L.

THE WORKS
or THE LATE
REV. THOMAS SCOTT,
RECTOR OF ASTON SANDFORD, BUCKS:
EDITED
BY JOHN SCOTT, A.M.
VICAK, OF NORTH FERIIIBY, AND MINISTER OF ST. MARY's
HULL.

VOL. IX.
CONTAINING
AN ANSWER TO RABBI CROOLL;
AND
LETTERS, &c. ON ECCLESIASTICAL ESTA"BLISHMENTS.

LONDON:
fRINTED FOR L. B. SEELEY AND SON, 169, FLEET-STREET.
1824.

OCO d
\27

V.3

L. B. SHELKY, V.S'.SrOf) OREEN, THAMES DITTON.

CONTENTS.

Page
I. ANSWER TO CROOLL'S RESTORATION OF
ISRAEE  1
Preface  3
Rabbi Crooll's Work  9
The Answer  137
On the Genealogies of Christ  144
The Messiah a Saviour  151
Whether the Messiah was to have an immediate human
Father  158
Whether the Messiah was to be a mere man  164
On the time of the Messiah's coming  176
The coming of the Messiah and the restoration of
Israel not coincident  196
What to be understood by the " times of the Gentiles" 209
What have been the effects of Jesus Christ's coming. . 219
The nature and triumph of Christianity contrasted
with those of Mohar.imedism  226
1. State of the countries in which each succeeded.. 226
2. Nature of the two religions  230
3. Means of their success, respectively  241
a2

1? CONTENTS. Page.
The Messiah for tJie Gentiles as well as for Israel .... 262
Miracles  290
How far they prove a divine mission  301
A new Covenant promised in the prophets  322
Whether the Messiah's kingdom was to be spiritual
or ' absolutely earthly '  332
' The law of an Ambassador '  347
The Messiah a Preacher  .'  355
The Messiah a Conqueror  357
' The Law of Noah'.  365
' Seventy Nations '  368
The change ofthe Sabbath  382
Cessation of Sacrifices  ,  389
The Priesthood of the Messiah  391
The Messiah a Prophet  397
' The Oral Law '  402
J " The curse of the Law "  412
' What need have the gentiles of a Messiah ? '  444
The doctrine of the Trinity  463
Mr. Crooll's Omissions  483
On the reception which the Messiah was to meet with 484
On the death by which he was to be " cut off"  490
On his resurrection, glory, and kingdom...  514
On the consequences, predicted and actual to the
Jewish people  518
Conclusion  526

II. ON ECCLESIASTICAL ESTABLISHMENTS  529
1. A Letter on Conformity to the Church of
England  53 j
The Puritans  532
Is the Church of England unscriptural ?  533
Unscriptural and Antiscriptural  534
Conformity when lawful, and when not  537
Infant Baptism  54O

contents, V
Page.
Independency  541
Presbyterianism  541
Discipline  642
Liturgies  .'  545
Establishments  547
2. A SecJond Letter on the same Subject  558
What constitutes the Establishment  559
Appointment of Ministers  561
Comprehension, instead of Selection, objected to Estab
lishments  '662
Appeals to the Old Testament. .  565'
Exclusion from the Lord's Supper  567
Meaning of the word Church  570
Ordination, what allowed by the Church of England . 572
Liturgies  574
Additional Remarks on Establishments  575
The Old Testament proves that they are not evil in
themselves  576
It leads us to expect them in millennial times ...... 578
The ministerial character, whether indelible  582
Advantages of our Establishment  583
3. An Essay on the Religious Establishment
OF Israel  591
No Religious Establishment at first under the Old
Testament, any more than under the New  591
In what sense an Establishment was fojmed by Moses 593
Civil Government of Israel  596
Religious Establishment of Israel, properly so called,
commenced with David  ' 597
David and Solomon acted as inspired men  599
Not SQ the subsequent kings  '  602
Interposition of the Jewish kings in affairs of religion 603
And of the Rulers after the Babylonish Captivity  608
The conduct of these kings and governors not pre
scribed by the Mosaic law, but an example for Chris
tian 'lulers  ¦  612

VI contents. Page
Prophecies of the future times of the Church  613
Conduct of the Reformers  620
Luther uniformly opposed to persecution  -. . 621
His counsel to the Electors of Saxony  622
Authority, as well as Wealth, a talent to be improved 623
Conclusion  628

:n'cj^aii Kin ono-n nty»

AN ANSWER
TO RABBI JOSEPH CROOLL'S"
RESTORATION OF ISRAEL:'
TO WHICH IS PREFIXED,
THE ORIGINAL WORK.
1814.

VOL. IX.

PREFACE.

A CONSIDERABLE time ago, a copy of the work
which I here attempt to refute, was sent to me,
by the Committee of the London Society for
promoting Christianity among the Jews, with a
request that I would answer it. The same was
done, as I understood, to a few other persons.
Having looked into the book in rather a slight
manner, and being fully engaged at the time, I
was not at all inclined to undertake the service ;
thinking that some other person, more at leisure,
would do it in a mope adequate and acceptable
manner. But, beittg somewhat less engaged in the be
ginning of the present year, I again took up the
wdrk, and read it more attentively ; purposing,
il not too late, to tnake some short remarks on
particular piassages, and communicate them to
aay one who, I should learn, was jpreparing an
answer. In attempting this, hovC^ever, the whole con
cern appeared to me in a ftew light ; and I per-
B 2

6 PREFACE TO THE
be kept put of sight. I own I once was favour
able to this idea : but it is manifest from Mr. C.'s
work, that these peculiar doctrines, or at least
those views of Christianity which are maintained
in the Creeds and Articles of our church, form so
prominent a part of the objections of the Jews to
the New Testament, that they are nearly inacces
sible to all other arguments : and they must
remain so, as far as I can perceive, till it is clearly
shewn that these doctrines are contained in the
Old Testament ; or are not at all inconsistent
with its leading principles. This, therefore, I
have attempted : with what success others must
decide. Many things, in the management of
the argument, will appear to the Christian reader
different from what he was prepared to expect or
approve: as indeed, they are far different from
what at first impressed my own mixid. But to
reason with Jews on the sole a,uthoritative ground
of the Old Testament, concerning Christianity
and its most important doctrines, which we are
accustomed to prove almost exclusively from the
New Testament ; is an undertaking attended with
far more difficulties, th^n it may appear to be to
those who never made the trial.
In respect of such Jews as may be intduced
to read this work, I can. only intreat their can
dour and attention. I am conscious, before God,
of most cordial good-will to the nation, and to
every individual of it : but, as I am also deeply
convinced of the truth and excellency of Chris
tianity, I do earnestly long and daily pray for
their conversion to their own Messiah, and our

ANSWER TO CROOLL. 7
most gracious Lord and Saviour. I have not in
deed, in what I have written, declined to use
all my ability, be it what it may : '' I know not
" to give flattering words ; " and in a few in
stances I have hinted a gentle reprehension. I
trust, however, that even Jews wiU allow me
to be a fair, a candid, and a benevolent oppo
nent; and that they will not say, that I have
treated them disrespectfully, or with bitterness
and severity.
Aston Sandford, October A, 1814.

RESTORATION

ISRAEL:
BY RABBI JOSEPH CROOLL,
TEACHER OF THE HEBREW LANGUAGE IN THE UNIVERSITY OF CAMBRIUSt.

According to the days of thy coming out of the land of Egypt will I shew unto him
marvellous things. Micah vii. 15.
The breaker is come up before them ; they have broken up, and have passed through the
gate, and are gone out by it; and their king ahali pass before them, and the Lord
on the head of them. Micah ii. 13.
And their seed shall be known arfiong the gentiles, and their offspring among the people ;
all that see them shall acknowledge them, that they arc the seed which the Lord
hath blessed. Isaiah IkI. 9.
Prove all things ; hold fast thatwhich is good. I Thess. v, 2L

P E C L A R A T I ON.

*If ever this book should fall into the hand of a
Christian, the author would beg of him to con
sider the following observations.
First, It was written without any design to
publish it, and only to satisfy the author's own
opinion, as will be seen in the sequel. Secondly,
It may be said that *the author is an enemy to
Christians : to banish this idea, the following
proof is offered.
* It is well known that at the time when the law
was given to Israel all the seventy nations- were
worshippers of idols. By thi/s way of worship
there was no life for the gentiles to exist in Qod's
world. But " the Lord is good to. all, and' his
tender mercies are over all his works :" he cona^-
manded to his people Israel to make intercession
for all the gentile world, and also to offer sacmfiees
for them ; and this was done during all thse time
that Israel dwelt in their own land>. And every
year> on the feasfc of Tabernaclesi, seventy jovmg
bullocks were offered for the seventy natiions of
this world. Numb. xxix. 13 : the first day thirteen,
the second twelve, the third eleven, t5he fou^h
* The passag,es. whicl) are ipade thp subject qf particular
remp-rk in the answer are here distinguished by asterisks perfixed
to them.

12 RABBI J. CROOLL'S
ten, the fifth nine, the sixth eight, and the seventh
day seven.
In the time of Jeremiah the prophet, Nebu
chadnezzar came to Jerusalem and took Jeconiah,
at that time king, together with the queen, and a
great number of the nation, captives, and brought
them into Babylon. At the same time, Hananiah,
a false prophet, spoke in the name of God, saying,
" Within the space of two full years, all those
that are in captivity in Babylon shall return."
Jer. xxviii. 11. The prophet was commanded by
God to write an epistle to the captives in Babylon.
" And seek the peace of the city whither I have
caused you to be carried away captives, and pray
unto the Lord for it : for in the peace thereof
shall ye have peace." Jer. xxix. 7.
It is well known that Israel never had any
greater enemy than Nebuchadnezzar and his
people ; yet were our forefathers commanded^by
God to pray for them, * But how much more is
it our duty to pray for the nations at the present
time, in particular for this country, for here we
are used well, and treated better than in any other
country ; here we enjoy ease and security. As
for myself in particular, during the time I have
resided in this country, I have received a great
deal of kindness from both sexes. * But the real
cause of writing this book was, from reading
a small tract published by the Committee of
The London Society for promoting Christi
anity AMONGST the Jews. And here I shall
quote their own words : " If any doubts should
yet remain in the mind of any person sincerely
inquiring after truth, upon the heads discussed in

DECLAR/VTION. 13
this address ; or if any new difficulties should
present themselves ; it would give pleasure to any
member of this Committee, -to confer personally
with such inquirer on the subject."— No. II. p. 12.
— In the beginning of this paragraph it is said
that they have answered almost every thing, and
that a Jew has no more to say for himself. Con
sidering these things, I thought I would search,
and try to find if their statement was sufficient
for the conviction of a Jew. And, after I set to
work, I found fresh difficulties, by which it
appears to me that they have yet answered no
thing ; and, further, I think that those things
which I have advanced in this book, it is impossi
ble for the Committee to answer. All learned
Christians will allow a Jew to suggest e^ery
difficulty which he thinks it impossible for a
Christian to answer ; * but there are some igno
rant Christians, who, as soon as a Jew advances
any thing in his own behalf, will immediately say,
he blasphemes. I hope that whoever reads this
book will be a learned Christian, and will remem
ber that a learned Committee have sent forth
their publications to the Jews, on purpose to see
if any Jew has any thing further to say. What
difficulties I have found, I have declared in the
following pages ; *and if the Committee are
able to answer them, it may be good for both
parties.

RESTORATION OF ISRAEL.

* Messiah.— This name is applicable, 1. To a
king; 2. To a prophet; 3. To a high priest.
" And Jehu the son of Nimshi shalt thou anoint
to be king over Israel ; and Elisha the son of
Shaphat, of Abel-meholah, shalt thou anoint to be
prophet in thy room." 1 Kings xix. 16. " Thou
shalt also take the anointing oil, and pour it upon
his head and anoint him." Exod, xxix. 7. Also
every one that is made a king is called a Messiah.
" Thus saith the Lord to his anointed, to Cyrus,"
&c. Isaiah xiv. 1. This title is always given either
to a king, to a ruler, or to a judge. " Behold
thy Mng cometh unto thee." Zech. ix. 9. " Yet
out of thee shall he come forth unto me, that is to
be ruler in Israel." Mic. v. 2. " But with righte
ousness shall he judge the poor." Isaiah xi. 4.
* He is to be only a man. — " So shall they
be my people, and I will be their God, and David
my servant shaM be king over them." Ezek.
xxxvii. 24, " But they shall serve the Lord their
God, and David their Mng, whom I will raise up
unto them." Jer xxx. 9. " Afterwards shall the
children of Israel return, and seek the Lord their
God, and Damid their king." Hos. iii. 5,

16 RABBI J. CROOLL'S
*He must have both father AND MOTHER.
— It is acknowledged by all that the. Messiah was
to be the Son of David : for this reason Jesus
could not be the Messiah. And if it should be
said that his mother was a daughter of David, that
' will not relieve the objection ; for, if the daughter
of David brings forth a son, he can by no means
be called the son of David : for a son by a
daughter has lost the very name of a son of David,
although the son of his daughter. " And they
assembled, all the congregation together on the
first day of the second month, and they declared
their pedigrees after their families, by the house
of their fathers," hut not by the house of their
mothers. Numb. i. 18. Here we may observe,
that a daughter in Israel has no pedigree of herself;
for, if the daughter of a priest be married to a man
of another tribe, her son will be no priest ; and,
if a daughter of any tribe be married to a priest,
and she brings forth a son, he will be a priest.
Thus the pedigree of a man depends on his father
only. * A Saviour — is not the name of the Messiah',
but the name of God ; for the Messiah himself
shall look up to God to be saved. " He is just and
shall be saved," Zech. ix. 9. Observe the word is
3?tym venousha: the proper sense ofthe word is.
And he shall be saved, but not " to saye himself."
And again, " For I am the Lord, thy God, thy
Saviour." Isaiah xliii. 3. " I, even I, am the
Lord ; and beside me there is no Saviour: ver. 11.
" And all flesh shall know, that I the Lord am
thy Saviour and thy Reedemer, the mighty one of
Jacob." Isaiah xlix. 26. Happy art thou, O Israel :

RESTORATION 01' ISRAEL. 17
a people saved by the Lord," (Deut. xxxiii. 29.)
— but not by the Messiah.
* The Son of Man. — Ezekiel the prophet is
called by this name, and was called so by God.
Jesus also called himself the Son of Man. We shall
find it very difficult to settle by what name he
ought to be called : for, if he is a God, he is no
man ; and, if he is a man, he is no God. Jesus
himself never thought of such a thing ; therefore
he called himself the Son of Man : but, had he
thought that he was a God, he would have called
himself the Son of a woman ; and that would have
proved that no man could have been his father.
But, if any man will contend that he was both
God and man, it cannot be true : for we have
the following text ; " And there is none other that
can shew it before the king, except the gods,
whose dwelling is not with flesh." Dan. ii. 11.
" The heaven, even the heavens are the Lord's :
but the earth hath he given to the children of
men." Psalm cxv. 16. I think these proofs are
sufficient to shew that he who partakes of flesh
and blood, and eats and drinks, can be no God.
* Forgiveness of Sin.— The Messiah can for
give no sin, but God whose dwelling is not with
men, he only can forgive sin. " For there is
forgiveness with thee, that thou mayest be feared,"
and no other. Psalm cxxx. 4. Observe the term,
" that thou ma!yest be feared," and no other ; and
therefore no flesh can forgive sin. Nay, even the
Messiah must pray to God : and, inasmuch as the
Messiah was to be born of a woman, he would
consequently partake of flesh and blood, and the
VOL. IX. c

18 RABBI J. CROOLL'S
nature of his person be formed only like that of
another man.
* When is the Messiah to come ? — According
to the belief of Christians, the Messiah is already
come : but for this great point I wish to see
scripture proof; and where is the proof? Will"
you bring forward the prophet Daniel ? this is what
you rely upon, and you have nothing else upon
which you can rely. I shall quote the passage to
shew it affords no argument in support of Chrisr
tianity. " And after threescore and two weeks
shall the Messiah be cut off, but not for himself;
and the people of the prince that shall come, shall
destroy the city and the sanctuary : and the end
thereof shall be with a flood ; and to the end of
the war desolations are determined." Dan. ix. 26.
From this verse, and the 25th, it is an easy matter
to prove that the Messiah was to be cut off after
sixty-nine weeks ; that is in the last week, or
properly in the last seven years, before the temple
was destroyed. But we find that Jesus was cut
off more than six weeks, i. e. about thirty-seven
years, before the temple was destroyed ; and
therefore he co^ld not be the Messiah, but it must
mean some other person.
Let us consider for a moment, that the captivity
of Babylon was declared by the mouth of the
prophet Jeremiah long before the people went
into captivity : he said. There you shall be seventy
years and no longer ; and so it came to pass.
But of how much consequence is the coming of
the Messiah. If the seventy weeks are the only
passage in the whole of the Old Testament, that

RESTORATION OF ISRAEL. 1»
points out the coming of the Messiah, ought it
not to be as exact as the prophet has declared it ?
but here we find the contrary ; for there is a
difference of thirty seven years : therefore Jesus
could not be the Messiah.
Again ; if the seventy weeks is the only passage
to be found that points out the coming ofthe Mes
siah, * why did not one ofthe apostles quote it as a
clear proof to copvince the people by it ? but we
do not find that either Paul or any other brought
forward this passage ; therefore they could not
have thought of such a thing ; for they knew that
it had no reference at all tp the Messiah, and on
this account did not quote it.
* We also read in this verse, that " the Messiah
shall be cut off, but not for himself :" this is not
true, for no such thing is to be found in the
Hebrew text, for the text has it ve-en lo, which
signifies, " and not to him ;" that is to say, that
the Messiah, which means the king, shall be cut
off in the last week ; " and not to him ;" i. e. he
shaU have no successor ; by which is pointed out,
that there shall be no more kingly power in the
Jewish nation. *And this Messiah' that was
to be cut off was king Agrippa ; and so it
happened, that in the last week he and his son
Monves were slain by the order of Titus.
Perhaps some people will ask. How came he to
be called a Messiah? I have already shewn that
a prophet, a high-priest, and a kihg, are called by
the name of Messiah ; also every one that is Called
a king is called a Messiah. Now Cyrus, who was
a heathen king, is called a Messiah : (see page
e 2

20 RABBI J. CROOLL'S
15) how much more Agrippa, who was of the
stock of Abraham and king over Israel.
* Thus far I have shewn here that the whole
defence of the people that say, that the Messiah is
come already, is no defence, because it proves
nothing : * and therefore the coming of the Mes
siah until this day is unknown, and this mystery
is only known to God, and was never told to any
of the prophets. " For the day of vengeance is in
mine heart, and the year of my redeemed is cpme."
Isaiah Ixiii. 4. Learn now from this passage that
the coming of the Messiah was never revealed to
mankind. Again ; " And I heard the man clothed
in linen, which was upon the waters of the river,
when he held up his right hand and his left hand
unto heaven, a,nd sware by him that liveth for ever,
that it shall be for a time, times, and a half ; and,
when he shall have accomplished to scatter the
power of the holy people, all these things shall be
finished. And I heard, but I understood not :
then said I, O my Lord, what shall be the end of
these things ? And he said. Go thy way, Daniel,
for the words are closed up and sealed till the
time of the end." Dan. xii. 7 — 9. Here it may
be observed, that Daniel' was longing to know
the coming of the Messiah, but could not ob
tain it.'
* The Messiah is not yet come.— We must
look upon this world as divided into three periods.
The first was during the residence of Adam and
Eve in paradise, and before they fell. The second
period began, when Adam was driven out from
paradise, and continued until the coming of the

RESTORATION OF ISRAEL 21
Messiah. The third or last period will commence
by the coining of the Messiah. .
The first part was perfect. Tlie middle part was
imperfect. * The third part will restore the first
perfection, and so continue for evermore.
In the first, man was perfect, that is, without
sin ; then he was an angel ; for angels in heaven
sin not, and where there is no sin, there is no
death : by this we may learn that man was born
to live for ever, because a perfect God created a
perfect man ; and, as God lives for ever, such was
to be the nature of man : and so it was, because
the proper habitation of man was paradise, and
there he was to live for ever, he and his seed after
him. We also know from scripture that paradise
is upon earth, for we read in Genesis ii. 10, " And
a river went out of Eden to water the garden ; and
from thence it was parted, and became into four
heads : and the names of these rivers are well
known to the world. Now, when heaven and
earth, and all the host of them were finished, then
man and angels were both alike ; heaven and
earth were both alike, for the one was as holy as
the other ; nay, the degree of man was above the
angels, for his wisdom was above theirs ; * the
angels could give no names to all living creatures,
but Adam did, and until this day they bear the
names which Adam gave them. Now one of the
angels became jealous of the glory of man ; this
was Satan, who was at that time a very great
angel in heaven; he rebelled against his Lord,
, descended upon earth, disguised himself in the
figure of a serpent, succeeded according to his

22 RABBI J. CROOLL'S
wishes, and occasioned the fall of man. Here
Adam lost all his former glory, and became miser
able and fearful : he dreaded the appearance of his
Maker, but at length was condemned to die, and
driven out of paradise. Now at the time when
Adam sinned all the generations were yet in his
loins, and are therefore born in sin ; and we know
that sin is death : as all men are born in sin, they
must all consequently die.
Thus man became a fallen creature, and will
continue so * for six thousand years, according to
the days of the creation ofthe world, but no longer.
This is the second period, or properly the middle
world, and its proper title, the wicked and ungodly
world. From all that is here advanced may clearly be
seen, that the Messiah is not yet come ; for the
world must exist in a corrupt state six thousand
years, and the question is, * of what use would his
coming be ? But, when this number shall be at
an end, or nearly, at an end, then will be the time
of his coming ; and then will commence the third
period, or properly the new world, which will be
called the world of the Messiah.
* The New World — will commence by the
first appearance of the Messiah ; the world will be
res-tored to its former glory, a new heaven and a
new earth will appear ; the former will pass away ;
mankii^d will recover their primitive glory, * and
will be above the angels ; Satan and his band will
be destroyed. The seventh day of the creation
was the sabbath, and that day only received a
blessing, and was set apart for ever to be observed

RESTORATION OF ISRAEL. 23
as a holy day ; which was a type of the great sab
bath, i. e. the world of the Messiah, which also
will be called the blessed world.
* The Messiah is not yet come. — We are as
sured by the prophet Isaiah, lix. 20, 21, that as
long as Israel is dispersed abroad, the Messiah is
not come : for by his coming the sin of Israel will
be blotted out : and this prophetical declaration is
confirmed by the apostle Paul ; " And so all Israel
shall be saved ; a~s it is written. There shall come
out of Sion the Deliverer, and shall turn away
ungodliness from Jacob : for this is my covenant
unto them, when I shall take away their sins."
Romans xi. 26, 27. First must be considered the
term, " For tfiis is my covenant." What is that
covenant ? To send them " the deliverer." For
wha^ ? " to take away their sins." Here it must
be acknowledged by every one, that when the
Messiah shall come the sin of Israel will be taken
away ; and here is a clear proof that, as long as
Israel is scattered, their sin is not taken away, and
their continuance in their sins affords an evidence
that the Messiah is not yet come.
* That the Messiah is not yet come, may be
confirmed by scripture : " And I will make your
cities waste, and bring your temples into desola
tion. — And I will scatter you among the heathen ;
and the land of your enemies shall eat you up.
And they that are left of you shall pine away in
their iniquity in your enemies' lands ; and also in
the iniquities of their fathers shall they pine away
with them. And yet for all that, when they be in
the land of their enemies, I will not cast them
away, neither will I abhor them, to destroy them

24 RABBI J. CROOLL'S
utterly, and to break my covenant with them : for
I am the Lord their God. But I will for their sakes
remember the covenant of their ancestors, whom
I brought forth out of the land of Egypt in the
sight of the heathen, that I might be their God ;
I am the Lord." Levit. xxvi. 3\, 33, 38, 39, 44, 45.
Here you may learn, that before the coming of the
Messiah the first and second temple must be
destroyed, the land of Israel laid waste, Israel
scattered among all nations, and there to pine away
in the sins of their fathers, and their own, * and
afterwards the first covenant will be remembered,
and Israel will be restored. But as Christ came
before these times he could not be the Messiah.
The Messiah is not come. — " Rejoice and be
glad, O daughter of Edom, that dwellest in the
land of Uz : the cup also shall pass through unto
thee ; thou shalt be drunken, and shalt make thy
self naked. The punishment of thine iniquity is
accomplished^ O daughter of Zion; he will no
more carry thee away into captivity. O daughter
of Edbm, he will discover thy sins." Lament, iv.
21,22. It is well known that the prophet- Jere
miah lived at the time of the destruction of the
first temple : * the question here will be. How
came the prophet to take notice of Edom ? To
which it may be answered, that it fi-equently hapr
pened, whilst a prophet was delivering the oracles
of God, a new subject would on a sudden be re
vealed to his mind. So here the prophet lamented
over Jerusalem and her people : on a sudden was
shewn to him a great, lamentation, that is, the
burning of the second temple by Edom, and the
present long captivity : but *t the same time was

RESTORATION OF ISRAEL. 25
also shewn to him the downfal of Edom, and the
redemption of Israel ; and, when he had finished
this short prophecy, he began again with his former
subject, that is, with the fifth chapter of the
Lamentations. This short prophecy must be well considered.
First, the prophet tells Edom to " rejoice and be
glad " of the downfal of Israel : but know, says he,
that a day is appointed for you also ; and that day
will be when the sin of Israel shall be accom
plished, and that will be the day when thy sin shall
be discovered, and from thence Israel shall no
more be carried away into captivity. Here is a
plain proof that the rise of Israel depends on the
do'wnfal of Edom. Secondly, as long as Edom is
master, Israel must remain a prisoner. Thirdly,
so long as Israel is a prisoner, his sins are not ac
complished, and as long as they are not accom
plished, the measure of Edom is not full ; for these
two points must come to pass at once, that the one
shall finish his sin, and the other shall only com-
, mence to pay his debts. Now, if any honest man
will consider this argument, he must acknowledge
that the Messiah is not yet come. But, if any
person will still contend that the Messiah is come,
then let him answer this question : The prophet
says, " The punishment of thine iniquity is accom
plished, O daughter of Zion ; he will no more
carry thee away into captivity." Consider well
the text, that, when the sin of Israel shall be
finished, he wiU no more be in captivity. This
prophecy was declared more than * five hundred
years befoire Christ. Now tell me, of what use
was his coming ? * He could do no good to Israel ;

26 RABBI J. CROOLL'S
and what can be a clearer proof than the present
captivity, that the period for the coming of the
Messiah was not at that time? Secondly, the
whole world is witness that Edom is not yet fallen ?
but what is the proof that Edom is not yet fallen ?
The proof is, the captivity of Israel : for the mo
ment Edom shall fall the captivity of Israel shall
be ended, and Israel shall be restored ; and that is
the proper time for the coming of the Messiah, but
not before. Thus far it is proved that the Messiah
is not come.
* Proof from the Gospel that Christ was
NOT the Messiah. — ^And Christ " went out, and
departed from the temple : and his disciples came
to him, to shew him the buildings of the temple.
And Christ said unto them. See ye all these things ?
verily I say unto you, there shall not be left here
one stone upon another that shall not be thrown
down." Matt. xxiv. 1, 2. " And they shall fall by
the edge of the sword, and shall be led away
captive into all nations : and Jerusalem shall be
trodden down of the gentiles, until the times of
the gentiles be fulfiUed." Luke xxi. 24. Here
Christ gave instruction to his disciples, by telling
them that Jerusalem must be destroyed, and Israel
must fall by the sword, and be led captive among
all nations. Now here he testifies that he was not
the Messiah ; for by the coming of the Messiah
Israel will be restored, but not to go into a fresh
captivity. Further he says that " Jerusalem shall
be trodden down of the gentiles," and that the
people shall be in captivity, " until the times of
the gentiles shall be fulfilled." This is true, that
Israel shall be dispersed until the measure of the

RESTORATION OF ISRAEL. 27
iniquities of the gentiles shall be full ; at that time
Israel shall be accomplished, and the punishment
of the gentiles shall commence.
We find that God said the same to Abraham ;
" Thy seed shall be in captivity until the fourth
generation, then they shall be restored ; for the
iniquity of the Amorites is not yet full." Genesis
XV. 16. * This declaration is confirmed by the
Apostle Paul : " Tribulation and anguish upon
every soul of man that doeth evil, of the Jew first,
and also of the gentile." Rom. ii. 9. Here we
learn that, when Jew and gentile both are found
guilty, the Jew is the first to be punished ; andi,
when the Jew has suffered out his time, the gentile
comes next. " But glory, honour, and peace, to
every man that worketh good, to the Jew first,
and also to the gentile." v. 10. From these pas
sages we may learn, that both in punishment and
reward the Jew is first, and after comes the gen
tile. * You see here plainly that Paul meant
nothing else but this : that, when -Israel should
have finished their sufferings, at that time the
measure of the gentiles would be just full. But in
regard of reward it will be the contrary, for Israel
will be the first, " Saying, hurt not the earth,
neither the sea, nor the trees, till we have sealed
the" servants of our God in their foreheads. And
I heard the number of them which were sealed ;
and there were sealed one hundred and , forty and
four thousand," that is, of each tribe of Israel
twelve thousand. " After this I beheld, and, lo,
a great multitude which no man could number, of
all nations," &c. Rev. vii. 3, 4, 9.
I should wish that the reader would take notice

28 RABBI J. CROOLL'S
of " all nations," and he will be much surprised to
find, * that out of all nations not one^of the gen-
tUe world shall be worthy to be called the servant
of God, but he who is to be called, is only a Jew.
And we find the same in the Old Testament ; that
Israel were always the sufferers before any other
nations, but afterwards they followed them. "And
it shall be, if they refuse to take the cup at thine
hand to drink, then shalt thou say unto them :
Thus saith the Lord of Hosts, Ye shall certainly
drink. For lo, I begin to bring evil on the city
which is called by my name, and should ye be
utterly unpunished ? ye shall not be unpunished."
Jer. XXV. 28, 29. But in the great day of Israel
we find that those Egyptians^ who were their lords
and masters, were very glad even to follow them,
and that not a few, but in great numbers, Exod.
xii. 38. * Now, when the second great day of
Israel shall once come, it will be so again, even
among all nations, that they who were lords, nay
kings and princes, will be glad " to lay hold of the
skirt of a Jew." Zech. viii. 23. From this last
proof, I wish to know, * where is the boasting of
the gentiles, since Christ was not the Messiah ?
*By the Witness of the Gospel that Christ
WAS NOT the Messiah. — " And as he sat upon
the Mount of Olives, the disciples came unto him
privately, saying. Tell us, when shall these things
be ? and what shall be the sign of thy coming,
and of the end of the world ? " Matt. xxiv. 3.
" Verily I say unto you. This generation shall not
pass, till all these things be fulfilled." v. 34., * Here
he appointed a fixed time for his second coming,
and that fixed time could not be very long. I wiU

RESTORATION OF ISRAEL. 29
allow for that generation a hundred years, now
this year is 1811, and yet he is not come. If he
was the Messiah, then his fixed time must have
been accomplished ; but as he did not come, it is
a clear proof that he was no Messiah.
The Messiah is not yet come. — * When the
Messiah shall come, all the sons of Adam will be
of one language, and all of them shall worship the
true God : but we see, both before and after the
coming of Christ, no change took place among
the nations ; the different languages, the different
worships, continue even unto this day ; * so that
his coming was of no use, and therefore he could
not be the Messiah.
Perhaps some people will say, that his coming
was of great benefit to numbers of nations, because
he taught them the true worship. This is a poor
defence, and without foundation ; for we find that
six hundred years after Christ * a man arose by
the name of Mohammed, and established a new
religion, and has now many more followers than
Christ. At this very day, if I ask a Turk which is
the only true religion, he will say, that of Moham
med : if I ask the same question of a Christian,
he will say that there is no religion upon the face
of the world that can be called true, except that
of Christ; but if I should ask a Christian con
cerning Mohammed, his answer will be that Mo
hammed was an impostor. If a Turk should say
to a Christian, What is the principal foundation
of your religion? he would say, * I believe in a
Trinity, that is, the Father, the Son, and the Holy
Ghost. Here the Turk will contradict him, saying.
It is not true : for I as a Turl^ believe no such

30 RABBI J. CROOLL'S
thing ; for there is no more than one true God.
Do you observe here, that the one will contradict
the other : now where will they both run for
assistance ? even to Moses, and both of them will
confess that the law of Moses is the law of God :
and here * the Jew will laugh at them both, be
cause no * lawsuit can stand without two wit
nesses at least ; and here the Turk cannot produce
even one witness ; for neither the Jew nor the
Christian will be his witness : neither will the
Jew or the Turk bear witness to the Christian ;
but both of them will bear witness that the law of
Moses is the law of God : and here the Jew has
two witnesses ; his lawsuit must gain the cause.
Now, if the law of Israel is the law of God, then
both the former wiU come to nothing.
Christ thought to build for himself *a castle in
this world ; but he could not find a piece of ground :
what did he then ? he observed the castle of
Moses extending on every side ; he thought to
himself. Although there is no room for me, yet
will I build a castle : so he crept up on the top of
Moses' castle, and there in one corner he erected
one for himself. Afterwards Mohammed passed
by, and observing one castle buUt on the top of
the other, began to laugh, and said, I observe the
other corner will suit me, and here I also will
build my castle : he was as good as his word, and
built himself a castle at the other corner. Each
of them dwelt in his own castle ; * good fortune
attended them ; both of them prospered : yet
still, day and night, both of them, were afraid, and
their whole lives were spent in fear ; for they
thought that, if Moses should one day come to

RESTORATION OF ISRAEL. 31
visit his castle he would be surprised to find two
castles built on the top of his, and in a great rage
he would command one of his tempests, saying.
Go ye, and pluck them both off, and carry them
away, and let me see no more of them. This will
be the end of both castles ; *but the castle of Moses
will stand for ever.
The Messiah is not yet come. — ¦* It was
ordained that there should be four empires : three
have passed away already ; the fourth, or last, is the
Roman empire, and by the coming of the Messiah
this last will come to nothing. But we find that
by the coming of Christ the Roman Empire was
not destroyed ; and now, one thousand eight hun
dred and eleven years since Christ, the Roman
Empire is still in power : this must prove that he
was not the Messiah. But is the
* Messiah to come twice ? — Some people will
say. Yes ; that he is come once, and will come a
second time : but this must be proved before it
can be believed ; but where is the proof?. The
proof must be brought from the Old Testament ;
and what will they find there ? by which of the
prophets will they find that the Messiah is to
come twice ? They can produce none ; but still
they have found something, and upon that
every thing is built. Daniel is the prophet on
whom they lay hold : this we will try, this we will
examine, and then we shall see how the matter
wiU end. The following is the passage they quote
from this prophet : " Thou, O king, sawest, and,
behold a great image ; this great image, whose
brightness was excellent, stood before thee, and
the form thereof was terrible ; this image's head

32 RABBI J. CROOLL'S
was of fine gold, his breast and his arms of silver,
his belly and his thighs of- brass ; his legs of iron ;
his feet, part of iron and part of clay. Dan. ii.
31 — 33 . * It pleased God to shew to Nebuchad
nezzar in a dream what should come to pass until
the coming of the Messiah, and that there should
be four empires until that time. The first of these
four was the head of fine gold ; this v/as Ne
buchadnezzar , or Babylon. The second was the
breast and arms of silver ; this was to be Persia
and Media. The third was Greece, or his belly
and thighs of brass ; this was Alexander the Great.
The fourth was the iron legs ; which represented
the Romans. This last was to be divided in pro
cess of time, that is, his feet, part of iron and part
of clay. — ^Five ages must be considered here, and
in one of them the Messiah is to come. Every
one will acknowledge that the time for the coming
ofthe Messiah was neither during the time ofthe
first, the time of the second, nor the time of the
third; it must remain, that the coming of the
Messiah was, or is to be,i during the time of the
fourth, or last empire. And here we must notice
that the fourth is represented, first in great power,
afterwards to be divided ? The question will be,
was the Messiah to come when .the Romans were
in great power, or after they were divided ? I say
that his time could not be whilst the Romans
were in full power, nor until that great power was
divided. It is well known that to each of these
four empires was (*-dained a number of years, at
the end of which the second appeared and took its
place. It would be a vain thing tp say that Cyrus
came and took the empire of Nebuchadnezzar,

RESTORATION OF ISRAEL. 33
because Babylon was to have the dominion for
seventy years, and when Cyrus succeeded Nebu
chadnezzar, or Babylon, just at that time ended
the seventy years. In the same manner every one
of the four had a fixed number of years, and, at
the moment one had finished his number of years,
immediately the other came forward and succeeded
it. The question will therefore be, of what use
was the coming of Christ in the time of Augustus,
or in the time of Tiberius ? It is well known that
Rome was then in the zenith of her power. The
Messiah when he comes will have the whole power
to himself, and in the same manner as the former
empires had it ; * and how could it be that the
Messiah, who was to subdue, was taken and sub
dued by the Romans, and even lost his life ?
Secondly ; it is impossible to say that the Mes
siah came in the time of the Romans, as at that
time it was the stated period of Rome, * and the
Messiah could not come before the end of the
fourth or Roman empire.
Thirdly ; let us further examine the text and
see : " His legs of iron ; his feet, part of iron and
part of clay." v. 33. " Thou sawest till that a
stone was cut out without hands, which smote
the image upon his feet that were of iron and clay,
and brake them to pieces." v. 34. Then was
the iron, the clay, the brass, the silver, and
the gold, broken to pieces together, and became
like the chaff of the summer threshing floors',
and the wind carried them away, that no place
was found for them ; and the stone that srrtote the
image became a great mountain, and filled the
tvhole earth." v. 35.
VOL. IX. D

34 RABBI J. CROOLL'S
*The person who has eyes and understanding
can see that the time of the Messiah was not
until the fourth empire became divided. And
further observe, that he is to make his appearance
at that time when the image shall have his power
in the foot ; and when he smote the image he did
not smite the head, because Babylon passed away
a long time before ; neither did he smite the
silver, because that was no more ; neither did he
smite the belly, which was Greece, because that
was no more ; nor did he smite the iron legs, or the
Romans, for how could he smite any of them when
they were no more ? he could smite none, except
that part which was then existing ; and here we
find that when the Messiah comes, he will find
that all the four empires are swallowed up by the
feet, and there lies the whole power ; and that
power he wiU smite, and bring them to nothing,
* and he will smite them only once, for so says
the prophet Daniel : and here is a plain proof
that the Messiah by his appearance at the first
time will finish every thing, and Avho is he that
will contradict the prophet to say, that he will
come twice ? And, by all these statements here
advanced, it is clearly proved that the Messiah
is not come yet.
But here we may ask a question. Is the Son of
David to be the Messiah of the Gentiles or of the
Jews ? — I say, of the Jews only ; and
*No Messiah for the Gentiles. — ^Thus we
prove it. Rejoice greatly, O daughter of Zion ;
shout, O daughter of Jerusalem, * behold thy king
cometh, but not the king of the gentiles — unto
thee but not to another. Zech. ix. 9.

RESTORATION OF ISRAEL. 36
By this passage we may learn that, when the
Messiah shall come, the daughters of Jerusalem
will rejoice greatly, because he will restore them,
and then the people will shout for joy. But by
the coming of Christ, Israel was not restored, but
scattered ; they had no j oy, but lamentations . Here
you see that he was not the Messiah : and, if he
was not, then the gentiles have none.
Secondly ; Israel shall have occasion to rejoice
with his mother Jerusalem ; because the mother
will receive her children again, and be built up
again : but what joy can there be for the gentiles,
the destroyer of Jerusalem and her children ?
* Again; "Let Israel rejoice in him that made
him ; let the children of Zion be joyful in their
king." Psalm cxlix. 2. Again ; " But they shall
" serve the Lord their God, and David their king:"
observe their king. Jer. xxx. 9. Again ; " The
breaker is come up befoi;e them, they have broken
up, and have passed through the gate, and are gone
out by it : and their king shall pass before them,
and the Lord on the head of them." Micah ii. 13.
Thus far I have proved * that there is no
Messiah for the gentiles, and no joy have they to
expect by his coming, but on the contrary; for
behold in those days, and in that time, when I
shall bring again the captivity of Judah and Jeru
salem, I will also gather all nations, and wiU bring
them down into the valley of Jehosaphat; and
will plead with them there for my people, and for
my heritage Israe}, whom they have scattered
among the nations and parted my land- Assemble
yourselves and come all ye heathen, and gather
yourselves together round about thither ; cause
D 2

,36 RABBI J. CROOLL'S
thy mighty ones to come, down, O Lord ; for there
will I sit to judge all the heathen round about : but
in that day the Lord will be the hope of his people,
and the strength of the children of Israel." Joel
iii. 1, 2, 11, 12, 16.
*No Messiah for the Gentiles,— by the
proof of their gospel. And thou, Bethlehem, in
the land of Judah, art not the least among the
princes of Judah, for out of thee shall come a
govenor that shall rule my people Israel, but not
the gentiles. Matt. ii. 6. And again; * "But he
answered and said, I am not sent but unto the
lost sheep of the house of Israel." Matt. xix. 24.
Again ; * " When the Son pf man shall sit in the
throne of his glory ye also .shall sit upon twelve
thrones, judging the twelve tribes of Israel." xix.
28. Again ; " That ye may eat and drink at my
table in my kingdomj and sit on thrones judging
the twelve tribes of Israel." Luke xxii. 30.
Here I observe 1. That the Messiah shall be
called a king of Israel. 2. That when he comes
he will be sent only to Israel but not to the Gentiles.
3. That * Christ forgot the whole world, and
glories in nothing but judging Israel ; and, if he
is to be Messiah to the Gentiles also, why did he
npt say. And ye shall sit upon twelve thrones
judging all nations, or at least judging the t\yelve
tribes pf Israel, also the gentiles ? Neither do we
see that his apostles asked him any questions, say
ing. And what will be the condition of the gentiles ?
You see here * neither Christ nor the apostles
took any notice of the gentiles, as if only Israel
was the whole world ; and therefore it is plain,
that there is no Messiah for the Gentiles.

RESTORATION OF ISRAEL. 37
u # i;yho being in the form of God, thought it
not robbery to be equal with God." Philip, ii. 6.
From this passage we may learn that he was no
Messiah, much less a God.
* Hitherto we have proved that the Messiah is
not yet come, and that there is no Messiah for the
gentiles, and that Christ was not the promised
Messiah : and I will bring only one proof more that
Christ was not the Messiah. — " For I have
not spoken of myself, but the Father which sent
me, he gave me a commandment what I should
Say, and what I should speak." John xii. 49. I
ask, 1. What was his commission ? * " I am sent
only to the house of Israel." Matt. xv. 24 : this
was his commission. 2. * Why did they not
believe him, if he was sent as the Messiah ?
* Whose word will stand, the word of God, or the
word of man ?
We find, * when Moses was sent to Israel they
believed him ; but now, how is it that God sent
the Messiah to his people, and they would not
receive him ? By this it appears that the word of
man will be established before the word of God.
* God said Yes, but I Israel said No.
God knows the future. — He foreknew, there
fore, that Israel would not receive Christ : * to what
purpose was he then sent ? * did God intend to
impose on his firstborn son Israel, and lay before
him a great stumbling block that he might fall ?
Let us see how this matter ended : first, * the word
of God came to nothing ; secondly, the Messiah
was despised and rejected ; and thirdly lost his life.
* We also learn from the words of the apostle
Paul; "For God hath concluded them all in

38 RABBI J. CROOLL'S
unbehef, that he might have mercy upon all."
Romans xi. 32. But hear the words of Christ ;
he says, " I am not sent but to the lost sheep of
the house of Israel." What is here to be done, if
the words of Paul are true then the question will
remain. Why was Christ then sent tp Israel ? It
appears plain from the words of Paul, * that, had
Israel received him he never would have been the
Messiah of the gentiles ; but in favour of the gen^
tiles Israel was made blind on purpose to save
the gentiles; and afterwards Israel was to be
made guilty, and was punished, because they
despised the word of God, and slew the Messiah.
Can it be believed that a true God would do
wrong, and impose on his creatures, purposely
that they should fall? Will not every man of
understanding say that God is true, and all his
actions perfect ? If this be acknowledged, then
Christ could never have been sent by God ; and
so it will, be proved that God is a true and a just
God ; for his delight is to save his creatures, but
not to destroy them without cause : and even
those who do offend him wilfully, yet their punish
ment is executed in mercy ; for that is his name,
to pity the work of his hand ; and if Christ had
been sent by him, certainly he would have been
received by Israel ; but, as he was not sent by
God, then the word of God was not prophaned by
Israel, and he received due punishment, for by, the
law he was guilty : and this is a proof that he was
not the Messiah; *"For as the rain cometh
down, and the snow from heaven, and returneth
not thither, but watereth the earth and maketh it
bring forth and bud, that it may give seed to the

RESTORATION OF ISRAEL. 39
sower, and bread to the eater ; so shall my, word
be that goeth forth out of my mouth ; it shall not
return unto me void, but it shall accomplish that
which I please, and it shall prosper in the thing
whereunto I sent it." Isaiah Iv. 10, 11.
These passages will teach us, that, at the time
when God shall send the true Messiah, he will
prosper, and Israel will receive him, and that he
will accomplish every thing : but see here what is
further said; "For ye shall go out with joy, and
be led forth with peace ; the mountains and the
hills shall break forth before you into singing, and
aU the trees of the field shall clap their hands."
V. 12. Here you may observe, * that when he is
sent he will be the leader of Israel, and will restore
them to their own land with great joy. Nothing
can be more true than the following passage ;
* " Who, being in the form of God, thought it not
robbery to be equal with God." Philip, ii. 6. On
this account he could not prosper : because he
wished to set up for himself, and to be equal with
God: but, when the Royal Messiah shall come,
he will not say that he is a God ; but he will say,
* The Lord God of our forefathers has sent me to
bring you home ; I am thie son of David, and the
servant of our God, who has anointed me to be
your Messiah.
Only one thing more we' have to examine,
which is. Was the Messiah of the Gentiles a
PROPHET OR not ? I think not. I do not speak
of myself, but every thing I advance is proved by
the holy scripture. * " We see notour signs, there
is no more any prophet, nor is there among us
any that knoweth how long it will be so." Ps.

40 HABBI J. CROOLL'S
Ixxiv. 9. By the whole of this Psalm, it is to be
pbserved that the prophet complaineth of the. de
solation of the sanctuary, and of the miserable
state of Israel in this long captivity. In former
times our forefathers had seen signs and wonders ;
they had also among them prophets ; but since our
sanctuary is destroyed we have no more a prophet.
Every one may learii that this psalm speaks con
cerning the present dispersion of Israel, and that
until the restoration they shall have no prophet.
This will shew that Jesus was no prophet.
Daniel. — * In the book of this prophet we have
it thus ; " The commandment came forth to seal
up visions, and prophecy :" ix. 24. But mark here,
in the text it is' not said prophecy, but the proper
meaning- is a prophet ; that is, there shall be po
more a prophet : and accordingly we find that
Malachi was the last of all the prophets, and that
until the restoratipn of Israel there shall be no
other prophet. — * One thing more you ought to
know, which is, that the coming of the Messiah,
or the restoration of Israel, is all the same ; both
mean one thing, for the Messiah is Israel, , and
Israel is the Messiah.
* The next prophet who will appear in this
world will be the Messiah, and from thence pro
phecy will cease no more ; and so we are told by
the word of God. "And it shall come to pass
afterwards that I will pour out my Spirit upon all
flesh; and your sons and your daughters shall
prophesy, your old men shall dream dreams, your
young men shall see visions : and also upon the
servants and upon the handmaids in those days
will I pour out my spirit. And I will shew

RESTORATION OF ISRAEL. 41
wonders in the heavens and in the earth, blood,
and fire, and pillars of smoke." Joel ii. 28 — 30.
Learn here that whatever is declared by the mouth
of the prophet will come to pass by the restoration,
but not before. — * Thus far it is proved, that Jesus
was no God, no Messiah, and no prophet.
* The Gentiles question. — Only one question
is left for me to ask, which is. How a Jew will ac
count for the miracles which Jesus wrought ?
* The answer of the Jews. — Miracles are a
poor and miserable defence in behalf of the coming
of the Messial|. Miracles are no sign of his com
ing ; for bad and wicked men also can do miracles^
and shew wonders. First, we find that those.
miracles which Moses performed, in the sight of
Pharaoh and his people, were done by the power
of God ; * yet we find that the wise men of Pharaoh
performed also the same miracles that Moses did ;
and we have the testimony of scripture that these
wise men are called sorcerers, magicians, and that
their doings were by enchantment.
* To drive devils out of possessed men is no
'miracle at all ; . for we find a common man; could
do it. See Josephus, book viii, page 118. * Nay,
they have even power to prophesy ; for thfe
damsel possessed with: the spirit of divination,
was able to prophesy. Acts xvi. 16. By the
art, of enchantment, and by witchcraft, men
may do great wonders. In the second epistle to
Timothy iii. 8. we read of two men in the time of
Moses by the name of Jannes and Jambres ; ac-
cprding tp tradition, these two men were the
heads of ail the wise men of Pharaoh ; and when
the Egyptians were drowned in the Red Sea, *.

42 RABBI J. CROOLL'S
these two men flew out the sea like winged fowls,
but they were soon brought down. * Symbols,^
they also prophesied, but all by the works of the
devil. Arid, if we look into ancient and modern
historians, it will be found that numbers have
performed wonders, and all by enchantment ; but
none of them can say, I command that a fire shall
come down from heaven : none, of them can say,
I command the sun to stand still.
Observe what is said : "And the Pharisees came
forth and began to question Avith him, seeking of
him a sign from heaven. And he sighed deeply
in his spirit, and said. Why doth this generation
seek after a sign ? verily I say unto you, * There
shall no sign be given unto this generation. And
he left them, and entering into the ship again de
parted to the other side." Mark viii. 11 — 13.
Here we may .observe. If Jesus was the true Mes
siah, * it was his duty to have complied with all
their requests ; for, if not, why should they believe
him ? but what shall we say here ? he who could
shew no sign from heaven, himself teaches the
world that they should give no credit if any person
should corfie and say, I am the Messiah, and here
I will shew you signs and wonders ; he says, " Be
lieve him not, for there shall arise false Christs,
and false prophets, arid shall shew great signs and
wonders, insomuch that, if it were possible they
shall deceive the very elect : believe it not."
Matt. xxiv. 24, 26. You see here, that bad and
wicked men may shew great signs and woiiders,
' There can be no doubt, I conceive, that the word symbols
has been here substituted, probably by a mistake of the printer,
for Sybils. — J. S.

RESTORATION OF ISRAEL. 4?,
and yet does Jesus himself, say, Believe not.
Now the question will be, Why should any one
believe his miracles, and not believe another?
what is the proof that he should be believed ? there
is none. Hence you may learn, that miracles are
no evidence of the coming of the Messiah. Now,
if miracles are no proof, then he was not the Mes
siah, and was no more than another person. Fur
ther I .shall come to shew you, that even a prophet
cannot be established by miracles. Moses, * the
Lord of all the prophets, although he has shewn
signs and wonders in the sight of nations, yet was
not established as a prophet sent by God, until the
giving of the law. But did Moses perform mira
cles, that Israel should believe him to be the pro
phet of God ? no ; for we read thus : * " And I will
stretch out my hand, and smite Egypt with all my
. wonders, which I will do in the midst thereof :
and after that he will let you go.". Exod. iii. 20.
" And Moses answered and said, But, behold, they
will not believe me, nor hearken unto my voice :
for they will say^ The Lord hath not appeared unto
thee."iv. 1. You see here, God said to Moses
that he should do wonders, and they would believe
him : but Moses knew that miracles were not suffi
cient to convince them that he was sent by God,
therefore he said, Behold, they will not believe me.
Then God said. It is true what thou sayest ; but
I will give you a particular mark, whereby Israel
will believe that I have sent you ; " And he said,
Certainly I will be with thee ; and this shall be a
token unto thee, that I have sent thee ; When
thou hast brought forth the people out of Egypt,

44 RABBI J. CROOLL'S
yfe shall serve God upon this mountain." iji. 12.
Here we are instructed, * that miracles did not
establish Moses as a prophet, until the giving of
the law. Now, in the case of MoSes, he could
not bring forth Israel out of Egypt without mira
cles ; for see here the answer of Pharaoh : " And
Pharaoh said. Who is the Lord, that I should obey
his voice to let Israel go ? I know not the Lord,
neither will 1 let Israel go ? " v. 2. In this case
Moses was forced to shew some miracles, to con
vince Pharaoh that there was a Lord above him ;
and yet, after nine miracles were performed, the
heart of Pharaoh still remained hard, until the last
of the ten ; then he let Israel depart. Although
Pharaoh and his people were plagued ten times,
yet again he assumed courage, took his army and
followed them unto the Red Sea : in this case
again no alternative was left for Israel, but either
to return to Egypt, or to cast themselves into the
sea ? What could Moses do here ? nothing else
but by a miracle to shew to Pharaoh that there
was a Lord above him : the sea was divided, the
one party walked over on dry foot, but the other
party perished. * In the same manner, all the
miracles which, were done in the desert were ne
cessary things, but not to establish himself as a
prophet : for, although Israel had seen signs and
wonders, yet still did not all Israel believe that he
was sent by God ; for, whenever they wished or
longed for any thing, and Moses did not fulfil their
desires immediately, they murmured. Thus they
went on only for fifty days, and then the whole
nation was brought forth out ofthe camp to meet

RESTORATION OF ISRAEL. 4o
with God, and they stood at the nether part of the
mount : here all the men of Israel, their wives, their
sons, and their daughters all stood. Exod. xix. 17.
Now, * to make them all fit to hear the voice of
the great God of Israel, the Holy Spirit was poured
out upon each that stood there, and * thus became
a whole nation, in one moment, prophets ; for who
is able to hear the voice of God, if he is not holy ?
* We find that afterward, when any one of the
prophets was inspired, at that very time he lost the
use of all his limbs ; he lay like dead, and when he
recovered he knew his commission. With all the
prophets God spoke either in a dream or in a vision,
except that with Moses he spoke mouth to mouth.
Now leam from the children of the fathers all
the prophets were the children of that generation
which came forth out of Egypt ; but here, to the
fathers and mothers he spoke face to face ; for so
it is written in the text : " The Lord talked with
you face to face in the mount, out of the midst of
the fire." Deut. v, 4. Every one must acknow
ledge that at that time each of the nation was a
prophet ; and here the Lord gave his law to a na
tion of prophets. This was the day for Moses to
be established as a prophet of God ; every man of
Israel, every woman of Israel, knew now that
Moses was the man whom God had chosen ; and
tiie whole nation cried out, and said, "Behold the
Lord our God hath shewed us his glory and his
greatness, and we have heard his voice out of the
midst of the fire : we have seen this day that God
doth talk with man and he liveth." Deut. v. 24.
Observe tl^e term ; " We have seen this day that
God doth talkwith man and he liveth." Here-you

46 RABBI J. CROOLL'S
may learn, that until now they did not believe that
God ever spake toman; but now they believed,
and said, " For who is there of all flesh, that hath
heard the voice of the living God speaking out of
the midst of the fire, and lived ? " v. 26. This was
the time when all Israel believed that the miracles
which Moses had wrought in Egypt, by the Red
Sea, in the wilderness, were all performed by the
power of God ; thenceforward they believed what
ever he told them. On this account the people
said unto him, " Go thou near and hear all that
the Lord our God shall say ; and speak thou- unto
us all that the Lord our God shall speak unto thee {
and we will hear it and do it," v. 27.
Thus far I have proved, that a prophet cannot
be estabhshed by miracles : for miracles can be
performed even by bad and wicked men.
* The AUTHORITY AND POWER OF THE LaW OF
Moses establishld for ever, as well in heaven,
as also upon earth ; and there never will be
ANY other law EXCEPT THIS. — In the book of
Deuteronomy, chap, xxviii, is pronounced the
blessing for obedience, and the curses for dispbe-
dience. In chapter xxx we read thus : " And it
shall come to passj when all these things are come
upon thee, the blessing and the curse, which I have
set before thee, and thou shalt call them to mind
among all the nations whither the Lord thy God
hath driven thee," &c. v. 1 — 10. Moses, the great
prophet, foretold Israel what would befal them ;
" For I know that after my death ye will utterly
corrupt yourselves, and turn aside from the way
which I have commanded you ; and evil will befal
you in the latter days ; because ye will do evil in

RESTORATION OF ISRAEL. 47
the sight of the Lord," &c. xxxi. 29. In chap.
xxviii. xxix. he tells the people that they will be
" scattered among all nations ;" that they will have
no king, no land, no temple ; and in. that condition
they will " abide for many days." — Further, he gave
them advice how to proceed, and by what means
they might recover their land, their temple, and
their king. From the beginning of the first verse
to the eleventh, we may learn, 1. that there is a
promise that in the latter days Israel will return to
the Lord their God : 2. He will restore them to
their own land again : 3. The Lord thy God will
circumcise thine heart, and the heart of thy seed,
to love the Lord thy God with all thine heart, and
with all thy soul that thou mayest live :" 4. " And
the Lord thy God will put all these curses upon
thine enemies ; if thou shalt hearken unto the
voice of the Lord thy God, tP keep his command
ments and his statutes which are written in this
book of the law." Deut. xxx. 10. * Let every
one observe these ten verses, and then he will
acknowledge that the law of Moses is in full
power at this day, just as it was in the time of
Moses. Now, if the law of Moses is in full force
this day, it will prove that there is no other
law ; and, if there is no other law, then the boasting
of aU the gentile world is put away, and it will re
main that among Israel only are to be found the
oracles of God. * The law of Moses is perfect.
The gentiles say, it is imperfect : on this account
the law is abolished, and a better one established.
But we ought never to speak at random to estab
lish any thing : sufflcient proof ought to be given,
in particular where it concerns the honour and

48 RABBI J. CROOLL'S
glory of the great Creator of heaven and earth.
If the law is imperfect, then you must say also
that God is imperfect ; because this law is called
the law of God, and who will dare to say that a
perfect God established an imperfect law.
This law tells us that God is perfect: "He is
the Rock, his work is perfect." Deut. xxxii. 4.
" As for God, his way is perfect, the word of
the Lord is tried." Psalm xviii. 30. " The law of
the Lord is perfect, converting the soul ; the testi
mony of the Lord is sure." Psalm xix. 7.
What will you say here? * I have produced two
witnesses ; the one, Moses the man of God ; the
other, king David the man of God ; both of them
teU you that the law is perfect, and whatever is
perfect is finished and complete : now it is your
,duty to bring forward two witnesses, of equal cha
racter, and let them prove that the above wit
nesses' testimony is false. But the question will
be, who are your two \vitnesses ? Can you pro
duce two men able to stand, and to contend with
Moses and David ? No you cannot. They both
say, a perfect God has given a perfect law ; but
look here, stand in awe : " And the tables were
the work of God, and the writing was the writing
of God, graven upon the tables." Exod. xxxii. 16.
* These two tables contained the whole law ; for
* in the Ten Commandments there are six hun
dred and thirteen letters, and each letter stands
for one command, and in the whole law of Moses
there are six hundred and thirteen coramandments :
and such was the power of these two tables that it
contained the complete law of Moses. Thus far it
is proved, that a perfect God gave a perfect law :

RESTORATION OF ISRAEL. 49
and, if so, it contains every thing, and sufficient
to make happy all the sons of Adam.
But here the gentile world will say that this
statement is not true, because this law was given
only to Israel, but not to the gentiles ; and there
fore * this law cannot make happy all the sons of
Adam. To this I answer, that it is true, the law
was given only to Israel, and that this law is
called the inheritance of Israel. Moses com
manded us a law, even the inheritance of the
congregation of Jacob." Deut. xxxiii. 4. Why did
God give the law for an inheritance to Israel, and
not to any other nation, nor to all nations ? for
asmuch as all nations are his creatures, * he ought
to have given the law to all of them. We find
that the sons of Japhet, Ham, and Shem, *were
in number seventy : the r« multiplied greatly, "And
they said one to anotht^g. ^et us build a city and
a tower, and let us maSe us a name, lest we be
scattered upon the face ofthe whole earth." Gen.
xi. 14. The whole proceeding of this second
world was to rebel against God. The Lord said,
their punishment should be that which they were
afraid of; * they said. Lest we be scattered ; and
God said. They shall be scattered. Then the Lord
said to his heavenly Sanhedrin, or the seventy
angels that minister unto him, " Let us go down
and there confound their language." v. 7. Here
lots were cast, and that family which fell in the
lot of Gabriel, he became the guardian angel of
that family ; and in this manner the seventy
families were divided among the seventy angels.
These seventy families becaine afterward seventy
nations ; so every nation had a prince in heaven,
VOL. IX. B

50 Ri^BBI J. CROOLL'S
when all these things were finished. Then the
Lord " scattered them abroad from thence upon
the face of the whole earth." v. 8. And every
family was directed by his guardian angel to that
land which was given to them: Tarshish went
and settled in that land ; Cush, the son of Ham,
werit to Ethiopia ; Ophir, the son of Shem, went
to that part which was afterwards known by his
name, the land of Ophir ; and so did all the rest.
* At that time Abraham was forty-eight years old ;
he saw the wickedness of the new little world ; he
told them the Lord certainly would punish them
for their rebellion ; but they despised his good
advice : * hc/ cursed them, and said, " Destroy,
O Lord ! and divide their tongues." Psalm Iv. 9.
At that time Abraham was the only man upon the
face ofthe earth who worsj||pped the true God. We
just mentioned that t^^jflbt was cast among the
heavenly Sanhedrin ; lot which fell to the
portion of God was Abrauam and his family ; as it
is written, " For the Lord's portion is his people ;
Jacob is the lot of his inheritance." Deut. xxxii. 9.
The fathers who went down into Egypt were
seventy ; for so it is written, " And all the souls
that came out of the loins of Jacob were seventy."
Exod. i. 5. According to this number the gentile
world was established ; that is, each of these
seventy persons represented one nation ; and so
we are inforraed by the word of God. " When the
Most High divided to the nations their inheritance,
when he separated the sons of Adam, he set the
bounds of the people according to the number of
the children of Israel." Deut. xxxii. 8.
Here we may learn that the * lot of God was in

RESTORATION OF ISRAEL. 51
number as much as that of all the seventy angels.
The division of tongues was a punishment to the
sons of Adam, on account of their rebellion, for
which reason they were scattered abroad ; only
* one good family was found among them all, and
that family fell to the lot of God. What was here
to be done ? Should God cast away a godly portion,
and instead of it take a wicked one ? Certainly
not, for wickedness is an abomination unto the
Lord. God is gopd, and his delight is in good ; he
therefore gloried in his godly portion. Now God
had a holy law : to whom was it proper to give
it, to a wicked family, or to his own family ? Every
one wiU say, that no family had * a right to his
oracles except his own, and this was no more
than justice ; and therefore he gave the law for an
inheritance to Israel. " Moses commanded us a
law, even the inheritance of the congregation of
Jacob." Deut. xxxiii. 4. Here you see, * as an act
of justice, and lawfully, the oracles of God belonged
to no nation except to Israel. It must be acknow
ledged, that those to whom the oracles of God are
committed must alone be the ministers of God.
Question. — We know that God is good and
merciful to all his creatures : did God gloiy only
in his own lot ? Has he cast away the seventy lots
which he gave to the seventy angels ? Are they
not also his ? Is he not the Lprd of heaven and
earth ? Are the oracles of God to make happy
only one family, and must all the rest perish ?
Answer. — ^Although the oracles of God are the
inheritance of Israel alone, yet the nations are not
deprived of its benefit. The one is bound to take
care of it, because it was given into their charge ;

52 RABBI J. CROOLL'S
the other has no charge, and is not bound to
take care of it ; but they may come and unite
themselves, and partake the same benefit : nay,
*they are called and invited by the word of
the Lord of it ; and here I will give you the
very words of the invitation. "Blessed is the
man that doeth this, and the son of man that
layeth hold on it ; that keepeth the sabbath from
polluting it. Neither let the son of the stranger,
that hath joined himself to the Lord, speak,
saying. The Lord hath utterly separated me from
his people. Also the sons of the stranger, that
join themselves to the Lord, to serve hirri, and to
love the name of the Lord, to be his servants,
every one that keepeth the sabbath from p6lluting
it, and taketh hold of my covenant ; even them
will I bring to my holy raountain, and make them
joyful in my house of prayer : their burnt offerings
and their sacrifices shall be accepted upon mine
altar ; for mine house shall be called a house of
prayer for all people.!' Isaiah Ivi. 2 — 7. Here it
is proved, that all nations are called to the law,
and he who comes to it has a promise before
hand to be happy ; but upon condition he observes
the sabbath, and the other commandments ; * for
he who will be a sharer of the benefit of the oracles
of God must observe what is written in them.
— Further, ypu may consider the great charge to
Israel concerning strangers that come to join them.
First, attend to the command of Moses. " He doth
execute the judgment of the fatherless and widow,
and loveth the stranger, in giving hira food and
raiment. Love ye therefore the stranger, for ye
were strangers in the land of Egypt." Deut. x.

RESTORATION OF ISRAEL. .53
18, 19. Again, they are almost made equal with
Israel even in the day of the restoration. " So
shall ye divide this land unto you according to the
tribes of Israel. And it shall come to pass, that
ye shall divide it by lot for an inheritance unto
you, and to the strangers that sojourn among you,
which shall beget children among you : and they
shall be unto you as born in the country among
the children of Israel ; they shall have inheri
tance with you among the tribes of Israel. And
it shall come to pass that in what tribe the
stranger Isojourneth, there shall ye give hira
his inheritance, saith the Lord God." Ezek. xlvii.
21 — 23. * Here is the calling of the gentiles, and
they are raade equal in proraise with Israel ; and,
if they despise this calling, they cannot lay the
blame upon any body but themselves : at that
day it will be said, 'No law, no promise.
*The Messiah's Kingdom is not Spiritual,
BUT ABSOLUTELY EARTHLY. — * In the last chapter
of Ezekiel is described the inheritance of the
Messiah. " And the residue shall be for the
prince." " Moreover, from the possession of the
Levites, and from the possession of the city, being
in the midst of that which is the prince's." Ezek;
xlviii. 21, 22. " And I will make them one nation
in the land upon the raountains of Israel ; and
one king shall be king to them all : and they shall
be no more two nations, neither shall they be
divided into two kingdoms any more at all. And
David my servant shall be king over them ; and
they all shall have *one shepherd; they shall
also walk in my judgraents, and observe my sta-

54 RABBI J. CROOLL'S
tutes, and do them. And they shall dwell in the
land that I have given unto Jacob my servant,
wherein your fathers have dwelt ; and they shall
dwell therein, even they, and their children's
children for ever ; and my servant David shall
be their prince for ever. Moreover I will make
a covenant of peace with them ; it shall be an
everlasting covenant with them ; and I will place
them, and multiply them, and will set my sanc
tuary in the raidst of them for evermore." Ezek.
xxxvii. 22, 24 — 26. " And I will set up one
shepherd over them, and he shall feed them, even
my servant David ; he shall feed them, and he
shall be their shepherd. And I the Lord will be
their God, and my servant David a prince araong
them ; I the Lord have spoken it." Ezek. xxxiv.
23, 24. " Their children also shall be as aforetime,
and their congregation shall be established before
me, and I will punish all that oppress them. And
their nobles shall be of themselves, and their
governor shall proceed from the midst of them."
Jer. xxx. 20, 21. " And there shall come forth a
rod out of the stem of Jesse, and a branch shall
grow out of his roots : and the Spirit ofthe Lord
shall rest upon him, the spirit of wisdom and
understanding, the spirit of counsel and might,
the spirit of knowledge and of the fear of the
Lord ; amd shall make him of quick understand
ing in the fear of the Lord. But with righteousness
shall he judge the poor .... And in that day there
shall be a root of Jesse, which shall stand for an
ensign of the people ; to it shall the gentiles seek,
and his rest shall be glorious." Isa. xi. 1  4, 10.

RESTORATION OF ISRAEL. 55
" Behold the days come saith the Lord, that I
will raise unto David a righteous branch, and a
king shall reign and prosper, and * shall execute
judgment and justice in the earth," but not in
heaven. Jer. xxiii. 5. "And there was given him
dorainion, and glory, and a kingdom, that all
people, nations, and languages, should serve him :
his dominion is an everlasting dominion, which
ShaU not pass away, and his kingdom which shall
not be destroyed. And the kingdom and dominion,
and the greatness of the kingdora under the whole
heaven, shall be given * to the holy nation of the
Most high, whose kingdom is an everlasting
kingdom, and all dominions shall serve and obey
hitn." t)an. vii. 14, 27. Here are sufficient proofs
that the kingdom of the Messiah is not a spiritual
kingdom ; observe the term, " under the whole
heaven." * Proof from the gospel that the kingdom
of the messiah was not to be spiritual, but
A KINGDOM OF THIS WORLD. — •" When the Son of
man shall sit in the throne of his glory, ye shall also
sit upon twelve thrones, judging the twelve tribes
of Israel." Matt. xix. 28. Luke xxii. 30. Must
not every body acknowledge that the kingdom
of the Messiah is not spiritual, because here is to
be set up * a throne for the Messiah, and then
twelve more for the twelve apostles ? this must
be ih this world, for we know that in heaven there
is only one throne. Thus saith the Lord, " The
heaven is my throne, and the earth is my foot-
Stool." Isaiah Ixvi. 1. Secondly, here is mentioned
eating and drinking ; this must be in this world.
Thirdly, in heaven not only Israel is judged but

56 RABBI J. CROOLL'S
all mankind ; but here it is meant that the
Messiah will be king over Israel only.
*The law of an ambassador. — Supposing a
king has any occasion to send an embassy to a
foreign prince, or to a province ; he will appoint
some great man, chosen out of his subjects. *This
ambassador will receive from his king a commis
sion, every thing will be laid before him, and he
will be directed to speak nothing but what he is
ordered and commanded. The ambassador having
departed and arrived in that foreign country, is it
not his duty to go and discharge faithfully his
comraission ? and, when he has done every
thing proper, then he has done no raore than his
duty. But, suppose this arabassador when he
arrived in that foreign country, instead of deli
vering his coraraission to the governraent, should
go into the small towns and villages, and deliver
his coraraission to the poor and ignorant, and at
last should ask the ignorant. Will you acknow
ledge me as an ambassador, sent on purpose to
you ? Jesus did so ; and the people said to him.
We will not receive thee, for although thou hast
proved something, yet we believe thee not ;
because, if thou art a true arabassador, thy duty
was not to come to the poor, but to the king
and his council, and to deliver unto them thy
coraraission ; but as thou hast acted the contrary,
it is irapossible that thy erabassy can be true.
Then he said. If ye will not receive me, I will go
to another country, and deliver unto them my
embassy. Then all the people * burst out a
laughing, and cried out. Now we can see that thy
commission is false ; for when thou camest first to

RESTORATION OF ISRAEL. 57
US, thou didst declare unto us, that thou hadst
received thy commission to no nation but to us,
and now thou wilt go to another nation, with the
same coraraission. Considering all these things,
Jesus was taken, found guilty, and * was punished
with a just punishraent.
* This was the case of the gentile Messiah. —
First, he said, he was sent to no nation, but unto
the lost sheep of the house of Israel. What was
his duty ? * To go to king Herod, and before the
Sanhedrin, and deliver unto them his commission,
and tell them plainly that he was their Messiah,
and was sent unto them. But he * never went to
Jerusalem ; * and why ? because he had heard
that John was cast into prison— on this account
he departed into Galilee. Did he not testify that
he was sent by God to Israel ? * " For I have
not spoken of rayself ; but the Father which sent
me, he gave me a commandment what I should
say, and what I should speak." John xii. 49. Did
he fulfil his coraraission ? no : for, instead of his
going to Jerusalera, the proper place, he went to
Galilee. But why was he afi-aid to go to Jerusa
lem? it was because John was in prison; and he
was afraid that perhaps they would do the same to
him. It is certainly marvellous that the Messiah,
who was sent by God, should be afraid to deliver
his commission. — We will follow him into Galilee,
and see what he did there. " From that time
Jesus began to preach, and went about all Galilee
teaching in their synagogues, and preaching the
gospel of the kingdom, and healing all manner
of sickness and disease among the people." Matt.
iv. 17. 23. " He said unto them. Let us go into

58 RABBI J. CROOLL'S
thfe next towns, that I may preach there also;
for therefore came I forth. And he preached
in their synagogues throughout all Galilee and
cast out devils." Mark i. 38, 39. " He 'Said untP
them, I raust preach the kingdora of God to Pther
cities also ; for , therefore ara I sent. And he
preached in the synagogues of Galilee." Luke iv.
43, 44. — Let us see what effect his preaching, or
his miracles had. " So the men sat dowti, in
number about five thousand, with five barley loaves
and two small fishes ;" of this small dinner they all
ate plenty, and yet afterwards the fragments that
were left were twelve baskets over and above. The
next day the people followed him to Capernaum ;.
" and when they had found hira on the other side,
they said unto him. Rabbi, when camest tholi
hither ? he -answered them and said. Verily I say
unto you, ye seek rae, not because ye saw the mi
racles, but because ye did eat of the loaves and
were filled. . . .Then they said unto him. What
shall we do, that We may work the works of God ?
Jesus answered and said unto them. This is the
work of God, that ye believe on him whom he hath
sent. They said therefore unto hira, * What sign
shewest thou then, that we raay see, and believe
thee? what dost thou work? Our fathers did eat
manna in the desert ; as it is written, he gave them
bread from heaven to eat." John vi. 10, 13, 25,
26, 28—31.
If we consider the conduct of this number of
people, we must certainly be surprised. They had
all eaten yesterday a great dinner : they all saw
that there was no more than five barley loaves and
two small fishes, and yet more than enough for

RESTORATION OF ISRAEL. 59
five thousand people, and that it could not be
done exfeept by a miracle ; and yet, the very next
day, they said to him, " Give us a sign from
heaven : our fathers did eat manna in the desert ;
as it is written. He gave them bread from heaven
to eat." Here you may see that all his rairacles
were cPnsidered by them as nothing, except he
could shew them a miracle from heaven. On this
account they mentioned the manna : but what is
more wonderful than all, is this, that he * not even
once gave them a sign from heaven, althoug'hthey
always were touching that string, and sounding
that truriipet. We have already noticed that his
commission was only to Israel 5 yet one thing we
have passed over until now, and that is, to ask the
question. Was his commission only to preach, teach,
heal the sick, and shew some miracles 9
It appears by his own words, that he was to
do nothing but to preach and teach : " For there
fore I am sent," he says : but I may say freely,
that, * if this is true, then both the angel Gabriel
and Zacharias the priest were liars. The angel
Gabriel said, " And she shall bring forth a son,
and thou shalt call his name Jesus : for he shall
save his people from their sins." Mat. i. 21. And
" the angel, Gabriel was sent from God unto a city
of Galilee, &c. And the Lord God shall give unto
him the throne of his father David ; and he shall
reign over the house of Jacob for ever ; and of l;iis
kingdom there shall be no end." Luke i, 26, 32,
33. Frora the words of the angel, we learn, that
the Messiah was only intended for Israel, but not
for the' gentiles ; he says, " For he shall save
his people from their sins :" observe the term.

60 RABBI J. CROOLL'S
* Ms people; he shall save them from their sins ;
but no mention is here made of the gentiles : —
That the Messiah shall be a king, but * npt a
preacher and teacher ; for he says, " the Lprd shall
give unto him the throne of his father David ; and
he shall reign over the house of Israel for ever."
Thus far is proved by the words of the angel, that
the Messiah was not to go round about to preach,
but to be a king over Israel, and sit upon a
throne. " And Zacharias was filled with the Holy Ghost,
and prophesied, saying. Blessed be the God of Is
rael ; for he hath visited and redeemed his people ;
and hath raised up a horn of salvation for us in
the house of his servant David ; as he spake by the
mouth of his holy prophets : that we should be
saved from our enemies, and from the hand of all
that hate us ; to perform the mercy promised to
our fathers, and to remember his holy covenant ;
the oath which he sware to our father Abraham,
that he would grant unto us, that we being deliv
ered out of the hands of our enemies might serve
hira without fear. To give knowledge of salva
tion unto his people by the remission of their sins ;
whereby the day-spring from on high hath visited
us." Luke i. 67 — 74, 77, 78. From this prophecy
we may learn, 1. That the redemption of Israel
will be performed by the Messiah : mark the terra^
" For he hath visited and redeeraed his people ;"
not a word about the gentiles : 2. " And he hath
raised up a hom of salvation for us," but not for
the gentiles, so says the text : 3. That he is to be
a king, or " a horn ;" it raeans one thing : 4. That
he is to fight against all the enemies of Israel, and

RESTORATION OF ISRAEL. 61
to deliver them out of the hand of their enemies :"
5. That he will prosper, that Israel might be
saved : 6. That all the good things are to be'
done to Israel, because it was " a promise to our
fathers," also, on account of " his holy covenant :"
7. Besides the covenant and proraise, there is an
" oath, which God sware to Abraham," to do these
things to his children at last ; and at last, to take
away their sins : — and " from on high he hath
visited us ;" mark, visited us.
Thus far it is clearly proved that the Messiah
should not be a preacher, neither should he go
round about in the towns, to teach and preach to
the people. We raust now adrait that, if the
words of Christ are true, then the words of the
angel and Zacharias must be false ; and agairi, if
the words of the latter be true, then the words of
Christ raust be false. That both can be true, is
impossible ; therefore I thought it best to leave
the whole matter to your consideration.
* Conclusion of his embassy. — After Jesus
had walked round about in all parts of Galilee,
preaching and teaching, and shewing miracles, hear
what his own family say to him. " His brethren
said unto him, Depart hence, and go into Judea,
that thy disciples also may see the works that thou
doest. For there is no man that doeth any thing
in secret, and he himSelf seeketh to be known
openly. If thou do these things, shew thyself to
the world. — For neither did his brethren believe
in him." John vii. 3 — 5. " The people answered
and -said. Thou hast a devil." John vii. 20.
" Therefore I say unto you. The kingdom of God
shall be taken from you, and given to a nation

62 RABBI J. CROOLL'S
bringing forth the fruits thereof." Matt. xxi. 43.
— Hence you may learn, that his success was not
better abroad than it was at horae. At home he
is blamed for doing his work in secret, and abroad
he is called a devil. And he cried out, " Why go
ye about to kill me ? " and again he says, " The
kingdom shall be taken, and given to another na
tion :" * well might the people cry out. Away with
him, he is a bad man. First, when he carae unto
Galilee, he said, that he was sent only to Israel ;
now with the sarae commission he will go to an
other nation. He was taken and judged, and was
found guilty, and he received due punishment.
* The Messiah was to be conqueror. — He
will subdue all nations by his coming : and he who
will be called the Messiah, and whoever is the true
Messiah, will be able to perform and finish every
thing : nay, without fighting he will never settle
his kingdom ; and this we shall here prove. " Ask
of me, and I will give thee the heathen for thine
inheritance, and the uttermost parts of the earth
for the possession." Psalm ii. 8.
1. To obtain this large inheritance and posses
sion, cannot be done except by fighting, as it is
written, " Thou shalt break them with a rod of
iron ; thou shalt dash them in pieces like a potter's
vessel." Psalraii. 9.
2. " Thou saAvest till that a stone was cut out
without hands, which smote the image upon his
feet that were of iron and clay, and brake them to
pieces." Daniel ii. 34.
3- " Arise and thresh, O daughter of Zion : for
I will make thine horn iron, and I will make thy
hoofs brass, and thou shalt beat in pieces many

RESTORATION OF ISRAEL. C3
nations ; and I will consecrate their gain unto the
Lord, and their substance unto the Lord of th^
whole earth." Micah iv. 13.
4. " That we should be saved from our enemies,
and from the hand of all that hate us." Luke i, 71.
5. " The Lord of Hosts shall defend them ; and
they shall devour and subdue with sling stones ;
and they shall drink and make a noise as through
wine ; and they shall be filled like bpwls, and as
the cornerjs pf the altar." Zech. ix. 15.
6. " In that day will I make the governors of
Judah like a hearth of fire among the wood, and
- like a torch of fire in a sheaf ; and they shall de
vour all the nations round about, on the right
hand and on the left ; and Jerusalem shall be
inhabited again in her own place, even in Jeru
salem." Zech. xii. 6.
Although the king, Messiah, with his people
Israel, shall fight all nations, yet the victory will
not be their' s, but the Lord's, for so it is written.
1 . " Then shall the Lord go forth, and fight
against the nations, as when he fought in the day
of battle." Zech. xiv. 3. " The Lord is a raan of
war." Exod. xv. 3.
2. " The Lord shall go forth as a mighty man ;
he shall stir up jealpusy like a man of war ; he
shall cry, yea, roar, he shall prevail against his
enemies." Isaih xlii. 13.
Perhaps the gentiles will say, We never shall
go and fight against the Messiah. This is not true,
for when he shall come they shall not believe him
to be the Messjah : although they will see wonders
in heaven and on 'earth, yet shall they not believe
him : and so it is written, " The kings of the earth

64 RABBI J. CROOLL'S
shall set themselves, and the rulers take counsel
together against the Lord and against his anointed."
Psalm ii. 2.
3. The gentiles are challenged to a battle.
" Proclaim ye this among the gentiles ; prepare
war, wake up the mighty men, let all the men of
war draw near ; let them come up." Joel iii. 9. —
The challenge is accepted. Now also many nations
are gathered against thee, that say, Let her be de
filed, and let our eye look, &c. Micah iv. 11. And
all the nations shall be gathered together against
Jerusalem. Zech. xii. 3. — Jerusalem shall be taken
hy the gentiles. " For I will gather aU nations
against Jerusalem to battle ; and the city shall be
taken, and the houses rifled, and the womeri ra
vished ; and half of the city shall go forth into
captivity, and the residue of the people shall not
be cut off from the city." ^ech. xiv. 2. This will
be the last battle in this world ; and after this battle
shall the kingdom of the Messiah be established,
from one end of the world to the other end.
Thus far it is clearly proved that the kingdom of
the Messiah cannot be established until he first
fight against the gentiles. This will be his com
mission to appear like a mighty king, and subdue
all ; but he will not be a preacher.
* A PARTlCLTLAR OBSERVATION CONCERNING THE
LAW OF MOSES . E vciy man knows that whatever has
a beginning has also an end. We know that man
was formed of dust, and unto it he must return.
The nature of man is changeable in all his actions ;
to-day he is bad, to-morrow he is good ; to-day he
is good, and to-morrow he is bad ; to-day he says
Yes, and tp-morrow he says No ; to-day he says

RESTORATION OF ISRAEL. G,5
No, and to-morrow he says Yes ; to-day he says I
will, but to-morrow, I will not; what he had
spoken yesterday, to-day he has already forgotten ;
what he shall speak to-raorrow, he knows not ;
nay, the very minute before, he knows not what
he shall speak. But we know this, that there is
only one that has no beginning and no end, and
this is God : no man vvill contradict me when I
say, that every word that God intended to speak
to man was known to him from everlasting : he,
by his Godly wisdora, * prepared to himself a
drawing by whicli he was to build this world ; in
this drawing were specified, the length and breadth
of it; and there tvas an appointed tirae for every
thing, when to begin and when to end : every
nation that was to appear afterwards, was called by
its narae ; and a great number of particular men
were called by their name beforehand ; yea, every
raan that was to be born was known unto hira.
In this drawing were also described particular
rivers and their names, particular mountains and
their names, deserts and their naraes, cities and
their names : in this drawing is also to be found
how long this world shall exist ; also the good and
bad fortune of every nation : this drawing is com
monly known by the name of the law of Moses.
He, by his Godly wisdom, prepared also subdraw
ings ; but all of them are only the channels of the
former : these subdrawings are commonly known
by the narae of the prophets. In due time, when
he thought proper by his Godly wisdom to create
this world, every thing appeared according as it
was described in this great drawing.;
; * Abriogment of the Law and the Prophets.
VOL. IX. F

66 RABBI J. CROOLL'S
— ^We find in this drawing that in six days the
world was created. We ask, "V\niy just six days,
neither more nor less ? We also believe that he
who created this world in six days could have done
it in one day, in one hour, nay, in one minute :
here we must acknowledge that it was intended to
represent something. One reason is this, to shew
that * the number of six is a complete number,
which is to denote the four quarters of this world,
heaven above, and the earth beneath : these six
points include the whole description of the draw
ing, and the Lord over the whole of this great
fabric is only one. This point will be handled
more in the following pages. Secondly, that each
day is to represent a thousand years ; that is, that
this worid shall exist for the space of six thousand
years. The seventh day, which is called the sab
bath, represented, that aftef six thousand years
there shall be a sabbatical time for a thousand years.
The creation of man was the last. * His name
was called Adam : in the original this narae con
sists only of three letters viz. Dn« ADM. In this
narae is represented the beginning of the world,
also the centre, and the end. The letter A denotes
Adara, the letter D is David, the M is the Messiah.
* In the year of the creation 2854, David
was born; and so long as it is from Adam to
David, * even so long, or near it, will be the time
of the coming of the Messiah ; but never before.
By this account it appears, that the time of the
appearance of the Messiah is near at hand ; for, if
we add 2854, then the coming of the Messiah will
be in the year of the creation 5708. This present
year we count 5571 : and here we find that there

RESTORATION OF ISRAEL. 67
are yet 137 years to the time of his coming : buH
we ki;iow that this time will be shortened ; and ac
cording to the opinion of one great and eminent
Rabbi, there are only 29 years more to the time
of his coming, and when we shall begin to count
5600 all things in this world will be settled.
Thus far goes our observation on this grand
point, that Adam was in the beginning, and David
in the middle, and the Messiah near the end.
Further, it ought to be observed, that it cannot
be said to shorten the beginning, neither can the
centre be shortened, * but the end of any thing
may be shortened.
* We also know that Christ was born 910 years
" after David. This short number will not balance
the length of 6000 years : here we shall draw a
- line of 6000 cubits, A  D  M. From the
letter A to the letter D, is the half or the middle,
and from D to M must be the sarae distance. A
and D cannot be shortened, but the M, as it is the
end, may be shortened : but if we consider the
coming of Christ, the letter M will be a long way
from the end. And here again we will bring the
length of this word A  D. ^ ; thus far only
can be brought the distance between David and
Christ, and 910 years are no more than a third
part of 2854 ; and, if we only consider well, it must
be an equal distance in these three letters ADM :
as to the rest I leave it to you to finish.
* The placing of Adam in the garden of Eden.
— Adam and Eve were placed in Paradise ; his
glory was above an angel ; the sarae his wisdom ;
* no angel could call names of all living creatures ;
but Adam could, and whatever he called them so
F 2

68 RABBI J. CROOLL'S
remained their names until this day. Here Adam
enjoyed the blessing of a blessed, world ; he knew
not what sin was ; he was raade pure, and so he
continued until Satan (who was at that time a great
angel,) becarae jealous of the glory of Adam, and
was determined to bring him down : down he came
with his band ;' he succeeded ; the man fell ; Adam,
Eve, Satan, all three were found guilty : Satan
was cast out ; Adam and Eve were driven out ;
before they left paradise, the Lord made a promise
to the man, saying, Near the end of 6000 years thy
glory shall be restored unto thee ; but thou, O
Satan, at that very time thou shalt be destroyed ;
as it is written, " He will swallow up death for
ever." Isaiah xxv. 8.
The Lord said to Satan, Thou hast deceived the
man, and thou Adam, thou hast followed his ad
vice ; get you both out, march away together, fight
it out, and he who shall overcome Satan, him will
I make great in the last day. Paradise was shut
up, and cherubims were placed at the east of the
garden to keep the way of the tree of life. Here
ended the first world, and now we shall go to the
second world.
Adara began to wander, and Satan at his heels ;
Eve brought forth Cain and Abel ; Satan was
bent to raake the best use of his profession ; he
observed that two new raen appeared in the world ;
he iraraediately went to work, and succeeded
again ; he helped Cain to slay his innocent brother
Abel. There passed away 1656 years, that is from Adam
until Noah ; few were those men that * overcame
Satan, and at last he destroyed the whole world

RESTORATION OF ISRAEL 69
except Noah and his family that were saved. Thus
far we have read in the great drawings, intermixed
with a few traditions.
From the flood until the building of the
Tower of Babylon. — After the flood, the Lord said
to Noah and his family. From hence and further
ye may eat flesh. The Lord also gave them a short
law, which consisted only of seven comraandments.
* The Law of Noah. — 1. Not to commit idol
atry. 2. Not to blaspheme., 3. To appoint and
constitute just and upright judges, that justice
might be maintained, and impartially administered ,
to all. 4. Not to commit incest. 5. Not to com
mit murder. 6. Not to rob or steal. 7. Not to
eat a raeraber of a living creature.
These seven commandments are the law given
to Noah and his faraily, to keep and observe them,
ft-ora that time and further ; and every one that is
not of Israel is bound to keep this short law, and
every one that observes them is entitled to hap
piness. The building of the tower. The children
of Shem, Ham, and Japhet were seventy families :
after they were scattered each of them became a
nation . * There is a tradition, that of these seventy
families twenty-nine were destroyed by a flood,
and no more remained than forty-one. Afterwards
the number of seventy nations was again com
pleted by the children, of Keturah, who were
twelve families, and sixteen of Ishmael andEdora.
Proof that there were no more than se
venty nations. — 1. In page 50, it is already men
tioned, that as many as went into Egypt with
Jacob, (which were 70 in number,) so many na-

70 ^ RABBI J. CROOLL'S
tions there were to be in the whole world, and no
more. " When the Most High divided to the
nations their inheritance, when he separated the
sons of Adam, he set the bounds of the people
according to the number of the children of Israel."
Deut. xxxii. 8.
2. " In the fifteenth day of the seventh month,"
i. e. Tishri, or Ethonim, " ye shall offer unto
the Lord thirteen young bullocks. The second
day twelve bullocks : the third day ye shall offer
eleven bullocks : on the fourth day ten bullocks :
on the fifth day nine bullocks : on the sixth day
eight bullocks : and on the seventh day seven
bullocks." Numbers xxix. 12, 13, 17, 20, 23, 26,
29, 32. These offerings were offered at the feast
of Tabernacles for all the seventy nations, and here
you find also the number of seventy bullocks. —
" But on the eighth day ye shall have a solemn
assembly : ye shall do no servile work therein ;
and ye shall offer only one bullock." ver. 35.
Here we observe, when Israel hath finished the
offering for all nations, then they were commanded
to offer only one bullock for all Israel. All these
things we find in the great drawing, or properly,
the law.
* Abraham and his family. — Next we find re
corded in the drawing, that a raan by the name of
Abraham was to appear in this worid, and that
he should be the favourite of God, and above all
men ; and so it came to pass. — Next is recorded,
that God will make a covenant with this man, and
that he and his seed after him were chosen to be
his peculiar people, not for a time, but for ever ;
not Ishmael, nor the sons of Keturah, neither

RESTORATION OF ISRAEL. 71
Edom'; for so it is recorded in the drawing ; " For
thou art a holy people unto the Lord thy God : the
Lord thy God hath chosen thee to be a special
nation unto himself, above all nations that are
upon the face of the earth." Deut. vii. 6. In a
subdrawing it is also mentioned, " O ye seed of
Abraham his servant, ye children of Jacob his
chosen." Psalm cv. 6. — Next we find that the
seed of Abraham was to be in bondage in a strange
land four hundred years, and after that he would
give them a land, and so it carae to pass. We
also find that his children, when they were only
seventy in number, went down into Egypt. Their
father Jacob went with them. The good father
Jacob fell ill; he assembled his twelve sons to
give them his blessirig before his departure from
this world ; he blessed every one, but one of his
sons he made Lord over all his brethren, which
was Judah. The foundation of all their blessing
is depending on one single verse. " The sceptre
shall not depart from Judah, nor a lawgiver from
between his feet, until Shiloh come, and unto
him shall the gathering of the nations be." Gen.
xlix. 10.
The gentiles have laid hold on this passage : they
say that this passage is a proof that the Messiah is
come already,' because the sceptre is departed from
Judah :" * but I say, they are mistaken, and here
is the proof. " And I wiU give unto thee, and to
thy seed after thee the land wherein thou art a
stranger, all the land of Canaan, for an everlasting
possession." Genesis xvii. 8. " And I will perform
the oath which I swore unto Abraham, thy father."
Genesis xxvi. 3. " And I will giv6 this land to thy

72 RABBI J. CROOLL'S
seed after thee, for an everlasting possession."
Gen. xlviii. 4. The gentiles here do not only con
tradict Abraham and Isaac, but also Jacob. In
one place, Jacob says, the land is given to his seed
for ever ; and in the next, he says, the sceptre is
to depart : bot^i of them cannot be true.
Here I may ask this question of a learned man
of the gentiles ; the Lord promised the land of
Canaan for an everlasting possession, and you will
say the sceptre departed from Judah : can these
two questions be true or not ; You wUl say, they
must be both true, because they are the word of
God : but the question will be, how will you recon
cile these two passages ? You have no other way
to reconcile them, except you say the land was pro
mised conditionally ; and if you say so, you speak
the truth, for so it was conditionally. The con
dition was, that Israel shall have the land, but
they must observe the law of God : but Israel did
not observe ; the land was again taken away from
them, now 1 746 years. ^
The land of Canaan conditionally. — " Ye
sha,ll therefore keep my statutes, and all ray judg
ments, and do them : that the land whither I bring
you to dwell therein, spew you not out. Levit.
XX. 22. " The Lord shall bring thee, and thy king
which thou shalt set over thee, unto a nation,
which neither thou nor thy fathers have known,
&c. If thou wilt not observe to do all the words
of this law that are written in this book." Deut.
xxviii. 36, 58. Here you may learn that to have
the land of Canaan always depended on the law.
And next you may observe, that the sceptre is the
land, and the land is the sceptre ; for, so long a&

RESTORATION OF ISRAEL. 73
any nation has a country of their own, they also
have a sceptre ; but, when their country is takeri
away, both of them must be lost together. And,
lastly, it cannot here be said that the Messiah is
corae because the sceptre has departed frora Judah :
for here it is already proved, that the land and
sceptre were conditionally given ; and therefore
the land and sceptre were taken away when Israel
did not observe the law ; and, if there is no law,
there is no land nor seeptre. And by this proof
it is clearly shewn that the Messiah is not yet
come. * The true explanation of this prophecy.
— Jacob said to his sons, " The sceptre shall not
depart from Judah ;" that is, ' the king over all
Israel shall be always out of the tribe of Judah,
and as long as Israel shall obey the law, the
sceptre shall remain in the nation, even until
Shiloh come ; which is to say, although the king-
over Israel should have no power over any other
nation, yet Israel shall remain always a nation,
and be governed by their own king, even until
Shiloh come ; and, when Shiloh shall corae, then
he will not be king over Israel only, but over all
nations. But, if Israel will not keep the law, then
the land will be taken away frora them, then they
will have no land, nor a king ; but its departure
shall not be for ever, for there is an appointed
time for Shiloh, when he is to come, and then * the
kingdom shall be restored to Israel, and all these
words recorded here shall come to pass.
In one of the sub-drawings, 2 Kings xxv, we
are told that the king and people, and the land, "
fell together, and both king and people went
together into captivity ; and in the same manner

74 RABBI J. CROOLL'S
as they went out into captivity, even in the same
manner they will return ; and this we can prove,
that when Shiloh shall come he shall not come
alone by himself, but in the head of all Israel : and
so ,it is written in another of the sub-drawings,
" The breaker is come up before them - they
have broken up, and have passed through the
gate, and are gone out by it : and their king
shall pass before them, and the Lord on the head
of them." Micah ii. 13.
* The argument of the gentiles that the
SCEPTRE HAS DEPARTED FROM JUDAH — Consider
ing that Shiloh is come already. Take notice
what I shall say here : they say that Jesus was
the son of David, and that he was Shiloh ; the
question will be, when did the sceptre depart ? If
he was king over Israel, then the sceptre never
departed, nay not even one day, for he was king
of Judah, and the son of David, and in the nation
of Israel, and in the land of Canaan : is not this a
clear proof that the sceptre never departed ?
Here the reader will be surprised to see that
the whole of their arguraent is raerely nothing ;
for, if they say it is departed, it is false, and they
only contradict themselves ; because, according
to their own statement, it has never departed
yet; but if they say it is not departed, even this
cannot be true, because the whole world know
it is departed ?
Question. Was Abraham ignorant of the
coming of Shiloh ? — What Jacob knew, Isaac
knew ; and Abraham alsp knew that Shiloh was
to come. It is recorded in the drawing in Genesis
xiv, that war will commence among the sons of
Adam, and so it came to pass.

RESTORATION OF ISRAEL. 75
The Battle Of the four kings with Abra
ham. — When these four kings had taken Lot
prisoner, Abraham took his servants, which were
in number three hundred and eighteen, and with
this little army he pursued them, conquered all
the four kings, and recovered his brother's son
Lot, and all his fortune.
. A little while after this, the Lord appeared to
Abraham in a vision, saying, " Fear not, Abraham ;
I am thy shield and thy exceeding great reward :"
here a son was promised to him, and also the
land of Canaan. Further the Lord said unto him,
" I will establish my covenant between me and
thee, and thy seed after thee in their generations,
for an everlasting covenant, to be a God unto
thee, and to thy seed after thee."
Abraham was informed also that his seed should
be in bondage four hundred years, in a land
that was not their's, and afterwards they should
be called the chosen people of God. Also that
there should arise four empires, and they
should have the dominion over this world, and
that the seed of Abraham should be scattered
among them, and that these four empires should
have the dominion over the seed of Abraham,
until Shiloh should come.
*The four empires were shewn to Abra
ham. And he said to Abraham, " Take a heifer,
of three years old, and a she-goat of three years
old, and a^ ram of three years old, and a turtle
dove, and a young pigeon : and he divided thera
in the midSt, but the birds divided he not. And
when the sun was going down, a deep sleep fell
upon Abraiham ; and, lo, a horror of great dark-

76 RABBI J. CROOLL'S
ness fell upon him." Gen.xv. 9. 12. * In the shape
of a heifer Abraham saw Babylon : in the shape of
a she-goat he saw Persia and Media : in the
shape of a ram he saw Alexander the Great : in
the shape of a turtle he saw the Romans : in the
shape of a bird he saw his family of Israel.
When Abraham observed the miserable state
of his family, their long captivity, their great
sufferings under the power of these four empires,
he thought to himself, how is it possible for them
to bear so long a captivity ? But, when he saw that
it must be so, he took them and cut each of them
into two pieces, and laid one piece against the
other. The further to relieve, in some measure,
his family, he divided thera, that is, he weakened
their strength and power, by setting each piece
against the other : that these four erapires should
be always one against the other, and they never
should be quiet, but always fighting the one
against the other : by so doing the gentiles will
fight one against the other, they now and then
will forget Israel, and sometimes they will have
no tirae to meditate against them ; this will, in
some degree, saVe them from utter destruction.
But did Abraham despair of his family to reraain
in that miserable state for ever ? No, by no raeans,
for Abraham was comforted by his God by a great
promise. The Lord said to Abrahara, I have
given thee a token already, that as well as I have
cast down before thee four kings, even so will I do
to thy seed in due time ; and as well as these
four empires now fell before thee, even their seed
that shall be the four empires in the latter days
again shall also fall by thy son Shiloh. Thus far

RESTORATION OF ISRAEL. 77
we have found notified in the great drawing, Which
was ordained and established before the world
was created.
Now we must look into the drawing again.
Here we have found and discovered the name ofthe
family of Abraham. " Come now, therefore, and
I will send thee unto Pharaoh, that thou mayest
bring forth ray people the children of Israel out
of Egypt :" Exod. iii. 10 : " And thou shalt say
unto Pharaoh, Thus saith the Lord, Israel is my
jirst born son." Exod. iv. 22. * Although God
made a covenant with Abraham, and with his
seed for ever, it was still unknown to the world
at large ; no nation knew who was to be called
the first born, but it was now declared to the
gentiles by Moses>: "And thou shalt say to
Pharaoh, Thus saith the Lord, Israel is my Jirst
born son."
Suppose a king has a numerous family ; will
not every one declare that out of the whole
family, only one son can be declared the heir to
the crown ? will not alSo every man confess
that the first born son is the lawful heir ? to
which will the king give most instruction ? cer
tainly to the first born. To which of his family
will he coraraunicate all his secrets ? to his first
born. To which of his sons will he deliver his
great seal ? to his first born. Thus far it must
be acknowledged by every person that only the
first born son has a right to the kingdom of his
father ; but the rest of the family raust remain in
subjection, and they all must acknowledge him as
their lord and king. But the inhabitants of the
whole empire must remain to day the same as

78 RABBI J. CROOLL'S .
they Vere yesterday ; yesterday they were ser
vants, and to day they must be the same ; and so
they must remaij^ always.
* Question : Is the first born son born for
others, or are the public at large born for
HIM ? — Here you must say that his birth made
him lord over aU, not to obey, but to be obeyed ;
not to be commanded, but to comraand ; not to
be judged, but to judge ; not to be equal, but to
be above all. Considering all these things, the
subjects of the king are by no raeans born for
themselves, but all of them are born to be his
servants and to obey his orders as their lord and
king. This king is the God of heaven and earth ;
all the sons of Adam are his subjects ; they all
are bound to obey him, and to worship him, and
honour his great name, and to obey his comraand.
Now it pleased him to declare, that Israel is the
prince of this world ; he delivered to Israel *his
great seal, that is, circumcision ; he communi
cated to Israel all his secrets, that is the oracles
of God ; and saith unto Israel, " Ye are the sons
of the Lord your God." Deut. xiv. 1. And that
all the families of this world should know that
Israel was elected and chosen, the Lord gave them
his own name, specified in their name. *The
noun ^«nu?>, Israel, consists of two words : the
first iu;>, yoshor, signifies righteous ; the second
word b», El, signifies God; and both words to
gether are pronounced Israel, and signify the
righteous of God. This name is the crown and
glory of Israel, and further the gentile world
should or ought to consider, * that to Israel was
delivered the great seal of cirqumcision, and the

RESTORATION OF ISRAEL. 79
oracles, and the crown. All- these things we find
recorded in the great drawing of the law, which
was prepared before the foundation of this world ;
and here all the nations may see, and learn, and
be coti vinced, * that Israel was chosen and elected
before the creation of this world, tp be the Lord
and king over it : and here all nations witness,
that from the time that circumcision was delivered
to Abrahara it never ceased ; and this very day it
is observed just the same ; and the oracles are
observed just the same ; and also the name Israel,
declared by Moses, three thousand one hundred
years back; and -to-day Israel is still Israel; and
thiis having in possession these three great gifts
is a sufficient proof this very day that Israel was
elected, and shall so remain for ever. * It is a
vain thing for the gentiles to grasp at the kingdora
of this worid ; they are not called the sons ; and
they well know, that a servant or' servants have
nothing else to do but to obey the order of their
lord and master. All that is said here, if con
sidered by the gentiles, I should like to know
their answer : yet I can well imagine it ; ' For if
Israel is the Lord of this world, where is then his
glory ? but we can prove on the contrary, . that
the gentiles are the lords of the world, and Israel
are their servants even until this day.' To this I
answer, that the wise God did ordain every thing
according to his wisdom ; he created the first man
pure and godly, and so he was, but the man fell.
From the creation of Adara until he fell, must be
called the godly world. Now this godly world
ended when Adam was driven out frora paradise.
The second world commenced, and its proper

80 RABBI J. CROOLL'S
name is the world of corruption : but in this fallen
state it is not to remain for ever ; the time is fixed,
six thousand years is its number, and after this is
the end : then the world will recover its forraer
glory and be restored by the Messiah ; and then
will commence the fifth empire in this world, and
its power will extend from one end of this World
to the other. The beginning of this fifth empire
will be called the third world, or the godly world,
or properly the world of the Messiah. His metro
polis will be Jerusalem, and Israel his people :
but, before these things will take place, the world
will stand and be conducted by the gentiles ;
Israel is only to wander round about amongst
them, and the present feasting belongs only to
the gentiles. Israel has no right, because the
feast goes by turn : when the gentiles shall finish-
their feast, then will commence the feasting of
Israel, and until the appointed day Israel must
not rejoice ; for so it is described in one of the
subdrawings, " Rejoice not, O Israel, in the joy of
the nations." Hosea ix. 1. "Then," that is, when
the Messiah shall come, " shall our mouth be
filled with joy, and our tongue with singing :
then the nations shall say. The Lord hath done
great things for them." Psalm cxxvi. 2, 3. The
Lord hath done great things for us in past times ;
theh we were rejoicing, but now Israel is re
joicing. Thus far it is described that this world from its
beginning is to be divided into three divisions ;
the first, godly; the second, corrupt; and the
third again to be restored to its former glory.
* The Wilderness. — One question we may ask.

RESTORATION OF ISRAEL. 81
which is, Why was the law given in a desert ?
Why not in the land of Israel ? The answer is,
that, although the law is the inheritance of Israel,
yet any nation, if they choose, raay claim a right
to it, and say the law is given in a free place, and
every one that will have a share of it must be
accepted : and on this account the Jaw is given in
a desert, which is a free place to every one, even
so the law is free to every one who will come
under her protection, and Israel is bound to accept
any of the nations.
* The Sabbath. — Next we find in the drawing,
that the Lord himself spoke to the whole nation
of Israel, and said to them, " Remember the
sabbath day to keep it holy." Exod. xx. 8. Here
Israel was commanded to keep this day holy, in
commemoration of the creation of the world ;
also in commemoration of the coraing out of the
land of Egypt. " Reraember that thou wast a
servant in the land of Egypt, and that the Lord
thy God brought thee out thence through a
mighty hand and by a stretched out arm ; there
fore the Lord thy God commanded thee to keep
the Sabbath day." Deut. v. 15.
* Every person knows that the days of the
creation are seven : the first and second day are
one pair ; the third and fourth are again a pair j
the fifth and sixth a third pair; the Sabbath
remained single. This last day received a bles
sing, but not the former days : although the
Sabbath was the last, yet it Was made lord over
the other days, because the world was not com
plete until the Sabbath came, and then the world
'wras completely finished. It is already mentioned
VOL. IX. G

82 RABBI J. CROOLL'S
in pages 50 and 69, that this world was to produce
seventy nations ; in this number we also find
thirty-five pair, but there was no pair for Israel.
When Jacob and his family vp^ent down into Egypt,
at that very time the seventy nations appeared in
this world already. Israel was the last nation in
this world.
*ThE WORLt> COMPARED TO A SHIP WITHOUT A
RUDDER. — That is, although the ship is finished,
yet still it must be considered of no use without a
rudder ; for it is well known that the rudder is
the only piece by which the whole ship is steered.
Just the sarae was the condition of the seventy
nations ; but when Israel was formed a nation
they corapleted the world to its fuU number :
now the world was completed in creation and in
number ; Israel was the rudder of the ship, and
for the first tirae they brought the whole ship in
motion. Still the ship was, not yet able to steer
without danger for want of a compass ; and that
the ship should be entirely complete in every
direction a compass was also given. * This com
pass was the law of Moses : the Lord himself
taught all Israel the foundation of it, which was
the ten commandments. The Lord said. Ye are
the last of all natipns, by you my world is finished,
and ypu shall be the first and lord over all the
rest, as it is Written,; " And to make thee high
above all nations which he hath made, in praise,
and in name, and in honour; that thou mayest
be a holy nation unto the Lord thy God, as he
hath spoken." Deut. xxvi. 19. At the same time
Israel stood single : then the Lord said. The last
day of the creation I have blessed, and made it

RESTORATION OF ISRAEL. 83
lord over the rest; ye also, are the last of all
nations, and I have blessed you already; *eome.
then and be ye two, a blessed pair together, and
thus ye shall remain a couple for ever,: and here
the whole world will confess, that from that time
until this day Israel has never forsaken his pair.
Thus far it is shewn, that before the worid was
created Israel and the Sabbath was to be a pair ;
also all the feasts shall be called Sabbaths, for so
we find it in the great drawing. One feast is the
Passover, also called Sabbath; "And ye shall
count unto you from the morrow after the Sab
bath." The second feast is the Pentecost, also
called Sabbath ; " Even unto the morrow after
the seventh." Next comeS; the new year,v also
called Sabbath ; " In the seventh month, in the
first day of the month, shall ye have a Sabbath."
Next comes the tenth day, or the day of atone
ment, also called Sabbath ; " It shall be itnto you
a Sabbath.", Next comes the feast of Tabernacles,
also called Sabbath; " On the first day shall be a
Sabbath." -Levit. xxiii. 15, 16, 20, 32, 39, After
all that has been said, here is a proof that before
the world was created Israel and the Sabbath
were blessed, and cgjipled together to be a pair
for ever, and to b^ lords oyer all the things which
God created. ..The first Sabbath was also a type
of the great Sabbath, and kpown by the name of
^jMilleynium, and prpperly means the reign .of
¦the Messiah upon earth.
*ThE opinion of THE GENTILES CONCERNING
THE Sabbath. — If I say to one of the gentiles.
What do you think about the law ef Moses ? he
will answer me thus. The, law is abolished. Then
6 2

84 RABBI J. CROOLL'S
if I ask him. The whole of it, or only part ? he
then will say, I am a gentile ; we are bound to
observe only the moral law, which is the ten
comraandraents. Then I say, answer this ques
tion ; Is not the Sabbath one of the ten com
mandments ? then he will answer me thus ; I, as
a gentile, keep the first day, and that is my proper
Sabbath. This observation wants consideration : eyery
one knows that the first day is called a working
day, and the Lord of heaven and earth made it,
and began on it to work ; the question will be,
who is he that will stand up and contradict the
Lord over aU ? he said. The ' first day shall be a
labouring day, and somebody gpt up and said, I
say the contrary, it shall be called the Sabbath.
Now the question is, who is the person that will
dare to call holy that which the Lord called un
holy ? it cannot be said that the gentile Messiah
commarided it : do Christians derive it frora what
Paul said ? " Upon the first day of the week let
every one of you lay by hira in store." 1 Cor.
xvi. 2.
Here the question will be, are raen to obey the
comraand of God, or the coraraand of the apostle
Paul ? It is already noticed * that the Sabbath is
a type of the Millenium, but what is the first day
to typify ? Now, according to the law, the gentiles
have nothing else to do but observe the law. of
Noah, already mentioned in page 69 ; they have
* no right to keep holy that which is not holy,
but, if any one will keep a Sabbath, he must then
keep the Sabbath of the Lord. It is also men
tioned in page 83, that all the feasts arc calied

RESTORATION OF ISRAEL. 85
Sabbaths : then it will follow that he who will be
an observer of the Sabbath must observe also all
the feasts and must keep the whole law. But we
see that the gentiles act contrary to the will of
God, they will have a Sabbath on a working day ;
and here it raay be asserted that the Millenniura
will be only for those who observe the Sabbath ;
as for the gentiles, they shall work then on the
Sabbath, even as they do now.
* The day of atonement. — " And this shall
be a statute for ever unto you, that in the seventh
month, on the tenth day of the month, ye shall
afflict your souls, and do no work at all, whether
it be one of your own country or the stranger
that sojoumeth araong you : for on that day the
priest makes an atonement for you, to cleanse
you, that ye may be clean from all your sins
before the Lord : it shall be a Sabbath of rest
unto you, and ye shall afflict your souls, by a
statute for ever ; and this shall be an everlastirig
statute unto you, to make an atonement for the
children of Israel for all their sins once a year."
Lev. xvi. 29, 30, 31. 34.
In page 47 it is mentioned, that Moses was
convinced that Israel would be dispersed among
the gentiles, and therefore he gave them direction
how to steer, that they might recover their ancient
glory : he never told thera to sacrifice any thing
in their dispersion, but infprraed them that they
had nothing else to do, but to return unto the
Lord by true repentance, and then the Lord would
restore them. But here the Jew wilL ask the
question. Are we left destitute in our dispersion
of a tabernacle, or of a temple, or of sacrifices?

8^ RABBI J. CROOLL'S
No, for even this very day we have a temple, and
AVe have also' sacrifices. " Therefore say. Thus
saith the Lord God ; Although I have cast them
far off aniorfg the heathen, arid although I have
seatteted them among the countries^ yet will I be
to them as *a little sanctuary in the <30untries
where they shall come." '^zek. xi. 16. Here you
see that our Synagogues are still the temples of
the Lord. n
* Sacrifices. — " The sacrifices of God are a
broken spirit." Psalm li. 17. "O, Israeli retlirn
unto the Lord thy God ; ifor thou hast fallen by
thiiie ' iniquity. Take Avith you words, and turn
to the Lord ; say unto him. Take away all iniquity,
and Teceive us graciously ; so will we render the
calves of our lips." Hosea xiv. 1,2. * Now, when
the day pf atonement edmes, we all go into our
little sanctuary ; there we continue the whole day,
we fast the Avhole day, the whole day is spent in
prayers. Thus we are ordered to-do, and so we
do year by year ; aiid here is the forgiveness of
aU the sins of Israel Once a year. Thus far is
shewn to the gentiles, thkt Israel has this very
day a temple, also sacrifices. The gentiles, per
haps, will say, if so. Why is then Israel not
restored to her former glPry ?
^ 'Take notice of what follows : It is already men
tioned in page 67 that the proper Messiah will
come in due time; and in-page- 69 it is islated
that there were to be in thfe wortd * only severity
liations. These severity nations were fprmed. at
the building of the tower Of Babylon. At tiiat
time Abraham was forty-eight years old. Ftom
that time until * the Lord made a covenant

RESTORATION OF ISRAEL. 87
with Abraham were twenty-two years ; thus was
* Abraham seventy years old. Here Abraham
represents the seventy of his family that after
wards went down into Egypt, see page 69 ; " A^nd
the Lord said unto Moses, Gather unto me seventy
men of the elders of Israel." Num. xi. 16. This
number remained in Israel until the second temple
was destroyed. These seventy were the first Saur
hedrin, and Moses the Lord over them, the sam^
as the Sanhedrin above ; the seventy angels that
stand in the presence of the Lord are called the
heavenly Sanhedrin.
At that time, when the sons of Adam had one
language only, they began to be rebellious. The
Lord said to his Sanhedrin, " Let us go down,
and there confound their language ; " the seventy
families shall be divided by lot : and thus every
angel became a guardian angel to that family,
which was afterwards a nation. Abraham fell to
the lot of God, as it is written, " For the Lord's
pori;ion is his people ; Jacob is the lot of his in
heritance." Deut. xxxii. 9. But here it should be
known, that the lot of God was as much in num
ber as that of all his seventy Sanhedrin, for so it is
written, Deut. xxxii. 8 : see page 50. And * that
every nation has a prince in heaven, is confirmed
by the prophet : " And now will I return to fight
with the prince of Persia : and when I am gone forth
lo, the prince of Grecia shall come." Daniel x. 20.
David, the father of the Messiah, lived only
seventy years.
The captivity of Babylon was seventy years.
ftom 'the birth of David, until the desolation
of the tetnple of Solomon was seneniy weeks.

88 ' RABBI J. CROOLL'S
* From the destruction of the first temple to the
destruction of the second temple, was also seventy
weeks. Daniel ix. 24.
It ought to be observed that this number of
seventy, so much made use of, is not a vain thing ;
but it will instruct us to understand that the sons
of Noah, only divided into seventy nations, should
represent seventy jubilees ; that is, from the time
of the covenant, made with Abraham, until the
coraing of the Messiah, and in the end of this
nuraber shall coraraence the Jubilee of Israel.
These seventy jubilees are to be divided into
two divisions : the commencement of the first
half, or thirty-five, began by the covenant, and
ended by the desolation of the second temple. Years.
* ACCOUNT.-— From the covenant until
the law  430
Israel had the land in possession only , 850
From the desolation of the first to the end
of the second temple . . . 490
N. B. This nuraber will amount to thirty- 
five jubilees, and twenty years. Total 1770
From the desolation of the second
temple, until this present year (1812) is
the niimber of  1745
This last nuraber, ofthe dispersion of Israel, is
just now thirty-five jubilees. Both sums will
amount to 3520 years, or the sum Of seventy ju
bilees, and above twenty years.
* By this calculation, we may learn, that the
jubilee of the restoration of Israel has begun al
ready these twenty years back, that is, just when
the revolution began in France ; at that very

RESTORATION OF ISRAEL. 89
time, the seventy jubilees were at an end. There
are yet thirty-six years tO the end of the jubilee of
Israel, and before the end of these thirty-six
years israel will be restored, and the messiah
will take possession of his empire.
* Israel is separated for ever from all na
tions. — " I am the Lord your God, which have
separated you from other nations ; and ye- shall
be holy unto me, for I the Lord ara holy, alid have
severed you from the nations, that ye should be
mine." Lev. xx. 24, 26. " For, from the top of
the rocks I see hira, and from the hills I behold
him : lo, the people shall dwell alone, and shall
not be reckoned among the nations." Numbers
xxiii. 9. " For all the nations will walk every
one in the name of his God, and we will walk in
the narae of the Lord our God, for ever and ever."
Micah iv. 5.
Whoever considers these passages, may see,
first, that Israel will never be mixed with the
gentiles; and, secondly, * that all the gentiles
will not worship the true God even until the last
day. * MoSES FORETOLD OF THE COMING OF THE GEN
TILE MESSIAH. — Christians adduce this prophecy :
" I will raise them up a prophet frora among their
brethren, like unto thee, and will put my words
' in his mouth : and he shall speak unto them all
that I shall comraand hini." Deut. xiv. 18. We
read in the sarae book, " And there arose not a
prophet since in Israel, like unto Moses, whora
the Lord knew face to face." Deut. xxxiv. 10.
The Christians say that their Messiah was su
perior to Moses: but how will they reconcile

90 RABBI J. CROOLL'S
these two passages ? for they say the first passage
means their Messiah. *But what will they do
with, the second passage, which is,, that there will
never be another prophet equal to Moses, Fur
ther, this prophet is not to speak with God face
to face ; for here * the text says, " I will put my
words in his mouth : " that is, he shall prophesy
by a vision, or in a dreara. * Again, what honour
is this for the Messiah to be styled a prophet, for
the honour of the high priest goes before a pro
phet, as we find it written : " And King David
said. Call me Zadok the priest, and Nathan the
prophet. And let Zadok the priest, and Nathan
the prophet, anoint him there king over Israel."
1 Kings i. 32, 34. Here it raay be seen that the
title of high priest is above that of a prophet :
next is to be known that the Messiah is no where
styled a prophet, but either a judge, or a ruler, or
a king ; also that, * when the Messiah shall come,
he will have nothing to prophesy, because his
coming will accomplish all the prophecies.
But after all we ask. Was Jesus a prophet or
not ? If he was a prophet, we must examine what
he prophesied.
* Prophecies of jesus. — :The, destruction of the
temple is foretold in Matthew xxiv. " And they
shall fall by the edge of the sword, and shall be
led away captive into all nations : and Jerusalem
shall be trodden down of the gentiles, until the
times of the gentiles be fulfilled." Luke xxi. 24.
What shall I say here ? is it possible for mankind
to call these passages prophecies? They may
lawfully be called quotations from the prophets :
and here I shall bring forward sufficient evidence

RESTORATION OF ISRAEL. 91
to shew that these prophecies are no more than
quotations from the writings of the Old Testa
ment. Jesus says, " Verily I say unto you, there
shall not be left here one stone upon another."
Mark xxiv. 2. * We shall go backward "as far as
to David, and inquire of him if he knew any thing
about the fate of the first or second temple. " By
the river of Babylon, there we sat down ; yea, we
wept when we remembered Zion." Psalm cxxxvii.
1. Here is the destruction of the first temple.
" Remember, O Lord, the children of Edom in
the day of Jerusalem, who said. Rase it, rase it,
even to the foundation thereof." Psalm cxxxvii. 7.'
Here is the desolation of the second temple by
Edom. Thus far we have produced one faithful
witness, to shew that Christ was no prophet ; but
his words are only taken frorti this Psalm.
Seventy weeks are four hundred and ninety
years, that is, from the destruction of the first
temple to the desolation of the second shall be no
more than four hundred and ninety. Dan. ix. 24;
" Open thy doors, O Lebanon, that the- fire
may devour thy cedars." Zech. xi. 1. " And
they shall fall by the edge of the sword, and shall
be led captive into all nations." Luke xxi. 24.
This, passage also is no more than a quotation.
" Therefore he lifted up his hand against them, to
Overthrow them in the wilderness : " to overthrow.
Psalm cvi. 26, 27. Also, "And will draw out a
sword after you :" their seed also araohg the na
tions, arid to scatter them in the lands. Leviticus
xxvi. 33. "The Lord doth build up Jerusjalem:
the -outcasts of Israel he shall gather." Psalm
cxlvii. 2. " I lifted up mine hand unto them also

92 . , RABBI J. CROOLL'S
in the wilderness, that I would scatter them
. among the heathen, and disperse them through
the countries." Ezekiel xx. 23. " For, lo, I will
. comraand, and I will sift the house of Israel
among all nations, like as com is sifted in a sieve;
yet shall not the least grain fall upon the earth."
Amos ix. 9.
Another great prophecy of Jesus. — "Verily
I say unto you. This generation shall not pass,
till all these things be fulfilled." Matthew xxiv.
34. Until this day now above 1800 years, this
passage is not yet fulfilled ; whereas he fixed the
time to his generation : and in the same manner
may be refuted all the rest of his prophecies ;
but I think the above proofs are sufficient to
convince the reader that he was no prophet. —
But the true sense of this prophecy shall be here
given, that by it it will be known that it has no
reference at all to the Messiah.
I WILL RAISE THEM UP A PROPHET.  " When
thou art come into the land which the Lord thy
God giveth thee, thou shalt not learn to do after
the abominations of those nations. There shall
not be found araong ypu any one that maketh
his son or his daughter pass through the fire, or
that useth divination, or an observer of times, or
an enchanter, or a witch, or a charmer, or a
consulter with familiar spirits, or a wizard, or
a necromancer. For all that do these things are
an abomination unto the Lord : and because of
these abominations the Lord thy God doth drive
them out from before thee. Thou shalt be perfect
With the Lord thy God. For these nations, whieh
thou shalt possess, hearken unto observers of

RESTORATION OF ISRAEL. 915
times, and unto diviners : but, as for thee, the Lord
thy God hath not suffered thee so to do. The Lord
thy God will raise up unto thee a prophet from
the midst of thee, of thy brethren, like unto me ;
unto him ye shall hearken." Deut. xviii. 9-^15.
Thus far Moses taught Israel, that when they
should inherit the land they must not learn the
abominations of the gentiles, for you shall have no
occasion ; because the Lord your God, will always
raise for you prophets frora the midst of you ;
therefore any thing what thou shalt wish to know,
thou shalt go to him and he shall tell thee.
Perhaps some person will ask, why is it then in
the singular number, a prophet, and not prophets ?
It is weU known that we have two laws : the
one is called the written law, which is the Old
Testament ; the second is called * the oral law,
and * both of these Moses received upon Mount
Sinai. This oral law was always delivered to the
successor of the first ; Moses received of God,
Joshua of Moses.
From Joshua to Samuel the prophet were
twelve judges, and every one of these twelve was
a receiver of the oral law ; this receiver was
called also the Nassi, or president of his Sanhedrin ;
Joshua delivered the oral law to Othniel, the
son of Kenaz ; and the last of these twelve was
Eli, the high priest.
The first. of the prophets that received the
oral law was Samuel, he received it of Eli the
hjigh priest. 2. Nathan the prophet. 3. Ahijah
the Shilonite. 4. Elijah the Tishbite. 5. Elisha
the son of Shaphat. 6. Hosea the son of Beeri.
7. Amos a herdman of Tekoa. 8. Isaiah the son

94 RABBI J. CROOLL'S
of Amoz, 9. Micah the Morasthite. 10. Joel
the son of Pethuel. 11. Jeremiah the son of
Hilkiah. 12. Ezekiel the son of Buzi the priest.
Thus far goes the account of those .Prophets
that received the oral law, in the time of the first
TEMPLE. Haggai, Zechariah, Malachi ; these three pro
phets were in the time of the second temple.
Malachi was the last of all the prophets, and he is
also * the great seal of the Old Testament ; and
from this we learn that there shall be no more a
prophet in Israel until the restoration of Israel,
" Behold I will send you Elijah the prophet before
the coming of the great and dreadful day of the
Lord." Mai. iv. 5. — Next will be shewn, that in
the time of every prophet that received the oral
law were many prophets, but all of them were
called only the disciples of him who was the
receiver ; and he was the Lord over them all, the
sarae as Moses was over his Sanhedrin ; and* each
receiver was as God in his age, as Moses in his^ge.
When Sarauel anointed Saul he said unto him,
"Thou shalt meet a company of prophets." 1 Sam.
X. 5. " And the sons of the prophets." 2 Kings
ii. 3. " What, shall I set this before a hundred
men ?" 2 Kings iv. 43. these ^yere his disciples.
It is well known that Moses was the lord of all
the -prophets, and *the seventy elders, or his
Sanhedrin, were all prophets ; yet not one of
them is mentioned, but * only Moses. What
Moses desired of God, it was granted; what
Samuel desired of God, it was granted ; what
Elijah desired of God, it was granted ; what
Elisha desired of God, it was granted; and in

RESTORATION OF ISRAEL. 95
the same manner all the rest : here it may be seen
that every one of these prophets was * as good in
his age as Moses was in his ; and this is what
Gpd said to Moses. " And the Lord said unto
me. They have well spoken that which they have
spoken. I will raise them up a prophet from
among their brethren, like unto thee." Deut.
xviiii. 17, 18.
Thus far it is proved that this prophecy has no
reference whatever to the Messiah. The spring
of prophecy was opened by Moses, and sealed up
again by Malachi, and shall reraain so until the
Messiah shall come, and then the seal will be
taken away, and prophecy will be restored to
Israel, and will cease no more, for so it is written :
" And it shall come to pass afterward, that I will
pour out my Spirit upon all flesh ; and your sons
and your daughters shall prophecy, your old
men shaU dream dreams, your young men shall
see visions. And I will shew wonders in the
heavens, and in the earth, &c. The sun shall be
turned into darkness, and the moon into blood,
before the great and terrible day of the Lord
come." Joel ii. 28, 30, 31. Arid before all these
things shall come to pass, the prophet Elijah will
be sent to Israel, and afterWards will corae the
great and terrible day of the Lord.
* Galatians. — " For as many as are of the
works of thelaw are under the curse : fpr it is
written. Cursed is every one that continueth not
in all things which are written in the book of the
law to do them." chap. iii. 10. This quotation
from Deut. xxvii! 26. we read thus in the English
version, " Cursed be he that confirmeth not all

96 RABBI J. CROOLL'S
the words of this law to do them." This passage
is of great consequence to the gentiles, for by it
they prove that, if a person observes many of the .
commandments of the law, yet is he under the
curse, because it is written, all of them must be
done. We are at liberty to search the truth,
and commanded also to speak nothing but the
truth. Considering this, we must first examine if
the above statement is true ; if it shall be found
true, it certainly must remain so ; but if it should
be found false, then lawfully we may say it is not
true. But before we proceed to the examination
we must first make some preliminary remarks.
Any thing that is known to the world at large
cannot be denied. The miracles wrought by the
hand .of Moses in Egypt, by the Red Sea, in
the wilderness for the space of forty years, are
recorded in the great drawing of the law, and now
known to the world at large. God delivered to
Moses six hundred and thirteen comraandments,
and these commandments are called the law.
God said to Moses, Teach my people Israel this
law, that they may know to worship their God.
Moses did as he was comraanded. Further it
should be known that some of these command
ments could be observed by no other person except
by a prophet ; some by the high priest, some Were
the duty of the Levites ; sorae the duty of a judge.
Here will arise a question, how could he who was
not a prophet, or he who was not a high priest, or
he who was npt of the tribe of Levi, or he who
was not a judge, observe all these commandments ?
Secondly, a Jew is commanded that if his wife
brings forth a son he must be circumcised when

RESTORATION OF ISRAEL. 97
eight days old ; but when his wife was barren he
could not perform this command. Thirdly, If
the son was a first born, the father Was obliged
to bring the child before the priest when he was
thirty days old, and to redeem his first born by
paying five shekels ; but, if his wife brought forth
the first child a girl, this command could not be
observed. Fourthly, If his wife brought forth no
sons but daughters, then he could not observe
either the one or the other. — Fifthly, If a Jew
had a brother, and he died and left no child,
then the comraand is, that the living brother
must marry her : now, if a Jew has no brother,
how can he observe this command ? or, if his
brother left children, then he could not marry
her. There are numbers more of the same kind,
that could not be observed, except in particular
instances, and the few here mentioned are suf
ficient for the present purpose.
We must now hear the instruction of Moses.
Moses says. If thou hast a son he must be circum
cised. One of the Jews cried out, Lord Moses, I
never can observe this comraand. Moses said to
him. Why ? He said. Because I never had a son.
Another Jew came to' Moses, crying, and said.
Lord Moses, I and my fatnily are for ever undone.
Moses said to him. Why so? He said, I wish
to go into the tabernacle, and if I go there, thou
wilt order to kill me, because it is written, And
the stranger that cometh into the tabernacle shall
be put to death. Numbers iii. 10. Now if I do
not perform this comraand, I remain under the
curse, because this is one of the commandments
(rf the law. Another Jew came before Moses, and
VOL. IX. H

98 RABBI J. CROOLL'S
said. Thou liast given us a law which will make
us raiserable for ever. Moses said. My son, why
so ? He answered and said. Because I never was
a judge in Israel, and I cannot do this command
which is one of the law. Another came and cried
out, I am undone. Moses said. Why so, my son ?
He said. If I had a brother, and he had died with
out children, I should have married his wife, which
is one coraraand of our law ; but alas, I never had
a brother, and now I shall remain under the curse
of the law, because I cannot perform all the com
mandments. A woman came before Moses ; she
cried and said, I am not able to support myself for
grief. My daughter, said the good Moses, what is
your trouble ? She answered and said. We are
commanded to keep the commandments of the
law, and there is one particular command in the
law of jealousies : When a wife goeth aside to an
other instead of her husband, and is defiled. Num.
V. 29. Master Moses what shall I do, if I go and
defile myself, I then must come before the priest,
and must drink the bitter water by which I for
certain shall die ; and if I keep honest, I am not
the better, because I reraain under the curse
of the law, because I cannot perform this com
mand ; what shall I do now ? A virgin, the daugh
ter of a priest, came before Moses ; she said to him,
Lord Moses, be so good as to give me your advice.
Moses said. What hast thou to say, my daughter ?
She said, I have read one command in the law,
which is. And the daughter of any priest, if she
profane herself by playing the whore, she profaneth
her father, she shall be burnt in fire. Ley. xxi. 9.
What shall I do now ? I am standing between

RESTORATION OF ISRAEL. 99
two fires. This is one commandment of the law.
If I go and play the whore, thou wilt order me to
be burnt in fire ; but, if I keep honest, I am not
better, because I shall remain under the curse of
the law ; and I consider the one is fire, but the
other worse than fire, for here I shall liv^ all the
days of my life under a curse, and die under the
curse. A QUESTION FOIl THE CHRISTIANS TO ANSWER.— r-
If I ask them, if God is just, they all will say. Yes ;
but what will they say to the above statement ? has
God given a law to his chosen people that they
should be under a curse ? God said. This com
mand a priest shall do, and if ^n Israelite should
do it he must die ; and because he obeyed not the
command of God, he must remain under a curse.
God said, Thy son shall be circumcised ; but God
never gave him a son, and therefore he must re
main under the ^curse. The virgin did not play
the whore, but kept honest ; and her reward is to
abide under a curse- If this should be true, could
God be called a true God ? I long to hear the
answers to these things. But what can they
answer ? Nothing ; they must confess that God
is just in all his ways ; and if so, their whole argu
ment is false.
* Proof.— First, it ought to be known that Paul
did not quote this passage tp the Jews, but to the
Galatians ; and here he took the advantage -of the
ignorant gentiles to inform them of things that
are not true. * For any person that knows the
original Hebrew will see at once that what I have
said is true. I shall quote here again the whole
verse as it is in the Hebrew : " Cursed be he that
H 2

100 RABBI J. CROOLL'S
eon^firmeth not the words of this law to do them ;"
which is to say, that he must do and observe all
those coramandraents that he can, and which raay
be done. But Paul, to deceive the gentiles, in
serted the word all. This word was of great use
to him, for by it he preached a whole sermon, and
the whole of his text depended upon this word.
But what is most surprising is, to see at this very
day the Christians bringing forward this passage
as a great proof -against the Jews, that they are
under the curse, because they cannot observe all
the commandments of the law : at the very same
time the Christians confess that a Jew is bound to
observe Only those commandments which he may
observe lawfully ; and here is the proof. In the
English version, the word all is put in Italic letters,
to shew that the word all is not in the text. The
question will now be, if the word all is not in the
text, how carae they to take the liberty with the
law of God thus far ? Have they inserted the
word all to please Paul, and to give offence to
God? I maintain that the English version has
done wrong in inserting the word all; but won
derful it is, and a marvellous thing in our eyes, to
see, that even to-day they insist that it shall be so,
right or wrong. But what will they say in the
day of judgment, when they shall be called upon
to answer for this offence ? * Let them only take
notice what God said to Joshua, " this book of the
law shall not depart out of thy mouth ; but thou
shalt meditate therein day and night, that thou
mayest observe to do according to all that is
written therein ; for then shalt thou make thy way
prosperous, and then thou shalt have good success."

RESTORATION OF ISRAEL. 101
Joshua i. 8. " But his delight is in the law of the
Lord ; and in his law doth he meditate day and
night. Then he shall be like a tree planted by
the rivers of waters, &c. Psalm i. 2, 3. " Great
peace have they which love thy law ; and nothing
shall offend them." Psalm cxix. 165. " And God
said unto Balaam, Thou shalt not go with them :
thou shalt not curse the people ; for they are
blessed." Numbers xxii. 12.
* Conclusion. The blessed God blessed his
people Israel for ever, that is, in giving them his
blessed law, by which they will inherit ever
lasting life; and to every one of the gentiles
that comes to hide himseff under the wings of
that law.
The finishing of the Law. — " Happy art thou,
O Israel : who is like unto thee, O people saved
by the Lord, the shield of thy help, and who is the
sword of thy excellency! and thine eneraies shall
be fpund liars unto thee ; and thou shalt tread
upon their high places." Deut. xxxiii. 29.
* Question respecting the dispersion Pf Is
rael. — If Israel offended their God, and if they
were found guilty, why was their sentence of pun
ishment, to be scattered ? Why did npt their God
keep them at home in their own land, and punish
them as he had done in the time of Antiochus
Epiphanes ? Israel might have been in their own
land, and still have been subjected to one or an
other of the gentile nations. And they might
have been slaves in their own country, and have
pined away in their iniquity, and in the iniquity of
their fathers; and so it raight have been done
until this day. But we see that a horae punish-

102 RABBI J. CROOLL'S
ment Would not answer the pm-pose of God ; arid
hence we may plainly learn that some great thing
will proceed at last from this dispersion.
Perhaps some person will say. No such thing,
and that when Israel was scattered in their sin
they offended their God, and he became their
enemy. This kind of reasoning is not well
founded ; for, if God should have become the
enemy of Israel, he must have become the enemy
of all nations. But we find the Contrary : God
loves his world ; he is merciful to all his crea
tures ; and the dispersion of Israel is also mercy
and kindness ; and, as far as I am able to learn, I
consider that the dispersion of Israel is to answer
two purposes ; the one, to suffer for the sins of
their forefathers and for their own ; the other, to
Convert all the g'cntile world to the true worship
of the only God pf Israel ; and the' whole of this
matter shall be explained at large.
1. God created this world that he should be
worshipped by all his creatures, and that all of
them should acknowledge him only as a God, and
none else. But his greatest glory, due only to
him, was despised ; and, instead of paying adora
tion to God, they set up a stone, and a bone, a
wood, the sun, the moOn, the dead, thfe living ;
every thing they set up for gods. Thus the true
God was robbed of his glory, in his own worldj
and by his own creatures. But will this kind of
rebellion continue for ever ? No, by no means,
the time is fixed when it shall end. The world
was created by order, and' that every thing must
keep his order ; the great drawing of the law
teaches and shews to us, that every thing in this

RESTORATION OF ISRAEL. 103
world is to proceed regularly, and that every thing
has an appointed time.
When the world at large became rebellious in
the time of the confusion of languages, Abraham
was the only man that was found just in the sight
of God. On this account, he and his seed were
chosen to be the ministers of God, and at last to
bring back the ruined gentiles. It was also fore
told to Abraham that his seed, on this account,
must be scattered among all nations. All this
was told to Abraham ; but there was also the time
fixed when Israel should be made to know it.
When Israel made the molten calf, that was the
time to make it known, but the sentence is not
yet passed.
When the spies returned, and brought a bad
report, Joshua and Caleb informed the people that
the land was very good ; but their good report;
was disbelieved, and all the people gave ear to
falsehood, " and all the congregation lifted up
their voice, and cried ; and the people wept that
night." Numbers xiv. 1. The day when the spies
returned was the ninth day of the month Ab, or
August. The Lord said, the land is very good,
, according as it was reported by Joshua and Caleb ;
but still they would not believe the good report,
but they rather believed lies, and they wept for
nothing. But pronounce unto the congregation
fhat this night is recorded already, that it shall
remain for a weeping night in Israel, and that for
ages. * In this night was burnt the first and se
cond temple.
This bad report ofthe spies, in conjunction with
that of the molten calfj firiished the perfection of

104 RABBI J. CROOLL'S
the sentence. And here was passed the sentence,
that Israel should be scattered among all the
seventy nations ; but when it was to begin was
not told them. And that this sentence was
passed in the desert, is confirmed by two wit
nesses ; /the one, " Therefore he lifted up his
hand against them to overthrow them in the
desert; to overthrow their seed also among the
nations, and to scatter them in the lands." Psalm
cvi. 26, 27. "1 lifted up mine hand unto them
also in the wilderness, that 1 would scatter them
among the heathen, and disperse them through
the countries." Ezekiel xx. 23.
The coraraencement of the dispersion remained
a mystery unto the Lord until the time of Daniel.
Daniel the prophet was the man appointed for that
errand : he did what he was commanded in pro
nouncing the sentence of the general dispersion :
" Seventy weeks are determined upon thy people
and upon thy holy city;" *that is, 490 years shall
yet pass away before the beginning thereof, which
is from the destruction of the first temple until the
desolation of the second temple ; and then will be
the general dispersion.
2. We shall return again to observe the nature
of a worldly kingdom. A king that has a large
country, and all whose subjects are faithful, yet it
would be impossible for him to make every sub
ject for a rainister ; but the king will choose only
one set of men, and such men as he knows are
qualified for that office ; and to his ministers he
will give instruction, and whatever the king will
communicate to the public at large, he makes it
known unto his ministers, and then they publish

RESTORATION OF ISRAEL. 105
it to the public at large ; also all the secrets ofthe
king are only coramunicated to his ministers.
In the same manner the Lord did proceed. All
1:he nations were his subjects ; the whole of this
world was his empire ; he could not make all the
seventy nations ministers, but- out of all' he chose
only one family, and called him by the name of
his first-born son, Israel ; knowing that they only
are fit to be entrusted with his secrets. There
fore he said unto Israel, Come, follow me -in a
secret place, that is, the wilderness ; Israel fol
lowed him, and there he appeared to them, *
and spoke with them face to face, and there he
told him all his secrets ; he also charged them to
write down in a book some part of his secrets ;
* as for the rest, they must not be written in a
book, but only kept a secret in our hearts. This
was the written law, or the law of Moses ; but the
oral law was forbidden to be written down, and
was only to be delivered from raouth to mouth.
The Lord said unto them. Now I have entrusted
you with my oracles, from henceforth ye shall be
called my ministers, and so it is written, * " And
ye shall be unto me a kingdom of priests, and a
holy nation ; " and so they will remain for ever.
Exod. xix. 6.
3. * The Christians are pleased to say that they
are now the ministers ; but this is not true, for ,
the day will come when they shall be obliged to
confess, and cry out, " But ye shall be named the
priests of the Lord ; men shall call you the min
isters of our God." Isaiah Ixi. 6. Thus far, it is
proved that Israel only are the ministers of God,
but not the gentiles.

106 RABBI J. CROOLL'S
4. The misconduct of Israel. — By continually
provoking the Lord to anger, in worshipping the
false gods of the gentiles, they continued in their
errors until their measure became full, and then
they feU; the temple was burnt, the holy land was
laid waste, and they were carried away into cap
tivity, even into Babylon.
* Idolatry taken away from Israel.' — ^This is
a surprising thing ; for, from the tirae they en
tered Babylon until this very tirae, idolatry is an
abhorrence to Israel ; and from that time until
this day, Israel, has worshipped nothing else but
the true God : to this all the nations are witnesses.
But here we ask how, or by what means, did
idolatry cease from Israel ? Was it by accident,
or was it done by the hand of God ? It was cer
tainly not accidental, but was done by the hand of
God, for the time drew near for the general dis
persion of Israel, when they were to wander among
all nations : and, * if idolatry had not been taken
away from them, Israel would have been soon lost
among the nations : nay, even their very name
would have been extinct : therefore the Lord
blotted out from the heart of Israel the desire of
worshipping strange gods.
It is well known, that during the time of the
second temple Israel served only the God of their
forefathers : four hundred and ninety years were
givf n to Israel to prepare for their general dis
persion, * and all of them were the servants of the
true God at that time. The second temple was
destroyed, and Israel was scattered abroad, even
among all the nations. The Lord said. This is
the proper time for my people Israel * to begin

RESTORATION OF ISRAEL. 107
their ministry : and he said to them, Your fathers
have recompensed rae evil instead of good. I said
unto them. Thou shalt have no other gods before
me ; but they soon polluted my command ; they
made a molten calf, and worshipped it, and sacri
ficed thereunto, and said, These be thy gods, O
Israel. I then lifted up mine hand unto them,
that I would scatter their seed among the gentiles.
Now for the idolatry of your fathers, and your
own sins, *you shall go abroad and make an
atonement ; and the atonement shall be, that you
shall preach against idolatry among the nations.
I know you will suffer much, and you must suffer,
yea, even a great deal for my name's sake : but
never despair ; remember that I have passed my
holy word already, to make thee Lord over aU the
sons of Adam ; and in due time I will , fulfil my
Word. I also will never forget them that shall be
kind to you; but *all those families that shall
trouble you, they shall receive punishment.
Jews and gentiles believ^ that God Created the
heaven and the earth, and all that is in them ;
the Lord created mankind that they should be
happy, but the sons of Adam turned aside. What
was to be done ? they must all return, but there
must be some means devised how to bring them
all back. Here God acted like a wise husband
man, who, having * one bushel of fine wheat, will
not keep it concealed; for so it never will in
crease : but he will scatter it abroad, and by so
doing he expects a good harvest, And the only
seed which was to be scattered was Israel ; for
they are the ministers, they must preach, but no
others ; as it is written : * This people have I

108 RABBI J. CROOLL'S
formed for myself; they shall shew forth my^
praiscj but not the gentiles. Isaiah xliii. 21. And
again, " O give thanks unto the Lord ; call upon
his name ; raake known his deeds among the
nations." Psalm ciii. 1. " Declare his glory
among the heathen, his wonders among all na
tions." Psalm xciii. 3. Thus far it is proved, that
Israel was scattered, first, to suffer, and secondly,
to preach to all nations. We ought also to con
sider that, if Israel were not scattered abroad, and
only punished at horae in their own land ; in the
day of judgment, it would be a fine excuse for
many of the nations, when the Lord should say.
Why have ye despised my honour ? I am the
only true God, and ye made to yourselves strange
gods : their answer would be a very good one ;
they would say, Lord, we never had any true
instruction. Then he would say. Why did not
you go and learn of ray people Israel ? They
would say. Lord, we never heard of Israel ; we
know not their land, neither the people. By this
means, many nations that are afar off from the
holy land would escape-^uniShment. * But now
no excuse can be made ; Israel, the ministers of
God, are sown almost in every nation.
5. When Israel was scattered abroad, the na
tions observed that this people differed from all
nations in laws and cereraonies ; and one of the
nations said to a Jew, Corae and take my daughter
for a wife : he said, I am forbidden by niy law :
then he said. Come and eat with me : he answered
and said. My law has forbidden me to eat with
you. The gentile said^ Give me information in
your law. The Jew began to expound to hini

RESTORATION OF ISRAEL. 109
the law ; and thus the gentiles, in process of time,
obtained a considerable knowledge in the Jewish
scriptures. Then the gentiles began to explain
those scriptures in a different way ; and, because
Israel would give no ear to their improper expla
nation, they began to butcher thera ; killing and
murdering men, women, and children ; and the
property of Israel they divided among themselves.
But Israel did not cease to preach, still knowing
their duty ; they preached not only in one country,
*but every where they preached wonderful ser
mons, and that in every corner of the world.
Now this fact, which I have here stated., is
acknowledged by all nations ; and in one corner,
and in one city, Israel preached a sermon, and his
text was. That it was better to die courageously
for the law, 8^c. and, as he said, so it was done.
Fifteen hundred of thera *took knives and stabbed
their wives and children ; afterwards, the men set
fire to the place wherein they were, and all of
them became a burning sacrifice to the law of their
God. Such surprising sermons Israel preached
in alraost every country. But none of the gen
tiles, yea, not one nation laid it to heart, saying,
"miat can be the raeaning of this people, preaching
such shocking sermons ? * They raust have a good
reason for so doing ; and the gentiles, wiU be un
done some day or another ; but this kind of
meditation never was thought of.
6. The gentiles will acknowledge that which I
have here mentioned to be true ; but all this
Israel suffered for their sins^ and their sermons
are nothing, because we see that all their preach
ing had no effect ; and we until this day have

110 RABBI J. CROOLL'S
seen no harvest, not even so much as a beginning ;
and we have not seen even yet that Israel should
be the lord over all nations ; but on the contrary,
we know the gentiles are the lords, and Israel are
their servants. But remember this, that as long
as the bushel of wheat is in being the time is not
passed. It is well known that the bushel of wheat
was cut doAvn in sundry times, yet no sooner was
it cut before it grew up again. This must be a
clear proof that at last there will be a harvest ;
and at the same time he who will be the gatherer
of the harvest will certainly be also the Lord over
the whole harvest ; and in spite of all nations
they will gain their point at last ; and all those
nations Who despised the ministers of God, shall
be glad at last to beg, and to say, " O let me go
with you, for We have heard that the Lord is with
you." Zech. viii. 23.
Although we have proved by Holy Scripture
that Israel are the ministers of God, and that he
only, who is appointed to minist;er has a right to
¦preach ; yet, in spite of the word of God, the
Christians will have it that they are the ministers
now, and that they are to preach to Israel ; and
now they are to make the harvest, and to bring
back the outcast of Israel to the knowledge of
the new law. We know that there is only one
holy God, one holy nation, one holy law, one
holy land, one holy city : this was engrayed on
the tables of the great drawing of the law, before
the foundation of the world, and so it must remain
for ever : and so we find it recorded ; " For I am
the Lord, I change not." Malachi iii. 6. Now, if
God is not changeable, then it will follow that

RESTORATION OF ISRAEL. UI
every thing must remain as it was ordained from
the beginning ; but, as concerning the new draw
ing, or the new law, not a word is mentioned
about it in the great drawing of the law. * The
Christians boast very much about this new law ;
and here we shall ask. If their new law permits
them to make free with the blood of innocent
people ? They cannot say that they are at liberty
to do so ; they will say we are commanded not to
murder. Now the question will be, how or by
what means will they repay the blood of Israel,
which they have so gladly and wiffully shed?
They must be found guilty even by their own
law ; and even their own law is not able to save
them after they have broken their own law, and
profaned the word of God, and stained their hands
with innocent blood ; yet they will say they are
chosen to be the ministers of God? And is it
possible, that " a true God would choose men
of this kind ? The Lord said, " Be ye holy, for I
am holy."
8. * Perhaps they will say, This was done by
our forefathers ; but, as for us, we were never
guilty of shedding the blood of Israel. This is
true, but there is a way of killing people without
a sword, that is, by continually publishing, and,
in it, describing the abominable character of
people, that all their actions are enormous ; and
painting them in such colours as are not fit to be
ascribed to man : and this publishing is not only
once but from age to age, even until this very
day. It raust be acknowledged by all nations
that all this was done, and is done until this very
day, to innocent Israel ; and this kind of ill-usage

112 RABBI J. CROOLL'S
may be looked upon as killing them by inches,
and worse than killing them at once. What a
crime is this ; to take advantage of a poor defence
less people, and innocent in every case. Is this
conduct becoming people that will say they are
sanctified ? Whether the offences of the fathers,
or those of the sons are greater, I will not deter
mine ; but there is one above who will do justice
in due time.
*The title of Israel. — That for their sake
heaven and earth, sun, moon, and stars are created,
and, if there is *no Israel, no world. "Thus saith
the Lord, If my covenant be not kept day and night,
the ordinances of heaven and earth I would not
have placed." Jer. xxxiii. 25. " Thus saith the
Lord, which giveth the sun for a light by day, and
the ordinances of the moon and of the stars for a
light by night, which divideth the sea when the
waves thereof roar ; the Lord of Hosts is his
narae : If those ordinances depart frora before me,
saith the Lord, then the seed of Israel also shall
cease from being a nation before me for ever.
Thus saith the Lord ; if heaven above can be
measured, and the foundations of the earth
searched out beneath, I will also cast off all the
seed of Israel for all that they have done, saith
the Lord." Jer. xxxi. 35 — 37.
Here we notice * that Israel, who observes the
covenant of God, is the upholder of this world ;
for, if the law and its commandments are not kept,
there is no world. Israel is called the sun,
* Rachel is called the moon, the twelve tribes
are called the stars ; and, if the fathers are stars,
of course the children also must be stars ; for so

RESTORATION OF ISRAEL. H3
it was shewn to Joseph in his dream. Genesis
xxxvii. 9. and so they are called : " And it cast
down some of the host, and the stars to the
ground, and stamped upon thera ; and by him
the daily sacrifice was taken away." Daniel viii.
10. And because all things were created for
their sake, therefore they had also the power to
comraand every thing in heaven and on earth, and
were obeyed. * Moses divided the sea. Joshua said
to the sun and moon, stand still. Exodus xiv. 21.
X. 12. Elijah commanded fire to come dowri
from heaven. Elisha raised the dead. 2 Kings i.
12. iv. 34, 35. " Thy sun shall no more go down,
neither shall thy moon withdraw itself. As the
new heavens and the new earth, which I will
make, shall remain before me, saith the Lord, so
shall your seed and your name remain." Isaiah
Ix. 20. Ixvi. 22. "They fought from heaven ; the
stars in their courses fought against Sisera."
Judges V. 20. But still more may be said
in behalf of Israel, for their title is above the
angels : * though the angels are spirits, yet they
are not called the sons of God : but to Israel it
is said. Ye are the children of God.
Again, * we do not find that Israel rainistered
unto the angels, but the angels ministered unto
Israel, as it is written : "The angel of God which
went before the camp of Israel; removed and went
behind them," Exodus xiv. 19. " And, as he lay
and slept under a juniper tree, behold, then an
angel touched him, and said unto him, Arise and
eat : and » the angeV of the Lord came a second
time." 1 Kings xix> 5, 7. " For he shall give his
VOL. IX. I

114 RABBI J. CROOLL'S
angels charge over thee, to keep thee in all thy
ways." Psalm xci. 11.
But, when Israel lies in the dust, all the
heavenly bodies are in mourning, and the mourn
ing is proclaimed among all the heavenly hosts :
for so it is written : " It is a day of trouble, and of
treading down, &c. In that day the Lord God of
Hosts shall call to weeping and to mourning, &c.
Behold, *the Erellim, or angels, have cried
without," i. e. because Israel is without their land ;
" the angels of peace shall weep bitterly." But
when Israel shall rise from the dust they will
all shout for joy, as it is written : " Sing, O ye
heavens for the Lord hath done it ; shout ye
lower parts of the earth : break forth into singing,
ye mountains, O forests, and every tree therein ;
for the Lord hath redeemed Jacob." Isaiah xxii.
5, 12. xxxiii. 7. xliv. 23.
10. *The title of the gentiles. — ^They are
called rivers and seas. " Wo to the multitude of
many nations, which make a noise like the noise
of seas ; and the rushing of nations, that make a
rushing of mighty waters. The nations shall rush
like the rushing of many waters." Isaiah xvii. 12,
13. " And the nations shall be as the burning of
lime ; as thorns cut up, shall they be burned in
the fire." Isaiah xxxiii. 12. * " All nations before
hira are as nothing ; and they are counted to
him less than nothing and vanity." Isaiah xl. 17.
And the house of Jacob shall be a fire, and the
house of Joseph a flame, and the house of Esau
for stubble, and they shall kindle in them, and
devour them ; and there shall not be any re-

RESTORATION OF ISRAEL. 115
maining of the house of Esau ; for the Lord hath
spoken it." Obad. 1 8.
*The last fortune of the Gentiles. — All
of them will acknowledge that all the evil pro
nounced against Israel, by Moses and the prophets,
came to pass ; * and will they not acknowledge
also, that the evil which has been pronounced
against the gentiles must come to pass ?
* It is now 1774 years since the second temple
was burned, and since that time Israel has passed
through fire and water, sword and famine ; driven
from one country to the other ; and they are
brought down almost equal to the dust. * King
David, when he saw this long captivity, and the
trouble of Israel, cried out, " Yea, for thy sake
are we killed all the day long ; we are counted as
sheep for the slaughter. Awake, why sleppest
thou, O Lord ? arise, cast us not off for ever.
Wherefore hidest thou thy face, and forgettest
our affliction and oppresion ? For our soul is
bowed down to the dust ; our belly cleaveth unto
the earth. Arise for our help, and redeem us for
thy mercies' sake." Psalm xliv. 22 — 26. Here we
observe, that, when Israel shall be bowed down
to the dust, then will his salvation come ; and
that Israel is to suffer first is also recorded :
* " Tribulation and anguish upon every soul that
doeth evil, of the Jew first, and also of the other
nations." Rom. ii. 9. Let every one consider
this, and they will find, that all those troubles
that Israel has afready gone through, the gentiles
will also have to pass through.
It is astonishing that they will not consider
that their time is yet to come. * Do they imagine
I 2

116 RABBI J. CROOLL'S
that the Messiah will forgive them all . the evil
they have done from age to age to Israel?
* the blood of Israel, which was shed like water,
cries, and will never be silent. * And here their
own apostle declares, that tribulation and anguish
shall also Come upon the gentiles for doing evil ;
which is also foretold by Moses : " Rejoice, O ye
nations, with his people : for he will avenge the
blood of his servants, and will iiender vengeance
to his adversaries, and will be merciful unto his
land and to his people." Deut. xxxii. 43. The
beginning of this verse should be remarked.
Rejoice, O ye nations, with his people : * it is not
said. Rejoice, O all ye nations, but only nations ;
this is to shew that only some particular nations
are meant here, that is only such nations as never
troubled Israel ; and each raan or woman of the
gentiles that were kind to Israel in the time of
their dispersion, all these shah rejoice with Israel,
but no other.
12. * Whoever shall be the Messiah, he will be
no friend to the gentiles ; for so it is written :
" Why do the heathen rage, and the people
imagine a vain thing ? The kings of the earth
shall set themselves, and the rulers take counsel
together, against the Lord and against his an-
nointed, &c. Ask of me, and I shall give thee the
heathen for thine inheritance, and the uttermost
parts of the earth for thy possession. Thou shalt
break them with a rod of iron : thou shalt dash them
in pieces like a potter's vessel." Psalm ii. 1, 2, 8, 9.
By this prophecy, we may learn that, when the
Messiah shall come, all nations will fight against
him, and that he will subdue, all of them ; and

RESTORATION^ OF ISRAEL. 117
therefore he will be called * the conqueror of the
world. This is also confirmed by the gospel:
" That we should be saved from our eneraies,
and from the hand of all that hate us ; that he
would grant unto us, that we being delivered
out of the hand of our enemies, &c. And on this
account he hath raised up a horn of salvation for
us in the house of his servant David." Luke i. 71,
74,69. From all these things it may be learned
that the Messiah is to come on account of Israel ;
to deUver thera from the hand^ of their enemies,
but to be of no benefit to the gentiles : * and this
is also confirmed by the translators of the English
Bible. See the title of Ezekiel xxxvi : ' The land
pf Israel is comforted bythe heathen's destruction,
and God's blessing of Israel.'
13. * Question. — ^What shall the Messiah do
for the gentiles ? Shajl he gather them ? they are
not dispersed. Shall he give them kings? they
have kings. Shall he give them lands ? they
have lands. Shall he give them nobles ? they
have nobles. Shall he give them riches ? they have
riches. ShaU he give them glory ? they have
glory. But Israel has lost all these things, and
therefore they have need of the Messiah.
* The punishment of all those nations that
shall meddle with israel, foretold  by
Moses. — " Happy art thou, O Israel : who is like
unto thee, O people, saved by the Lord; the shield
of thy help, and the sword of thy exceUency ? and
thine enemies shall be found liars unto thee, and
thou shalt tread upon their high places." Deut.
xxxiii. 29.— By David. — " Pour out thy wrath
upon the heathen that Jiave not known thee. For

118 RABBI J. CROOLL'S
they have devoured Jacob, and laid waste his
dweUing-place." Psalra Ixxix. 6. — ^The very same
in Jeremiah x. 25. — By Isaiah. — " For the in
dignation of the Lord is upon all nations. And I
will feed them that oppress thee with their own
flesh ; and they shall be drunken with their own
blood, as with sweet wine. Behold, all they that
were incensed against thee shall be ashamed and
confounded : they shall be as nothing ; and they
that strive with thee shall perish. Thou shalt
seek them, and shalt not find them, even them
that contended with thee : they that war against
thee shall be as nothing." xxxiv. 2. xlix. 26. xii.
11, 12. — By Jeremiah. — " Israel is holy unto the
Lord, and the first fruits of his increase : all that
devour him shall offend ; evil shaU come upon
them, saith the Lord. Therefore all they that
devour, they shall be devoured; and all thine
adversaries, every one of them, shaU go into cap
tivity ; and they that spoil thee shall be a spoil,
and all that prey upon thee Will I give for a prey.
Fear thou not, O Jacob, my servant, saith the
Lord, for I am with thee ; for I wiU make a full
end of all the nations whither I have driven thee ;
but I will not make a full end of thee, but correct
thee in measure ; yet will I not leave thee wholly
unpunished, ii. 3. xxx. 16. xlvi. 28.— By Joel. —
" For, behold, in those days, and in that time,
when I shall bring again the captivity of Judah
and Jerusalem, I wUl also gather all nations, and
wiU bring them down into the valley of Jehosha-
phat, and will plead with them there for my people
and for my heritage Israel, whom they have scat
tered among the nations, and parted my land.

RESTORATION OF ISRAEL 119
iii. 1, 2. — By Zechariah. — Vot he that toucheth
you toucheth the apple of his eye. Behold, I will
make Jerusalem a cup of trembling unto all na
tions round about." ii. 8. xii. 2. — By Micah. —
" Arise and thresh, O daughter of Zion : for I
will make thine horn iron, and I will make thine
hoofs brass ; and thou shalt beat in pieces many
nations." iv. 12. — By Zephaniah. — " Therefore
wait ye upon me, saith the Lord, until the day that
I rise up to the prey : for my determination is to
gather the nations, that I may assemble the king
doms, to pour upon them mine indignation, even
all my fierce anger for all the earth shall be de
voured with the fire of my jealousy." iii. 8. — ¦
* By Ezekiel. In the xxxii. chapter, frora the
17th to the 32d verse, all nations are mentioned,
and also the end of them. The prophet took
notice,, in the beginning of this chapter, of Pha
raoh, king of Egypt, and declared unto hira that
he should fall into the hands of Babylon, But in
the 17th verse he makes no more mention of
Pliaraoh, or of the king of Egypt, but, in ver. 18,
says thus, " Son of man, wait for the multitude of
Egypt," &c. This prophecy should be understood
well: in the first part he calls him Pharaoh king
of Egypt, for so he was in the time of Babylon.
The second part will shew that there should come
a time when the name of Pharaoh would be no
more, and Egypt should become a province to
some other power. In the end of this chapter
the prophet calls him again Pharaoh, but calls him
no raore a king. Here we observe, first, Pharaoh
king of Egypt ; secondly, the multitude of Egypt;
thirdly, only Pharaoh. It is already mentioned,

120 / RABBI J. CROOLL'S
that in the last sixteen verses is determined the
fate of aU nations, which shall come to pass in
the latter days : considering this event, the pro
phet calls upon Pharaoh, who was cotemporary
with Nebuchadnezzar; saying, Pharaoh, arise from
thy grave ; thou thoughtest thy fall was great ; be
now coraforted ; see this day the fall of Egypt, and
then wilt thou say, that thy trouble was nothing
to be equalled with the present state of Egypt.
14. * Just a little before the restoration of Is
rael, sorae of the European powers will declare
war against Turkey ; they will prosper, and take
Constantinople ; the Turks will fly to Egypt ; the
Europeans will follow thera even into Egypt;
there all the Turks will asserable to give battle ;
the contest will be dreadful, the Europeans will
gain the victory ; but those that will be slain on
both sides will be innuraerable. Frora thence the
Europeans will march into the Holy Land, which
they will also take without opposition. The great
success of the Europeans in Africa and Asia, wiU
make a great noise in all parts of Asia. The na
tions in the east of Asia, will assemble like one
man, as well as the nations in the north ; and both
armies will appoint Gog to be the head and leader
of thera all. They will all be of the Mahometan
religion, and one motive of their coming will be
to relieve their brethren the Turks ; the second
motive, the fear of the European powers, lest they
should subdue all Asia ; their march is described
ill Ezekiel xxxviii. The march of Gog and his
army wiU spread abroad, and the report of it will
come to the ears of the Europeans. Of this march
the prophet Daniel also took notice, as it is writ-

RESTORATION OF ISRAEL. 121
ten : " But tidings out of the east and out of the
north shall trouble him ; " that is meant the head
of the Europeans : " therefore he shall go forth
with great fury to destroy, and utterly to make
away many ; " that is, he shall go forth to fight
Gog and his army. " And he shall plant the ta
bernacles of his palaces between the se^s in the
glorious holy mountain ; yet he shall come to his
end, and none shall help him." Dan. xi. 44, 45.
Further we remark, that in the above sixteen
verses it is mentioned that some of those nations
shall be * circumcised, and some uncircumcised,
and those nations of circumcision we know are all
Mahometans. And this battle must be considered
as the battle of the whole world, i. e. of the end of
the four empires.
It is said by the prophet Zechariah, that " Je
rusalem shall be a cup of trembling to all na
tions;" ch. xii. 2. which means this battle of Gog:
and so in Zephaniah, that " the Lord will gather
all nations before Jerusalera ;" ch. iii. 8.
The same is described in Isaiah : " Come near,
ye nations, to hear ; and hearken, ye people : let the
earth hear, and all that is therein ; the world, and
all things that come forth of it. For the indigna
tion of the Lord is upon all nations, and his fury
upon all their arraies : he hath utterly destroyed
them, he hath delivered them to the slaughter,"
&c. xxxiv. 1, 2. And all these prophets meant
the battle of Gog.
At that very time the ten tribes will be brought
home by their leader, who will be called * the
Messiah, Son of Joseph, and this is foretold by the
prophet Hosea : " Then shall the children of Judah,

122 RABBI J. CROOLL'S
and the children pf Israel be gathered together,
and appoint themselves one head ; and they shall
come up out of the land : for great shall be the
day of Israel." ch. i. 11, The reason why Judah
is mentioned among the ten tribes, is, that a great
part of Judah went into captivity with them, as it
is written: Sennacherib, king of Assyria, came up
against all the defenced cities of Judah, and took
them." Isaiah xxxvi. 1 .
15. * We read in Joshua, " And it came to pass,
as they fled frora before Israel, and were in the
going down to Bethhoron, that the Lord cast down
great stones from heaven upon them unto Azekah,
and they died : there were more which died with
hailstones, than they whom the children of Israel
slew with the sword." x. 1 1 . The same, and a great
deal more, will be seen relating to the * battle of
Gog : " And I will call for a sword against him ;
Avith pestilence and with blood ; and I will rain
upon him and upon his bands, and upon the many
nations that are with him, an ovei'flowing rain,
and great hailstones, fire, and brimstone." Ezekiel
xxxviii. 21, 22. This battle will be knoAvn through
out the world, for there will be seen wonders in
heaven and on earth : * " And I will shew wonders
in the heavens and in the earth, blood, and fire, and
pillars of smoke." Joel ii. 30. If all the matters
mentioned from page 38 to this place were taken
into consideration, it might be asked, where is * the
boasting of the gentiles ? For all these prophecies
against all nations must come to pass ; and, if God
is true, his word also must be true, and as he never
changes, even so his word can never change. After
that battle, immediately will commence the

RESTORATION OF ISRAEL. 123
16. * RESTORATION of Judah and Benjamin
from all the four quarters of the world. We have
already given an account why Israel was scattered,
and that the main object was, to establish the true
worship among the gentiles, that they should have
no excuse in the day of judgment : but the pro
phet foretold * that the gentiles would pay no at
tention to what Israel should tell them, but all of
them would remain as they had been before. " For
all nations will walk every one in the name of his
God, and we will walk in the name of our God
for ever and ever." Micah iv. 5. From this passage
we may learn, that the different forms of worship
used by the gentiles are to be put away ; and next
we clearly see, that the only true worshippers in
this World will be Israel ; and observe the term,
" And We will walk in the name of our God for ever
and ever. He who will, may see * that the Worship
of Israel is not to be put aAvay, but to endure for
ever and ever. The gentiles know this passage ;
they can read it, they understand it, they know this
is the word of God ; and yet they will not be
lieve it !
* But let us see what another says : " The
gentiles shall come unto thee from the ends of the
earth, and shall say. Surely, our fathers have in
herited lies, vanity, and things wherein there is no
profit. Shall a man make gods unto himself,
and they are no gods ? Therefore, behold, I will
this once cause them to know, I wiU cause them
to know mine hand and my might ; and they shall
know that my name is The Lord." Jer. xvi. 19 — 21 .
From this prophecy we learn, that at last the gen
tiles shall be * forced to acknowledge their own

124 RABBI J. CROOLL'S
guilt, and aU of them wiU lay the charge to .their
forefathers ; but that will be no excuse for them,
for the words of the Lord are termed thus : Until
now they would not know me, but now / shall
cause them to know my hand andmy might ; hand
and might are well known to mean punishment ;
and then they shall know my name. Further, we
observe, that the prophet doth not say that the
gentiles shall corae because they are called, but
they shall eorae of their own accord ; but we ask,
what will be the cause of their coming ? ' the answer.
follows. 17. A promise is given to Israel, that when they
shall be restored, and their restoration known
throughout the world, signs and wonders will be
seen in heaven and earth ; as it is written, " Ac
cording to the days of thy coming out of the land
of Egypt, will I shew unto him marvellous things."
Micah vii. 15. In the time of Moses there was
* no need to shew miracles, except in Egypt ; be
cause all Israel was there ; but by the restoration
* miracles will be shewn in the whole world. The
beginning of it is foretold by Isaiah ; " AU ye in
habitants of the world, and dwellers on the earth,
see ye, when he lifteth up an ensign on the raoun
tains ; and when he bloweth the trumpet, ye shall
hear, xviii. 3. It is well known when Israel was,
in Egypt, they could not be all in one place, but
were * scattered throughout the whole land ; yet,
by the coming out of Egypt, we find all Israel,
men, women, and children, in Rameses ; for so it
is written, " And the children of Israel journeyed
from Rameses." Exodus xii. 37. It is also known
that Pharoah would not let Israel depart until the

RESTORATION OF ISRAEL. 125-
last plague ; but, when the first-born began to die,
Israel was driven out of the land : and all was done
in one night, and the next morning we find all
Israel in one place : but this was the hand of the
Lord, who * brought them all together at one
time ; and so it will be at the restoration, as it is
written : " If any of thine be driven out unto the
outmost part of heaven, frora thence will the Lord
thy God gather thee, and frora thence will he fetch
thee." Deut. xxx. 4. And how they will raarch * is
described by the prophet : " Who are these that
fly as a cloud, and as the doves to their windows ?"
Isaiah Ix. 8.
When Israel came forth out of Egypt, they had
no time to provide necessaries, because they were
driven out ; yet they were in want of nothing ;
foi* they had bread from heaven, flesh out of -the
air, and drink from the rock : even so it will be at
the restoration. " They shall feed in the ways,
and their pastures shall be in all high places. They
shall not hunger nor thirst, neither shall the heat
nor sun smite them : for he that hath mercy on
them shall lead thera, even by the springs of
water shall he guide them. 1 will open rivers in
high places, and fountains in the midst ofthe val
lies : I will make the wildej-ness a pool of water,
and the dry land springs of water. I will plant in
the wilderness the cedar, the shittah tree, and the
myrtle, and the oil tree ; I will set in the desert the
fir tree, and the pine, and the box tree together."
Isaiah xlix. 9, 10. xii. 18, 19. In those days dark
ness wiU be over the whole worl(J, but Israel shall
have light, for it is Written : " For, behold, the
darkness shall cover the earth, and gross darkriess

126 RABBI J, CROOLL'S
the kingdoms : but the Lord shall shine upon thee.
and his glory shall be seen upon thee." Isaiah Ix. 2.
When Moses came down from mount Sinai, the
glory of God shone upon his face, so that even
Aaron, his own brother, was afraid to come near
him : . " And when Aaron, and all the children of
Israel saw Moses, behold, the skin of his face shone ;
and they were afraid to come nigh liim." Exodus
xxxiv. 30. Even so it will be in the restoration ;
the glory of the Lord will shine upon the face of
* every true son of Abraham, in such a manner,
that the gentiles will be * afraid to come near him ;
as mentioned above.
In those days also great troubles will be in the
whole World; and great pestilence, so that few
people will remain ; * as it is written in Isaiah
xxiv. * " And it shall come to pass that in the whole
earth, saith the Lord, two parts therein shall be
cut off and die." Zech. xiii. 8. Next, the words of
the prophet will be fulfilled : * " The breaker is
come up before them, they have broken up and
have passed through the gate, and their king (the
Messiah) shall pass before them, and the Lord on
the head of them." ' Micah ii. 13.
When the nations shall see the glory of Israel,
that the Messiah walks on before therii, and the
glory of God on the head of them ; then they will
cry out, * " Who hath believed our report, and
' The word Breaker is in the original Peretz, which was the
name ofthe son of Judah, and here it means the Messiah; and
the prophet calls him the Breaker, which this name signifies; and
it is a proper name for the Messiah, for he will br^ak down all the
kingdoms of this world. King David also says the sarae :
" Thoti shalt break them with a rod of iron." Psalm ii. 9.

RESTORATION OF ISRAEL. 127
to whom is the arm of the Lord revealed ? " Now
we see, this is the people of God. And then will
be fulfilled the prophecy ; " And their seed shall
be known among the gentiles, and their offspring
among the nations : all that see them shall ac
knowledge them, that they are the seed which the
Lord hath blessed." Isaiah Iiii. 1. Ixi. 9. At the
same time, also, will be fulfilled the prophecy of
Zechariah : " Ten men shall take hold out of all
languages of the nations, even shall take hold of
the skirt of him that is a Jew, saying. We will go
with you ; for we have heard that God is with you."
viu. 23. So it was in the time of Moses, that great
numbers of Egyptians forsook their own land, and
followed Israel. *' The nations shall see and be
confounded at all their might : they shall lay their
hand upon tbeir mouth, their ears shall be deaf;
they shall lick the dust Uke a serpent ; they shall
move out of their holes like worms of the earth ;
they shall be afraid of the Lord our God, and shall
fear because of thee." Micah vii. 16, 17.
Those nations that shall be near the land of
Israel, wiU pick up every Jew they shall be able
to find ; and bring him for a present unto the
Lord : " Thus saith the Lord God, Behold, I will
lift up mine hand to the gentiles, and set up ray
standard to the nations ; and they shall bring thy
sons in their arms, and thy daughters shall be
carried upon their shoulders. And they shall
bring * aU your brethren for an offering unto the
Lord out of aU nations, upon horses, and in cha
riots, and in litters, and upon mules," &c. Isaiah
xl. 22, Ixvi. 20. Those nations afar Off shall bring
them i n ships, for so it is written : " Surely the

128 RABBI J. CROOLL'S
isles shall wait for me, and the ships of Tarshish
first, to bring thy sons frora afar, their silver and
their gold with them, unto the narae of the Lord
thy God, arid to the Holy One of Israel, because
he hath glorified thee." Isaiah vi. 9. In this
manner will happen the salvation of Israel, and
from thence Israel shall be saved for ever ; they
shall no more be asharaed ; as it is written : " But
Israel shall be saved in the Lord with an ever
lasting salvation ; ye shall not be asharaed nor
confounded world without end. Isaiah xiv. 17.
* Next to this, all nations will come and ac
knowledge the Messiah to be their Lord and
King, as it is written: " And in that day there
shall be a root of Jesse, which shall stand for an
ensign of the nations ; to him shall the gentiles
seek : and his rest shall be glorious," Isaiah xi. 10 :
And all those nations that shall remain in the
world, from thence and further, shall be the ser
vants of Israel, as it is written : " Thus saith the
Lord, the Redeemer of Israel, and his Holy One,
to him whom man despiseth, to him whora the
nations abhor, to a servant of rulers. Kings shall
see and arise, princes also shall worship, because
of the Lord that is faithful, and the Holy One of
Israel, and he shall choose thee. And kings^haJl
be thy nursing fathers, and their queens thy
nursing mothers : they shall bow down to thee
with their faces towards the earth, and lick up the
dust of thy feet ; and thou shalt know that I am the
Lord : for they shall not be ashamed that wait for
me." Isaiah xlix. 7, 23. Also, any nation that shall
say, I will not be subject to Israel, I will not be his
servant, shall perish, as it is written : " For the na-

RESTORATION OF ISRAEL. 129
tion and kingdora that will not serve thee shall
perish : yea, those nations shall be utterly wasted.
The sons also of those that afflicted thee shall come
bending unto thee ; and all they that despised
thee shall bow themselves dowri at the soles of
thy feet ; and they shall call thee, The city of the
Lord, the Zion of the Holy One of Israel." Isaiah
Ix. 12, 14.
The building of the temple and city. — After
this, the temple shall be rebuilt, as it is described
in Ezekiel. Also Jerusalem shall be built, as it is
written : " Behold I will lay thy stones with fair
colours, and thy foundation with sapphires ; and I
will make thy windows of agates, and thy gates
of carbuncles, and all thy borders of pleasant
stones." Isaiah liv. 11, 12.
* The Life of Israel will be as long as the
DAYS OF Adam. — " There shall be no more thence
an infant of days, nor an old man that hath not
filled his days ; for the child shall die a hundred
years old : for as * the days of the tree of life are
the days of ray people ; and raine elect shall long
enjoy the works of their hands. And it shall corae
to pass, that before they call I will answer ; and
while they are yet speaking I will hear." Isaiah
Ixv. 20, 22, 24. ,
* The unity of God established. — This will
be called the New World, or the world of the
Messiah. At that tirae the Lord will be established
throughout the whole world, and it will be known
that he is the only God in heaven, above the
heavens, in the earth, and beneath the earth ; on
the East, West, North, and South : and that will
be the time when the Lord shall be king over the
VOL. IX. k

130 RABBI J. CROOLL'S
whole earth ; but not until that time. — In Exodus
XV. we observe, Moses and all Israel sang one
song when they passed through the Red Sea; and
every one of Israel raade use of every word, and
one did not differ from the others even in one
sino^le word : and it is a part of the law, therefore
it must be acknowledged that the Lord poured
out his Holy Spirit upon every one in Israel. But
we see one surprising thing in this song ; " The
Lord shall reign for ever and ever." The question
is here, Why did Moses say, The Lord shall
reign? why not the Lord reigned? whereby it
would be understood that they praised the Lord,
who was, and is, and shall be for evermore. But
from the text we learn only, that in Si future time
the Lord will be Lord, but not before he shall
reign. — One instance more we find : " The Lord
shall be king over all the earth." Zee. xiv. 9. By
this passage we may learn that God shall be king
in future, but not until then. — Both of these
quotations are the words of God, and therefore
they must be true; and it must be considered
that at the ptesent time the Lord is not king over
the whole earth : * because he is not worshipped
as the only God through heaven and earth, and
the glory which is due to him alone man has given
to a bone, and to a stone ; to the wind, the fire,
the water, animals, the sun, the raoon, and to dead
men ; every one of these is mentioned here as
being worshipped as a god, and now is the same.
— ^We find it recorded that several men said, I am
a god, but none of them died a good death. King
Pharaoh was the first that said he was a god ; his
punishment was to be drowned in the Red Sea. 

RESTORATION OF ISRAEL. 131
* Joash, king of Judah, was the second that made
hiraself a god ; he also received his punishment,
and he was slain upon his bed, and by his own
servants. — ^Sennacherib was the third that made
himself a god ; he was slain by his own sons. —
* Hiram, of Tyrus, was the fourth ; he also was
slain by the hand of Nebuchadnezzar.-^Nebu-
chadnezzar was the fifth that made himself a god;
he also received his punishment; for he Was
driven from men, to dwell with the beasts of the
field ; and this kind of punishment was worse than
death itself. And in the same manner * every
man that said he was a god never died a natural
death : all these demi-gods were slain : but those
punishments inflicted on them were only a pun
ishment on their bodies ; but the punishraent of
their souls is laid up in store for the day of judg
ment ; for that will be the day for the end of all
the false gods, and so they all will end with them
together. When Balaam the prophet saw that in future
times men would say they were gods, he cried
out ; "God is not a man." Num. xxiii. 19. Butjf
he still will say, Man is a god, teU him he is a liar.
David also speaks against them, * " They that
make them shall be like unto them ; so also shall
be every one that trusteth in them." Psalm cxv.
8. " They are vanity, and the work of errors ; iri
the time of their visitation they shall perish."
Jer. X. 15. " I, even I, am he that comforteth you ;
who art thoii that thou shouldest be afraid of raan
that shall die, arid of the sort of man that shall be
made as grass ?" Isa. li. 12. "Cease ye from irian,
(that is, to say he is a go^,) whose breath is in
K 2

132 RABBI J. CROOLL'S
his nostrils ; for wherein is he to be accounted
off Isa. ii. 22 ; which is to say, that man is
mortal. " And the idols he shall utterly abolish."
Isaiah xi. 8. And in that day will be fulfilled,
" And the Lord alone shall be exalted in that day,"
ver. 17 ; which is to say, that at that time all the
earth shall know that there never was another god,
but only the God of Israel. — ^We also learn from
the words of the apostle Paul, " When all things
shall be subdued unto hira, then shall the Son also
himself be subject unto him that put all things
under him ; that God may be all in all." 1 Cor.
XV. 28. The question here is, * what does Paul
mean by this sentence. All in all ? why did he
not explain it ? What can now be learned from
it ? Is it as rauch as to say, that only God, the God
of Israel, will be then known, that he is the only
God, and that is all in all ; and that aU other gods
will corae to nothing, but God will remain for
ever ? And this sense only can be the construction
of it ; for he says, that Christ shall be subject,
and shall deliver up the kingdora to God, and
then God will be all in all : and indeed this is true,
for he shall deliver up the kingdom to God, but
that will not take place till the restoration of
Israel. — * The last verse of the Song of Moses
ought to strike the raind of every raan ; for we
raay ask the question, why this verse is not the
first in the song, as indeed it ought to be ; but
we find it not so, for it is the la,st ; " The Lord
shall reign for ever and ever :" by this we may
learn that it is the last, because it will take place
in the last days.
The gentiles perhaps will say, We also beUeve

RESTORATION OF ISRAEL. 133
that there is only one God, and yet there are
three, as it is written : " For there are three that
bear, record in heaven, the Father, the Word, and
the Holy Ghost, and these three are one." John
V. 7. This is not true, and there is no truth in it ;
and this we shall prove as clear as possible.
First, these three ought to be equal in every
degree, that is in power, glory, honour, wisdom,
and life; but it is not so. The first is> power ;
*" My Father is greater than I." John xiv. 28.
The second glory ; ^ at last he shall have no
kingdom and be subjected. 1 Cor. xv. 28. In this
passage may be included glory and honour. The
third wisdom ; * " But of that day and that hour
knoweth no man, no, not the angels which are in
heaven, neither the Son, but the Father." Mark xii.
32. The fourth life ; Christ lost his life, and shall
be subjected in due time : but God is life ever
lasting, never to be subjected, but to be Lord
over all that is in heaven and earth for evermore.
Now these statements are a clear proof that these
three are not one, because the one has the power,
glory, honour, wisdom, life : but the other has
nothing, and is to be nothing at last.
Next we shall corae to exaraine the difference
between the Holy Ghost and Christ. Christ says,
" Whosoever speaketh a word against the Son of
Man, it shall be forgiven hira ; but whosoever
speaketh against the Holy Ghost, it shall not be
forgiven hira, neither in this world, neither in the
world to come." Matt. xii. 32 ; Mark iii. 28. Luke
xii. 10. ; 1 John v. 16. Here also it may be seen
* that the difference is uncomraonly great ; because
whatsoever you speak against Christ it is forgiven.

134 RABBI J. CROOLL'S
but if ypu speak against the Holy Ghost it is never
to be forgiven.—* Secondly, Christ says, " Not
that which goeth into the mouth defileth a man,"
Matt. XV. 11. Again, "But rather give alms of
such things as ye have ; and behold all things
are clean unto you." Luke xi. 41. But let us see
what the Holy Ghost says : " For it seemed
good to the Holy Ghost, and to us, that ye abstain
from meats offered to idols, and from blood, and
from things strangled, and from fornication ; from
which if ye keep yourselves, ye shall do well."
Acts XV. 28. These are commandments in oppo
sition to that of Christ ; and, if one differs from
the other, then they are divided amongst them
selves, they certainly never can be called one.
And again ; " Ye men of Israel, hear these words ;
Jesus of Nazareth, *a man approved of God,
whom God hath raised up." Acts ii. 22. You niay
learn from this passage that he was no more than
a man ; as the text says, " a man approved of
God." Thus far we have proved that these three cannot
be one, because each differs from the other, and
they are divided among themselves ; and wherever
there is a division there is no Unity ; * and if there
is no Unity there can be no Trinity ; and if there
is no Trinity then it must remain that there is
but one living God, and the rest is nothing. I
wiU not lie, but will speak the truth, that I feel
very much for the world at large ; for the danger
is tremendous, * to take the glory due to Qod
alone, and give it to a mortal man, * Observe
what Moses says ; " See now that I, even I, am
he, and there is no God with me ; I kill, and I

RESTORATION OF ISRAEL. 135
make alive ; I wound, and 1 heal ; neither is
there any that can deliver out of my hand."
Deut. xxxii. 39. It ought to be known, that,
according to the original, this verse is translated
improperly ; and here I shall give the proper
sense of it. " See now that I, even I, am he, and
is no God with me; I shall cause them to die
that shall say there is another God." Observe the
term — I shall cause them to die. We all know,
every raan that is born of a woman must die ;
therefore here it must be understood, I shall cause
them to die a second death ; and that will be in
the day of judgment.
* O how wonderful it is, that a great world of
people should not see and understand, that the
one is called the Father and the other Son :
and who knows not that * a father is always above
the son ; and, if so, what connexion has the one
with the other ? A man is caUed mortal, but why
is he called so ? the reason is because he is born
to die. The very thing should be considered in
the present case ; Christ stands to be " subjected,"
and he that stands to be subjected, is subjected
already. — ^Andlast of all, it ought to be reraarked,
that the very names wiU shew that there is no
connexion between them. A Father is one thing,
a Son is another thing, and a Holy Ghost is
also another thing ; three names raust be three
distinct persons : and how can they be one ? Yet,
after all, it is not surprising ; because it was told
before hand by all the prophets, that so it would
be, and so it would continue until the day of the
Lord ; and then he would say to the gentiles. See
now that I am the only God, and there is no

136 CROOLL'S RESTORATION OF ISRAEL.
other God with me. And at that tirae will be
fulfiUed the words of the prophet.; " And the
Lord shall be king 'over all the earth : in that day
shall there be one Lord, and his narae one."
Zech. xiv. 9. From this we learn, that until the
day of the Lord his kingdom is considered as if he
had not the dominion over the kingdora of this
world, neither will his name be one, but more
than one ; but, when the day of the Lord shall
corae, then will he raake it known that he is the
only king over aU the earth, and at the sarae
time will he also cause the gentiles to know that
his name is not three, but ONE.

AN
ANSWER TO
RABBI CROOLL'S
RESTORATION OF ISRAEL.

To the law and to the testimony: if they apeak not according to this word, it is becauae
there is no light in them, — Isaiah viii. 20.
Search the scriptures: for in thfem yo think ye have eternal life; and they are Ihey which
testify of me.— John v. 39.
The testimony ^f Jesus is the spirit of prophecy. — Rev. xix. 10.

ON THE

PREFATORY ' DECLARATION.^

Page 11. line 1. ' If ever,' &c. Whatever the
author's design in writing might be, the book came
into my hands undey circumstances which induced
me to conclude that he expected it would be atn-
swered, and consequently published. It appeared
to challenge an answer ; and, if none had been
returned, the occasion of triumphing would have
been given.
P. 11. 1. 7. ' That the author is an enemy to
Christians,' &c. There is no reason to suppose
that Mr. Crooll is an enemy to Christians ; bnt be
is an avowedopponent of Christianity. The writer
of this answer is far indeed from being an enemy
to Jews ; but he opposes Judaism as far as that
opposes Christianity, and no forther.
P. 11. 1. 10. 'It is weU known,' &c. This part
of the declaration, being coincident with several
things in the body of the work, will he considered
in its proper place.
P. 12. 1. 20. ' How much more,' &c. This passage
gives me sincere pleasure ; and I think it does
credit to the writer. As, a Briton, I feel a satis-
fiaction at the acknowledgement from a Jew, that

140 ON R. CROOLL'S PREFACE.
he and his brethren, are treated better here than
in any other country. It honours our national
character : but that character, as far as it is truly
honourable, is the result of clearer and fuller views
of Christian principles than raost other nations
possess ; and I still raore rejoice in the testimony
as honourable to Christianity, which is far dearer
to me than even my beloved country.
P. 12. I. 27. ' But the real cause,' &c. As far as
the tract here referred to is concerned, it is not
requisite to make any remarks. I will, however,
fairly acknowledge, that after all which has hitherto
been published a Jew may have much to say for
himself, and with considerable plausibility. Though
I am far from allowing that either the Committee
of the London Society, or Christians in general,
have '^ answered nothing,' I must own that very
much reraains to be done ; and that the contro
versy between Jews and Christians has not hitherto
been fairly brought before the public. Detached
parts have been ably discussed ; but the whole of
Judaism, as opposing Christianity, has not been
fully and comprehensively investigated. This con
viction has increased in my mind during the whole
progress of the present work.
Not that I hope to produce such a full and com
prehensive investigation of the subject : I only say
that, after a long course of years spent in studying
the holy Scriptures, I raay probably be able to
bring forth sorae materials which have not yet
been fully explored ; and of which hereafter more
skilful workmen may probably avail themselves.
In this I ara rather the raore sanguine, as the in
vestigation of the several topics brought before

ON R. CROOLL'S PREFACE. 141
me has imparted much light to my own mind on
many parts of the .Old Testament, beyond what I
had before attained.
P. 13. 1. 19. ' As soon as a Jew,' &c. I consider
a Jew as an avowed opponent of Christianity ; I
do not expect him to speak with that reverence of
ray glorious and gracious Saviour which, I ap
prove : and, whatever I may think or feel, I had
rather shew by sound argument that what he ad
vances is erroneous, than meet it with hard
words. P. 13. I. 28. ' If the Committee,' &c. This shews
tliat the author expected that his thoughts would
be published with an answer, by the Coraraittee of
the London Society .-^God grant, that the answer
' maybe for good to aU parties.'

ANSWER

RESTORATION OF ISRAEL.'

The title of the book, which I am attempting
to answer, seems to throw an impediment in my
way : for I as firmly believe ' the Restoration of
Israel ' as Mr. Crooll does ; and not in a sense so
entirely different from his own as he may proba
bly suppose. This, however, wUl appear in the
sequel throughout. In the mean while, it is
enough to observe that the question to be ex
amined is this: Whether the Messiah predicted
IN THE Old Testament be already come or not?
For, if he is, without doubt Jesus the Son of Mary
is He. We therefore, with little variation, ask the
question proposed by John the Baptist, " Art
" thoU he that cometh ?" (o £p%o/x.fvof ;) " or Ao we
" look for another ? " ^
The motto, from the New Testament, " Prove
" all things ; hold fast that which i« good ; " 2 I
most cordially adopt : and, earnestly praying for
teaching and assistance to God who " giveth wis-
" dom," ^ I would proceed, with all seriousness,
candour, and impartiality, to bring the infinitely
' Matt. xi. 3. ' 1 Thes. v, 21. ' Prov. ii. 1—6.

144 ANSWER TO CROOLL'S
important question to the touchstone of the holy
Scriptures. As, however, my controversy is with one. Who,
while he often quotes the New Testament, does
not allow.it to be a part of " the oracles of God; "
I shall forego all appeal to it as authority ; and
argue from the Old Testairient exclusively, where ¦
the subject in debate does not expressly relate to
the New Testament.
P. 15. 1. 1. ' Messiah.— This name,' &c. If
the narae Messiah be applicable to a high priest;
then, doubtless, the Messiah was predicted as a
high priest : yet Mr. C. never once adverts to this,
or proposes the question — '^ Was the predicted
Messiah to be a high priest, or not ? ' The high
priests of Israel were frequently rulers, yet not al
ways ; but they were always anointed, Messiahs. It
can hardly be said that Abrahara, Isaac, and Jacob
were rulers, except over their own families ; yet
it is said concerning them, even to kings, " Touch
" not mine anointed, and do my prophets no
" harm." ^ It raay be noted, that the word Mes
siah, or anointed, does not occur in any of the
three texts, adduced in proof, that the title of
Messiah ' is always given either to a "king, to a
' ruler, or to a judge.' This inaccuracy, however,
does not in the least affect the main argument.
AU the kings of Judah, and some of the kings
of Israel, might properly be called " The Lord's
" anointed : " and Cyrus, who was selected to
perform special services in favour of the Jews, is
thus distinguished ; but the title is given to no
' Ps. cv. 15.

RESTORATION OF ISRAEL. 145
other king, or ruler, over a heathen nation, in the
whole scripture. The reason of this is clear.
The kings of Judah and Israel, and Cyrus, the
friend of Israel, were, in different ways, types of
him, who is emphatically the Messiah, the
Christ, the anointed; the Prophet, High
Priest, and King of Israel: but no other kings
were. The king of Tyre is indeed called " the anointed
" Cherub," ^ but the Hebrew word is not n'l^^n,
but ni^QD; and the expression is used, not to
honour hira, but to expose his extreme arrogance.
P. 15, 1. 17. ' He is to be only a Man.' The
texts adduced do not appear, in any degree, to
prove the proposition, after which they are placed.
" David, Israel's king," doubtless meaning the
Messiah, was predicted as a man ; but that does
not prove, that he would be ' o-nly a man.' — 'As
this, however, is asserted still more strongly on
the next page, the answer will be there given to it.
P. 16. 1. 1. ' He mxist have both father and
mother. — It is acknowledged,' &c. The words in
Italics, ' hut not by the house of their mothers,'
(p. 16. 1. 14.) are here inserted as if a part of the
text quoted ; but they are the writer's gloss, or
addition. The reader should well note this, for
such additions occur in several places, and are
suited to iriislead the incautious.
It is readily conceded, that the geri^alogy of an
Israelite, as far as it related to the allotment of his
inheritance in the promised land, ' depended on
his' father only.' The daughters of Zelopheh9,d,
' Ezek. xxviii, 14.
VOL. IX. L

146 ANSWER TO CROOLL'S
however, and other heiresses, succeeded to estates,
in their own right : though not allowed to marry
out of their own tribe. * When, therefore, the
genealogy was made of any family in Israel, till it
came to a man who left no son, but a daughter,
an heiress, who married to one of her own tribe;
it may be asked. Whose name was inserted in the
genealogy after that of her father ? If the heiress's
name were inadmissible, must not her husband's
be substituted, as the son of her father ; in sorae
thing of the sarae manner as Joseph's name is
substituted for Mary's, as the son of Heli ?^ Again,
Would it have been impossible, ' because the
pedigree depended on his father only,' to prove a
son of one of Zelophehad's daughters to be a de-
seerident of Zelophehad? He would not be, on
his father's side, a son of Zelophehad ; but on his
mother's only : yet it is evident that, as the son
of Zelophehad, he raust be entitled to the portion
of his inheritance. Now, in the sarae manner as
the son of Zelophehad's daughter might be proved
the son of Zelophehad, Jesus raay be proved to be
the Son of David. He was proved to be the Son
of Heli, as born of his daughter Mary ; and HeU
was proved to be the descendent of David.
The title to the priesthood was certainly con
fined entirely to the raale line : and, if all the
male descendents of Aaron had failed, 'no female
could have inherited the priesthood, for herself,
or for her son by whatever father. This event,
which was not impossible, nor, after the death of
Nadab and Abihu, very improbable, not being
' Num. xxvii, 7 11. ' Luke iii. 23.

RESTORATION OF ISRAEL, 147
provided against in the law of Moses, when the
whole of his instituted worship must finally ter
minate in case of such a failure ; is a most con
vincing proof that he did not enact his laws by
any human policy, but according to the express
appointment of God. — ^There is, however, no need
to prove our Lord's descent from David in this
way. He is a priest indeed, but " after the order
of Melchisedek." Nor is it required that he should-
be proved the heir of David's kingdom by the
right of primogeniture ; for he receives his king
dom, as David and Solomon did, by the express
nomination and appointment of God. It suffices
if_his descent from. David can.be proved in the
way that Abraham's descent from Ada,m is ; (be
fore either the law of Moses, or the custoras and
genealogies of Israel were introduced *.) and this
may be done according to those rules which are
adopted in other nations ; though the peculiar
situation of Israel,, especially as to inheritances
and the priesthood, rendered more exact regula
tions needful in their case. The genealogy of
Heli, the father of Mary, is traced back from the
son to the fether, without the least intimation of
any interruption, or intermarriage with other
families, or branches of David's famUy, in the
male line only, throi^gh Nathan to David, and so
to Abraham and Adam. ^ But, as it was not cus
tomary to insert the name of a woman as a link
in such a chain, the name of Joseph, her husband,
is inserted, who was by marriage " the son of
Heli." As, however, Joseph was supposed to be
' Luke iii. 23—38.
L 2

148 ANSWER TO CROOLL'S
/
the father of Jesus, ^ Matthew gives the genealogy
of Joseph also, in the line of Solomon to David. ^
lam fully aware, that many Christian expositors
have laboured, and still do labour, with much
learning and ingenuity, to prove both the gene
alogies to belong to Joseph. But Joseph could
not be actually begotten both by Jacob and by
Heli.^ He could not be descended, by the fa
ther's side, from both Solomon and Nathan : in
termarriages, as raay be learned frora Mr. C.'s
stateraent, are whoUy inadraissible in such gene
alogies ; ' the pedigree depends on the father
only ; ' except in such a case as that of Zelophe-^
had's daughters ; or that of Mary the mother of
Jesus. Their labour must therefore be in vain ;
and far worse than in vain ; as perplexing a simple
subject of considerable importance, though not of
so high importance as the Jews imagine. For
the modern Jews evidently suppose that no gene
alogy of Jesus, however exact and satisfactory,
can prove Jesus to be ' the Son of David,' on the
supposition that he had no human father : and
they think this imagined impossibility a deraon
stration against his beirig the proraised Messiah.
If it can be proved, with whatever cogency, that
he was the Son of Mary, and that Mary was the
descendent of David; this does not, in the view
of sorae araong thera, at least, at all help the ar
gument. Indeed their reasoning is not very
' Luke iii. 23. The clause, " as was supposed," seems to stand
a good deal in the way of the Jews, in this argument ; so that
one of the body conjectures, without any proof, that the words
were interpolated.
» Matt. i. 1—17. ' Matt. i. 16. Luke iii. 23.

RESTORATION OF ISRAEL, s 149
perspicuous : but, as far as I can understand, it
amounts to this : A man is indeed the son of his
mother ; but he is the seed of his father only ; be
cause the seed is of the raale, and the female is
the ground on which it grows. If this be not their
meaning, I am open to correction, and shall be
glad to be set right.
I allow, that the word seed, in this sense, is
generally and almost always thus used in the Old
Testament : in fact, I do not recollect raore than
one clear exception to the rule. But that excep
tion is a very iraportant and interesting one. It
occurs in the first prediction of the Messiah : " I
" will put enmity between thee and the woman,
" and between thy seed and her seed." * Here,
at least, is an instance of one being called " the
" seed of a woraan ; " and in the very person,
who, as the Son of Mary, is " the Seed of David."
This coincidence is very remarkable.
Will, however, any man venture to say that
Almighty God cannot make a virgin, continuing
such, the mother of a son ; who would be wholly
her seed, as far as the human species is con
cerned ? Now, Christians are convinced, that for
reasons of infinite iraportance, God did once
"create a new thing in the earth," ^ and orani-
potently effect this unprecedented work. And
we. ask: Supposing this " holy Child" should be
born of a virgin descended from David ; and that
it wa§ the will of Jehovah, that her child should
be known as the descendent of David; would it
be impossible for the Almighty God to prove his
' Gen. iii. 15. 'Jer. xxxi.^22.

150 ANSWER TO CROOLL'S
descent from David ? To prove it in the sairie way
as his descent from Adam and Eve might be
proved ?
The objection, if it prove any thing, must prove
that this would have been impossible to God him
self : yet few would venture to maintain this, in
so raany words.
It must, I think, be clear, that God has conde
scended to shew the descent of Jesus Christ from
David, with sufficient evidence. It should, how
ever, be observed, that the proof, of Jesus being
the Son of David, by no means rests on the ge
nealogies alone. These the evangelists probably
took from the registers of the Jews, as they found
them, according to the custom of the times,
without any alteration ; and they were only an
swerable for the faithfulness of the transcript,
which has never been impeached. But numbers,
during our Lord's personal ministry, comparing
his character, miracles, and doctrine, with the
ancient prophecies of a Messiah, without any pre
vious knowledge of his genealogy, confessed him
to be the " Son of David." ^ Every proof of his
resurrection proclaims him as "the Son of David,"
independently of all genealogies. Hundreds of
thousands, perhaps millions, had owned him as
" the Son of David," before either of the gene
alogies was published. It is evident, that neither
the apostles, nor the other writers of the New
Testament, rest the argument, in any degree,
upon the genealogies. They are not once referred
* Matt. ix. 27. xii. 23. xx. 30, 31. xxi. 9, 15. Luke xxiii.
38, 39.

RESTORATION OF ISRAEL. ISI
to, in any part of the sacred volume : but the
proof, that Jesus is the Son of David, is rested on
the prophecies fulfilled in him, and on his mir
acles ; but especiaUy on his resurrection.^ Neither
did any opponent, in the primitive times of Chris
tianity, stand forth, and deraand a genealogy in
proof of this ; as is now done, when all the gene
alogies are lost !
Should the Jews still think that our proof of
this point, frora the genealogies, is attended with
difficulty; 1 would, in return, inquire of them.
How they intend to prove the Messiah, whom they
expect, to be " the Son of David," now that they
have no genealogies to appeal to ? If they answer,
By miracle, or by immediate testimony frora God,
without genealogy: then, I maintain, that it is
impossible they should ever have more abundant
proof of this kind, than we already have that Jesus
is " the Son of David."
To assert, that all this is nothing, if he had not
a human father, is to assurae, without proof, the
grand point in contest between Jews and Chris
tians : but this must be determined in another,
raanner, even by "the sure testiraony of God,"
P. 16. 1. 23. ' A Saviour — is not the narae,' &c.
It is aUowed that the text referred to, in Zech
ariah, does not prove that the Messiah is called a
Saviour; for the original word signifies saved:
being the participle niphal, or passive. Christian
interpreters, however, did not introduce the inter
pretation of our version ; they only borrow it frora
t)ie Septuagint, which renders the word a-ii^wv,
' Acts ii. 29—33. xiii. 32, 33. Rom. i. 3, 4. 2 Tim. ii 8.

152 ANSWER TO CROOLL'S
saving, {active ;) and some learned m^^^ contend,
that the original raay adrait of that rendering :
but I would rest nothing on such insecure ground.
The prophecy, hoWever, as acknowledged by a
Jew to relate to the Messiah, is of considerable
importance in the argument. "Rejoice greatly,
" O daughter of Zion ; shout, O daughter of Je-
" rusalem : behold thy King cometh unto thee,
" he is just, and saved ; lowly, and riding upon
" an ass, and upon a colt the foal of an ass. And
" I will cut off the chariot from Ephraim, and the
" horse from Jerusalem ; and the battle-bow shall
'^ be cut off; and he shall speak peace unto the
'•' heathen ; and his dominion shall be from sea to
" sea, and from the river, even to the ends of the
" earth. As for thee also, by the blood of thy
" covenant, I have sent forth thy prisoners out of
" the pit, wherein is no water." '
This is a very different view of the Messiah, of
his victories knd triumphs, of " the weapons of his
" warfare," and the effect of them on the heathen,
than that exhibited in the subsequent pages of
Mr. C.'s book. I entreat the reader carefully to
examine the several clauses of this remarkable
prophecy, and to bear them in mind, as we pro
ceed. There are three words in the original, each
decidedly meaning an ass : an ass, a she ass ; the
colt of an ass. But the Septuagint seeras ashamed
of this humiliating circumstance, and uses more
general terms; uTto^uyM, kou nui\ov vkv. a beast of
burden, even a young colt. — We know that this
part of the prophecy was most exactly and liter-
' Zech, ix. 9—11.

RESTORATION OF ISRAEL. 153
ally fulfilled in Jesus of Nazareth, when meek and
lowly, as Zion's king, he entered Jerusalem on
the colt of an ass, amidst the acclamations of the
multitudes, " crying, Hosanna to the Son of Da-
" vid : " " Blessed be the kingdom of our father
" David that cometh in the name of the Lord.
" Hosanna in the highest." ' But let the reader
deterraine, whether it be at all probable, that such
a Messiah as the Jews expect, will enter Jerusa
lem in this lowly raanner, when saved, and raade
triuraphant over all his opponents. The scripture,
however, cannot be broken : and, if Jesus be not
the Messiah, the Messiah, when he comes, will
certainly, in the literal sense, thus enter Jerusa
lem,, as Zion's Kipg.
I shall not enlarge on the other clauses of the
prophecy. In whatever way we interpret the pre
diction, " I will cut off the chariot frora Ephraira,
" and the horse frora Jerusalera, and the battle-
" bow shall be cut off ;" ij; cannot accord with
victories obtained by the Jews in sanguinary
contests, and with the slaughter of nuraerous
eneraies, in the usual way of war and triuraph :
for the estabhshment of Messiah's kingdom, at his
coming, (and not the ' restoration of Israel,') is
predicted, when by his apostles, " the weapons of
" whose warfare were not carnal, but mighty
" through God," " he spake peace to the heathen,"
and formed a most extensive kingdom over
willing subjects in the gentile world. " The blood
" of thy covenant" should also be noted : but I

• ' Matt. xxi. 4—11. Markxi. 6—11. Luke xix. 35—38.
John xii. 12—16,

154 ANSWER TO CROOLL'S
forbear to enlarge, as the prophecy must be con
sidered in another connexion.
Many other scriptures which Christians adduce
concerning the Messiah as a Saviour, being war
ranted in so doing by the inspired writers of the
New Testament, must not be used in this argu
ment with Jews : especially as most of them at
present, I suppose, consider him as a mere ' man,
like other men.' It is not, however, correct to
conclude that, because God is a Saviour ; nay,
because he says, " Besides rae there is no
Saviour ;" none else can in any sense be caUed a
Saviour. A Saviour is a deliverer from evil,
temporal or eternal ; from enemies, worldly or
spiritua,l ; from dangers of whatever kind. J^^uyia
the participle hiphel of ^p^ is often used in this
sense, and it signifies, one causing salvation. It
is used of Jehovah, in the texts referred to below :^
and of men in many other places.^ Not only the
great Agent is a Saviour, but his instruments
also have the same title.
The prophet introduces in a most sublime
manner. One who says, " I that speak in righte-
" ousness, mighty to save." " Mine own arm
" brought salvation unto me." ^ If this be a pro
phecy of the Messiah, he speaks as a Saviour, and
as saving by his own po\yer : if it be not,^ who,
or what, is predicted ?
The language of the Lord by Hosea is also
remarkable "' I will have mercy on the house of
' Is. xliii. 11 xiv. 15, 21. Ixiii. 8. Hos. xiii. 4. Zech. viii. 7.
' Deut. xxii. 27. xxviii. 29. Judg. iii. 9, 15. ISam. xi. 3.
2 Kings xiii. 5. Neh. ix. 27. Is. xix. 20. ' Is. Ixiii. 1—6.

<i

RESTORATION OF ISRAEL. 155
" Judah, and will save them by the Lord their God ;
" and I will not save them by the sword, &e." ^
The Messiah is, beyond dispute, called " a
Redeemer ;" an appellation at least equally
appropriate to Jehovah. This Mr. C confesses,
and in a manner which in fact concedes the point
in contest. " This is my covenant." ' What is that
' covenant ; To send them the Deliverer : for
' what ? " To take away their sins." (P. 11.) — ^Now
a deliverer, to take away ' their sins,' is One who
" shall save his people from their sins." ^ The
Messiah is also in several places predicted as
" the Salvation of God." ^ And no doubt Simeon
gave the true meaning of these prophecies,
when he said, " Mine eyes have seen thy
" Salvation ; a light to lighten the gentiles, and
" to be the glory of thy people Israel."
But it is needless to insist further on this. If
the Messiah was not predicted as a Saviour, or
Deliverer, in one sense or another; what was to
be the object of his coming ? — It is manifest that
the Jews expect a DeUverer from temporal evils,
and worldly enemies : Christians rejoice in a
Saviour from sin and Satan, from wrath and hell,
" salvation with eternal glory :" They look to
Immanuel, as " become the Author of eternal
" sal:va,tion to all them that obey him." — In this
view of the subject, they are so femiliar with the
term Saviour as used of the Messiah, and so in
the habit of using the language of the Old Testa
ment, in expressing their thoughts and feelings
¦ Gomp. Hos. i..7. Tit. ii. 10-13. iii. 4—6. ' Is. lix. 20.
Matt. U2l. Rom. xi. 26. ' Is. xii. 2. xlix. 6. Iii. 10,

156 ANSWER TO CROOLL'S
respecting Him ; th^t they cannot but be surprised
to hear it so much as questioned, whether the
Messiah should be a Saviour or not.
P. 17.1.3. 'The Son op Man.— Ezekiel' &c.
It is rather wonderful that the writer should assert,
that ' Jesus never thought of such a thing ' as
being called God, or any thing more than " the
" Son of Man." Had the Jews in our Lord's
days thought so, they raust either have given
up their prosecution of him ; or conducted it on
other grounds. " Therefore the Jews sought the
" more to kiU him, because he had not only broken
" the sabbath, but said also that God was his
" Father, raaking hiraself equal with God." ^
" The Jews ansWered him ; for a good work we
" stone thee not, but for blasphemy ; because
" thou being a man makest thyself Q^d." ^ " We
" have a law, and by our law he ought to die,
" because he raade hiraself the Son of God." ^ It
would be quite superfluous to quote any texts in
proof that he called hiraself the Son of God, in
the highest and raost appropriate sense, *
Mr. C. asserts, that ' if Jesus is raan he. is no
God.' This Socinians have often done : but
assertion is not proof. " To us a Son is given,
" and his narae shall be called Wonderful, Coun-
" seller, the mighty God.''^ " Without contro-
" versy. Great is the raystery of Godliness, God
" was raanifest in the flesh." ^ Certainly man is
not God, nor God man : but the general tradition
' John V. 17, 18. == John x. 30—33. ' John xix. 7.
Matt. xxvi. 63. Luke xxii. 70. ''John iii. 15, 16. v. 25, 26.
ix. 35. X. 29, 30, 36. ' Is. ix. 6. ' l Tim. iii. 16.,

RESTORATION OF ISRAEL. 157
and opinion of nearly all nations, concerning
incarnations of the Deity^ are in diametrical
opposition to these confident assertions. This at
least impUes a general persuasion that such an
event is not a natural impossibiUty. Whether the
Old Testament taught Israel to expect this
mysterious event, must be tried by appropriate
evidence. The term, " son of man," as used concerning
Ezekiel, simply means " a son of Adara" (D"1N-||)
And, as adopted by Jesus Christ, it signifies nearly
the same ; he was born of the stock of Adam :
but it does not at all relate to the manner of his
conception. — Mr. C. has been peculiarly unhappy
in his quotation from the book of Daniel : for he
adduces, not the words ofthe prophet, or of God
by him ^ but the opinion of Nebuchadnezzar's
baffled magicians : which opinion God was pleased
to refute by revealing the secret to his servant
Daniel.^ The texts referred to at the bottom of
the page raay give some light on the question,
whether the dwelling of God be ever with man
or not. ^
Having disposed of these assertions, or argu
ments, and this quotation ; I proceed once for all,
to coUect from the passages quoted, a question,
which I shaU attempt to answer :
' Dan. ii. 11, 16— 23. ' Ex. xxix. 45. Lev. xxvi. II, 12.
Nurii. xxxv. 34. Ps. Ixviii. 16 — 18. cxxxii. 14. Is. Ivii. 15.

158 ATVfSWER TO CROOLL'S
WAS THE MESSIAH, PREDICTED IN THE OLD TES
TAMENT, To HAVE A MAN AS HIS IMMEDIATE,
FATHER ?
If the Messiah was to be the son of a man and
a woman, in the ordinary course of human nature,
it could not reasonably be supposed that any
notice of so coraraon an event would be taken by
the prophets. But, if he was to be an exception
to all rules and examples, from the creation to
the end of the world ; it must be supposed that
sorae intimation, at least, if not clear prediction
would be given of it. If then Christians could
produce nothing of this kind from the Old Tes
tament, it would weaken very much their proof of
the miraculous conception of Jesus ; and even
their evidence of another kind that he is the pre
dicted Messiah. But, if matters are in this respect
so arranged, as it might reasonably have been
expected beforehand, it must powerfully combine
with aU their other arguments to establish their
doctrine. ,
The well-known prophecy of Isaiah first calls
for our most serious attention. ' Let the intro
duction be carefully and impartially considered.
" The Lord spake unto Ahaz, saying. Ask thee a
" sign 2 ofthe Lord thy God ; ask it either in the
" depth, or in the height above :" either " a sign
" from heaven, or one like the dividing of the sea."
Beyond doubt, a miraculous sign, ofthe most stu
' Isa. vii. 10—14. » niN Ex. iv. 9. viii. 23. Num. xvi. 38.
2. Kings XX. 9. Heb.

RESTORATION OF ISRAEL. 159
pendous nature, vastly deviating frora the ordi
nary course of human affairs, was intended. — But,
when Ahaz perversely refused to ask a sign, God
answered, '' The Lord himself shall give you a
" sign : Behold,' a virgin shall conceive and bear
" a Son, and shall call his name Iraraanuel." The
introduction, and the call for attention, must lead
every attentive and impartial reader to expect, that
some raanifest interposition of Omnipotence was
about to be proraised : but there would be nothing
miraculous, or uncommon, in a virgin marrying
and bearing a son ; nor even in the name Iraraanuel,
except as understood in the sense of the New Tes
tament : nor have they. Who adopt this interpreta
tion, been able to ascertain who this virgin was,
and who the son born of her, or why he was to be
caUed Iraraanuel. Hezekiah, to whora sorae would
apply it, had been born long before ; for he was
twenty-five years of age at his father's death, and
his father reigned only sixteen years.
The words, however, will not bear this sense :
and we appeal, not to Rabbinical Hebrew, or to the
Rabbinical traditions and interpretations, but to
the Hebrew Bible. Now, the original word (n^*^)
in the Hebrew Bible, uniformly means, ' a woman
' who has not known man, by lying with him. It
' is derived from 07!^, to be hid or concealed.
' Hence 'ch'^,puer qui adhuc gnarus non est con-
' cubitus matrimonialis : occultatus a re conjugali :
' (Robertson :) and ' Tych)), adolescentula puella,
' sed virgo, sic appellata, quod esset, ocultata
' viro.' (Buxtorf.)
" The virgin was very fair to look upon, and a
" virgiui (H^^ini) neither had any man known'

160 ANSWER TO CROOLL'S
" her." » The same ideas are afterwards expressed
in one word, nnV^?-^ The word is also used
concerning Miriam, when the history evidently
supposes she was about twelve or thirteen years
old, living in her father's house.^
The word occurs also in Proverbs. " There are
" three things which are too wonderful for rae ;
" yea, four which I know not : the way of an eagle
" in the air ; the way of a serpent upon a rock ;
" the way of a ship in the raidst of the sea ; and
" the way of a raan with a raaid." ^ ' Promptissi-
' mum est intelligere vincula, quihus virgo incipit
' astringi future sponso suo ; quce a castis et pudi-
' eis virginibus teguntur.' ' It is raost obvious to
' understand it of those ties, by which a virgin be-
' gins to be bound to her own future husband ;
' which by chaste and modest virgins are covered.'
The clause may, however, mean the various arts
of insinuation, by which raen win the affections of
young women, while yet virgins ; and at length
obtain their consent either to honourable marriage,
or dishonourable intercourse. The previous virgin
purity of the persons concerned is evidently sup
posed : and the case of the adulterous' woman,
mentioned in the next verse, is totally distinct
from it.
The plural of this noun occurs in the sixty-eighth
Psalm, and is translated " damsels ; " ^ where the
obvious meaning is clearly coincident. It is also
found in Canticles ; and in one place as expressly
dis<;inguished f/om " queens and concubines ; " ^
'Gen. xxiv. 16. 'Gen. xxiv. 43. ' Ex. ii. 8.
* Prov. xxx. 18—20. " Ps. Ixviii. 25. ° Cant. i. 3. vi. 8.

RESTORATION OF ISRAEL. 161
and it occurs no where else in the Hebrew Bible.
But HT'^lM^ is of raore frequent occurrence.
According to this constant use of the word, it
is, in the passage under consideration, expressly
predicted, that a " virgin," ' one who has not^ known
man by lying with him,' " shall conceive and bea
" a son, and call his narae Iraraanuel :" and it is
predicted as a sign, a most extraordinary fact, a
most signal interposition of Omnipotence.
If the Jews wUl not admit the evangelist's in
terpretation of this prophecy ; ' let them shew
distinctly and without any interpolation, when
and in whom it has been fulfilled, or will be ful
filled. Till this be done in a manner satisfactory
to the understandings of learned raen, of whatever
creed ; we have a right to conclude that it fore-
tels the most wonderful event yet known on earth ;
the conception and birth of a Man ' without a
' human father ;' and justly entitled to the name
" Immanuel, God with us." For " his name
" shall be called Wonderful, Counsellor, the
" mighty God." ^ With such a clear and decisive
prediction, other prophecies may fairly be con
sidered as pre-intimations of this stupendous and
infinitely important event. — On what account was
the Messiah first promised and predicted, as " the
" Seed of the woman ? " ^ Till his iraraediate pa
rent, the Lord Jesus, in whora We Christians con
fide, was the Seed of the man, at least equally as
the Seed of the woman : but, not having. man as
his immediate father, he had been from the be
ginning emphatically foretold as " The Seed of the
' Matt. i. 21—23. ' Is. ix. 5,6. ' Gen. iii. 15.
VOL. l5C. M

162 ANSWER TO CROOLL'S
woman." " Therefore, that holy thing, which shaU
" be born of thee, shall be called the Son of God." ^
— ^But how can this title belong to one born in the
ordinary course of things, as other men are ?
Thus, the opinion of the Jews, grounded almost
uniformly on the language of scripture, that a man
is indeed the son of his mother, but the seed of his
father, corabines in fixing the Christian interpre
tation of the original promise of a Messiah : and
that it should be almost, if not altogether, a solitary
exception to the rule, must be allowed to be a very
singular coincidence with the language of Isaiah.
It is also said by Jeremiah, in a prophecy of
multiplied blessings to Israel, " The Lord hath
" created a new thing in the earth ; a woman
" shall compass a man." ^ — ^Now, for a woraan to
conceive a son, by an iraraediate act of alraighty
power, without any huraan father, and so " com-
" pass " and carry him in her womb, and in due
time give him birth ; was indeed " a new thing"
never before heard of: to effect this wate, strictly
speaking, " to create a new thing : " and this
" new thing " was most intimately and inseparably
connected with the great and gracious events pre
dicted throughout the chapter.—' It is a new
' thing and unheard of that a woman should court
' a raan : — so the Jewish nation shall return to God
' their Husband. So most of the modern Jews un-
' derstand the words.' {Lowth.) But is it indeed " a
" NEW thing in the earth," and a work of creating
power ; for a woman to return of her own accord,
if allowed, to her husband whom she had for-
' Luke i. 34, 35. " Jer. xxxi. 22.

RESTORATION OF ISRAEL. 163
saken ? ' Or even for a woman to court a man,
who is not her husband? Witness Potiphar's
wife ; she compassed Joseph sufficiently in this
sense.2 Not to insist on the case of Ruth.-^ — ' A
' woman ;• — the most feeble, despicable persons,
' compared elsewhere to women, shall discomfit a
' mighty warrior.' {Lowth.) But is this so won
derful a work of creating power ? " So new a thing
" on earth ? " ^ It is indeed so far from being " a
" new thing," that it has been done and is con
tinually done all over the world. These are the
two most plausible interpretations of the text, ad
vanced by those who reject that above adduced :
and they certainly are in all respects unsatis
factory. Nothing has yet occurred, which forms even a
plausible accoraplishment of this prediction ; ex
cept the conception and birth of Jesus, by the
virgin Mary. If there has been any such fulfil
ment, let it be produced.
Here then, we have as clear a prediction, and as
much pre-intimation, as the case required; or
as the general obscurity of unfulfiUed prophecy
allows. And on this ground we answer, without
hesitation, that the Messiah, according to the
Old Testament, was not to have a human father ;
but to be the immediate son of a woman, and not
of a man. " A female shall encompass a male."
But another question arises out of the same
paragraph. —
» Hos. ii. 17. '' Gen. xxxix. 7—12.
' Ruth iii. " Judges iv. 9, 21, 22.
M 2

164 ANSWER TO CROOLL'S

WAS THE MESSIAH PREDICTED AS A MERE MAN, THE
NATURE OP HIS PERSON BEING FORMED ONLY LIKE
THAT OF ANOTHER MAN ?
In order to shew frora the Old Testaraent alone,
that the Messiah is predicted as raore than raere
man ; ' the nature of his person formed only like
that of another man ; ' I shall first call the reader's
attention to the words of the prophet Micah :
"But thou, Bethlehera Ephratah, though thou
" be little among the thousands of Judah ; yet
" out of thee shall He come forth to me, that is
" to be Ruler in Israel ; whose goings forth have
" been from of old, from everlasting."
As this is the prediction selected by the scribes
and Pharisees, in answer to the question of king
Herod, where the Messiah should be born ; it will
be allowed to belong to the Messiah. The varia
tion of the Septuagint from the Hebrew ; and
that of the evangelist, as quoting it, do not affect
the sense ; and in this arguraent are wholly fo
reign to our purpose. We take the text as it
stands in Micah. " The goings forth of hira "
who should be born at Bethlehera, to rule over
and feed Israel, would be " frora of old, from ever-
" lasting." ah'W ia"'p is'lj^p. Ka} /|oSo. dvIS a.% d^x^i,
If i,iJi,EpuJv aiujvos : " And his goings forth trom the
" beginning, from the days of eternity." {Sept.)
Thus these ancient Jewish interpreters translate
the clause. — " In the beginning was the Word ;
" and the Word was God : the same was in the
" beginriing with God : " — " And the Word be-

RESTORATION OF ISRAEL. 165
" came flesh, and dwelt araong us." ' Is there
nothing in the prophecy of Micah, sirailar to this
declaration of the evangelist ? Nothing at all dif
ferent from what is spoken concerning the birth
of other men ? ' The words do naturally import
' an original, distinct from the birth of Christ,
' mentioned in the foregoing sentence, which is
' here declared to be from all eternity.', {Lowth.)
"Art thou not from everlasting, Jehovah?"
(Q'lj^p) Here this word is used concerning the
eternity a parte ante, of the everlasting, self-ex
istent God. a'lS with this preposition, when
duration is intended, always refers to past dura
tion. The learned reader may consult the texts
referred to ; ^ which are, I believe, nearly all the
places, in which it is used in this sense. — Ariti-
quitas : eternitas, si de Deo dicatur. {Robertson.)
Past existence, without any intimation of a begin
ning, is therefore intended. — It follows nViJ^ ''Q''a,
¦ " from the days of eternity." Here also the pre
position necessarily refers to what was past ; and
the words always imply past duration, either
limited by the context, or wholly unlimited. ^
h^ nJ?« a^!iV"15? Dl^'ii^Q^ " From everlasting to
" everlasting thou art God." * When thus used
concerning past duration, it seeras always to raean
a duration the beginning of which is hidden ; ac
cording to the meaning of the root U7^. These
' Johni. 1,2, 14.
"Ps. Ixxiv. 12. Ixxvii. 6, 12. cxliii. 5. Is. xiv. 21. xlvi. 10.
Hab. i. 12. Heb. It signifies "from the east," Is. ii. 6; and in
many other places.
*Mic. vii. 20. 2 Chron. xxx. 26. xxxv. 18. Heb.
* Ps. xc. 2. ciii, 17.

166 ANSWER TO CROOLL'S
terms, thus combined, and strengthening each
other, estabUsh the Messiah's pre-existence, yea,
eternal pre-existence, almost, if not quite, as
completely as any texts in the New Testament.
To evade this, the Chaldee paraphrast expounds
it, " His name was foretold of old : " by what
authority, or with what propriety, let the reader
discover if he can. In this way of paraphrasing,
any testimony may be explained away and set
aside, by a single stroke of the pen.
We would notj in reasoning with Jews, from
the scriptures, adduce our Lord's words as evi
dence in the cause ; but they contain an argument^
which we caU on them to answer if they can ; for
it completely silenced, though it did not convince,
their unbelieving progenitors; and it is equaUy
suited to silence modem Jews, Socinians, and
Arians. " What think ye of Christ ? Whose Son
" is he ? They say unto him, the son of David.
" He saith unto them. How then doth David in
" Spirit call hira Lord, saying, the Lord said unto
" my Lord, Sit thou on my right hand, till I
" make thine enemies thy footstool ? If then
" David called him Lord, how is he his Son ? " *
David died above 1000 years before Jesus was
born, and 1800 more have since elapsed: but
David, speaking by the inspiration of the Holy
Spirit, caUs the Messiah, " My Lord." ^ But, if
the Messiah was predicted • merely as a man, like
' other men,' how could he, so many ages before
his birth, be David's Lord ?

' Matt. xxii. 42—46. Mark xii, 35—37. Luke xxi. 41—44.
'Ps. ex. 1.

RESTORATION OF ISRAEL. 167
If Jesse had lived tUl David was estabUshed in
the kingdom, David might, in some good sense,
have been called Jesse's lord, though Jesse's son :
but could David with the least propriety, nay,
consistently with the common sense of mankind,
be caUed the lord of Obed, Salmon, Boaz, Judah,
Abraham, Noah, or Adam, his progenitors ? Yet
this would be quite as reasonable as to call the
Messiah David's Lord, if he had no existence till
a thousand years at least after David's death. So
conclusive is this argument of the Messiah's pre-
existence and authority, as King of Israel, that
we may challenge either Jews or nominal Chris
tians to answer it, in any other way, than by
denying the inspiration of him who wrote the
Psalm in question. And who could be Lord over
Israel's anointed king, in the zenith of his autho
rity, but Israel's God and King ?
Since this was written, a Jew has asserted, as
he says, on the authority of a Spanish Jew in the
eighteenth century, (contrary, not only to the
general tradition of former ages ; but to the very
title of the Psalm, by which it is assigned to David,
in the same manner that other Psalms are assigned
to him, and indeed contrary' to the whole history
of David,) that Abner wrote the Psalm and ad
dressed it to David, who was " the Lord " here
spoken of! Had the scribes and Pharisees been
acquainted with this circumstance, they would
not have been put to shame and silence by our
Lord's question ; at least, not in the first instance.
For, had they alleged this solution, he would pro
bably have asked them, whether Abner addressed
David in the subsequent words ; " The Lord sware,

168 ANSWER TO CROOLL'S
" and wiU not repent. Thou art a priest for ever,
" after the order of Melchisedek ? " I beUeve it is
not needful formally to disprove so unwarranted
an assertion ; which only shews the extrerae diffi
culty with which the hundred and tenth Psalm
continues to press the Jews.
When the prophet Isaiah, in the scripture which
has been already considered,^ says, " Behold a
" virgin shall conceive, and bear a son, and shall
" call his narae Iraraanuel : " can it be iraagined,
that the birth of ' a person forraed only like that
' of another man was predicted ? ' Why, in that
case, did Jehovah himself appoint him so extra
ordinary and significant a narae ? Is he what his
narae imports ? If so, he is " God manifest in
" the flesh." — Thus the evangelist understood it ;
and thus, apart from his inspiration, he most ra-'
tionally understood it. ^
Nothing can be more explicit .than another
prediction of the Sarae prophet, " Unto us a Child
" is born, unto us a Son is given ; and the go-
" vernraent shall be upon his shoulder : and his
" narae shall be called Wonderful, Counsellor,
" the Mighty God, the everlasting Father, the
" Prince of Peace."* Do the various terras here
accumulated, on purpose, as it evidently appears,
to excite attention and to raise expectation, de
note nothing more than the birth of a mere man
like other raen ? Or is some other- than the Mes
siah meant ? These questions the Jews are called
upon to answer : or to be silent, as their ancestors
' Phil. ii. 6— 11. Ms. vii. 14.
' Matt. i. 18— 25^ * Is. ix. 6, 7.

RESTORATION OF ISRAEL. . 169
were, when they " durst not ask Jesus any more
" questions ; " ' and for the same reason.
Why should the name of this child be caUed
Wonderful, if there would be nothing t«o«d!er/M^,
either in his conception, birth, or person ? — ^When
the angel appeared to Manoah, who inquired his
name ; he answered, " Why askest thou my name
" seeing it is secret," ^ or wonderful ? (Is. i^bo —
Judg. in'pd :) and Manoah afterwards said, " We
" shall surely die, because we have seen God." In
like manner, after "his narae shall be called Won-
" derful. Counsellor," it follows, " the Mighty
" God." Can there reraain a doubt, whether the
words which the evangelist introduces the angel
speaking, at the birth of Jesus, be the true inter
pretation ? " Unto you is born, in the city of David,
" a Saviour, who is Christ the Lord," — " The
" second Adam, the Lord from heaven." ^
" The everlasting Father," l^^-^nM " the Father
" of eternity." Probably Bishop Lowth has given
us the true meaning of this clause, " The Father
" of the everlasting age." *
If only two or three such texts suggested the
idea that the predicted Messiah would be God,
assuming into personal union with himself the
human nature, and thus properly be " Iraraanuel:"
this would suffice to excite the caution of a humble
and reverent reader of the sacred oracles ; even
while unable to receive "the great mystery of
" godliness''^ with implicit credence. This however
is not the ease : and though enough has already
\ Matt. xxii. 46. * Judg. xiii, 18—22.
' Luke ii. 11. 1 Cor. xv. 47. * Ps. xxii. ^30. Is. Iiii. 10

170 ANSWER TO CROOLL'S
been said to answer the inquiry, as far as Mr. C. is
concerned, yet the vast importance of the subject
impels me to adduce still more witnesses.
The Lord, by the Psalmist, most evidently
addressing the Messiah, and in special respect to
his anointing and kingdom, says, "Thy. throne
" O God, is for ever and ever ; the sceptre of
" thy kingdom is a right sceptre : thou lovest
" righteousness and hatest wickedness ; therefore
" God, thy God, hath anointed thee with the oil
" of gladness above thy fellows."^ Is He then,
concerning whom Jehovah speaks such language
as he never employs concerning the highest orders
of created angels, to be considered, ' as to the
' nature of his person, formed only like that of
' another man ?' Or is he Immanuel, " God raani-
" fested in the flesh ?" — ' They who imagine this
' Psalm to be an epithalamium, upon Solomon's
' marrying Pharaoh's daughter, must suppose that
' it is foretold, that Solomon was to have a nume-
' rous progeny by her^ whom he would set up for
' princes and rulers up and down the world. '^ —
' But this cannot be true : for beside that we
' read not of any children Solomon had by
' Pharaoh's daughter, Rehoboam who succeeded
' him, was the son of Naamah, an Aramonitess.
' And, so far was he from being able to set up his
' sons to rule over other countries ; that it was
' with great difficulty his successor kept two tribes
' of the twelve stedfast to him. — Certainly " a
' greater than Solomon is here." ' — {Bp. Pearce.)
Without entering into the arguraent concerning
' Ps. xlv. 6, 7. 'Heb.i. 8, 9. ' Ps. xlv. 16.

RESTORATION OF ISRAEL. 171
the word Elohim, translated " O God :" (whieh yet,
used in the plural, with singular pronouns, and
verbs, as in these verses ; and evidently oiF one
single person ; is perhaps never used but for one,
who is by nature God :) it must, in this place, at
least mean something vastly superior in nature
and person to those who, as he is man also, are
called " his fellows."
It is not to be expected that a Jew should allow
the words of Zechariah to refer to the Messiah :
but a Jew may be called on to shew explicitly of
whom, and of what events, they are to be inter
preted, if not a prophecy of the Messiah. "Awake,
" O sword, against my Shepherd, against the
" Man that is ray fellow, { *Jl'p3)[ ) saith the Lord of
" Hosts : smite the Shepherd." * — ("lltl)^ quod est
socius. That is, it means the same with the word
translated ye/fou),9 in the forty-fifth Psalm. As the
Messiah's subjects are " his fellows," partaking
with him in the same human nature ; so he is
" the Man who is the feUow of the Lord of hosts,"
as partaking of his divine nature.^ — ^The word is
generally rendered neighbour ; and is supposed
by many Jews to refer to their nation exclusively.
The texts referred to in the margin are, I believe,
all in which it occurs.^ The same nature is cer
tainly meant wherever it is used. But can it be
conceived that Jehovah should use such language
as proximus siM, socius, particeps ejusdem naturae,
to one, who would have no existence for many
' Zech. xiii. 7. Matt. xxvi. 31. ' Ps. xlv. 7. Heb.
» Lev.vi. 2. xviii. 20. xix. 11, 15, 17. xxiv, 19. xxv. 14, 15, 17.

172 ANSWER TO CROOLL'S
ages to come ; and would then be a mere man^
like other men ? } In this view, the words of the
same prophet, and the reference to thera by the
evangelist, 2 are worthy of our attention. " I
" will pour upon the house of David, and upon
" the inhabitants of Jerusalem, the Spirit of grace
" and supplications ; and they shall look upon
" me whora they have pierced ; and they shall
" mourn for him, &c." When has this prophecy
received its accoraplishment ? or when will it ;
except when the Jews of all ranks, Iby the pouring
out of the Holy Spirit, shall look to Iraraanuel,
(whora their progenitors pierced ; and whom they
" crucify afresh" from age to age,) with penitent
faith, humble confessions, and earnest cries for
mercy and forgiveness ? ^
Time would fail, and I fear I should weary my
readers, should I adduce all the scriptures of the
Old Testament, which bear on this question.
But the language of God by the Psalmist, " Thou
" art ray Son, this day have I begotten thee ;"
" Kiss the Son lest he be angry, &c. ;" " Blessed
" are aU they that trust in hira ;" are decisive on
the subject.* In what sense could the person
spoken of be " the Son of God," in so appropriate
a raanner as is here stated ? In what sense could
he be the object of honour and trust, ^ if he were
merely a man like other men ? And, if the Psalmist
did not speak of the Messiah, of whom else can

' Is. xl. 18, 25. Johni., 18. x. 31. "^ Comp. Zech. xii. 10,
with John xx. 39. " Matt, xxiii. 37—39.
* Ps. ii. 6, 7, 12. Heb. i. 5. ' Ps. cxlvi. 3. Jer. xvii. 5, 6.

RESTORATION OF ISRAEL. 173
the words used by him be interpreted, without
the greatest conceiveable impropriety ? — Even
the words of Solomon in Proverbs, are not without
importance in this inquiry. For, though Wisdom
may be considered as an allegorical character ;
yet the language used is so personal, and so
accords with the other scriptures which have been
examined, that it is far more rational and obvious
to interpret them of the Messiah — " The Word "
and " Wisdom, of God." the feminine gender ofthe
original is no valid objection. Verbum, by which
Aoyo? may be translated, is neuter, and the Arabick
word for it is feminine.
Let us then briefly consider the passage. —
" The Lord possessed me in the beginning of his
" way ; before his works of old. I was set up frora
" everlasting, from the beginning, or ever the
" earth was. When there were no depths, I was
" brought forth ; when there were no fountains
" abounding with water ; before the mountains
" were settled, before the hiUs was, I brought
forth. While as yet he had not made the earth,
nor the fields, nor the highest part of the dust
" of the world. When he prepared the heaven,
" I was there ; when he set a corapass on the face
" ofthe depth. When-he established the clouds
" above, when he strengthened the fountains of
""the deep ; when he gave to the sea his decree,
" that the waters should not pass his command-
" ment ; when he appointed the foundations of
" the earth ; then was I with him, as one brought
" up with him ; I was daUy his dehght, rejoicing
" alway before him ; rejoicing in the habitable

ii

174 ANSWER TO CROOLL'S
" part of his earth : and my delights were With
" the sons of men." ^
On this passage, I shaU only caU the reader's
attention to two words used by the inspired
writer " I was brought forth," twice used ; 2 ifibS'irr,
from Vin, which signifies among other things, to
bring forth young. It is pual, or the passive of
pihel or rather ^o/ieZ. Genitus est : formatus est.
(Robertson.) It is used in only a few places.
" Art thou the first man that was born ; or wast
" thou made before the hills ?" Wast thou brought
forth P^ " Behold I was shapen in iniquity, and in
" sin did my mother conceive me :" or, " Behold
" I was brought forth in iniquity ; even in sin did
" my mother conceive rae" ¦* — " Dead things are
"formed from under the waters."— Or, " Vast
" giant-like things are formed frora under the
" waters. (Bp. Patrick.) " Giants are brought
"forth frora under the waters." (a'^tj^D'^.) The
production of the monsters of the deep is evidently
meant; which are brought forth hy the parent
animal.5 These are, I believe, the only places in
which this passive forra of the verb is used ; and
they sufficiently fix the meaning of it.^ But
how is the word applicable to wisdom, as an
abstract attribute ? In the meaning which it
is most natural to affix to it, the coincidence
with the scriptures before adduced, and with
the language of the New Testaraent concerning
" the Word," " the only begotten Son, who was
' Prov. viii. 22—31.' = 24, 25. " Job xv. 7.
* Ps. li. 5. ' Job xxvi. 5. • See Ps. xc. 2. Heb.

RESTORATION OF ISRAEL. 175
" in the bosom of the Father," is peculiarly strik
ing. — The second word, to which I would request
the reader's attention, is rendered, " One brought
" up with him ;" ^ py^, Nutricius, educatus, filius
in sinu patris gestatus : lyxoA^oj. Wisdom had said
that she was brought forth ; now she adds that she
' was in the bosom of the father : ' ^ {Robertson :)
a word from the same root.
What shall we say to the words of Jacob, a short
time before his death ? " And Jacob blessed Jo-
" seph, and said, God, before whora my fathers
" Abraham and Isaac did walk : the God that fed
" me aU my life long ; the Angel that redeemed
" me from all evil ; bless the lads. &c." ^ If this
Angel were merely a creature, was not Jacob
guUty of idolatry, in ascribing to him " redemption
" from all evil,"* and in praying solemnly to him to
bless his grandsons ? We might multiply examples
of this kind ; but I must only refer the reader to a
few of the scriptures where they stand recorded.^
God says of Moses, " The simiUtude of Jehovah
" shall he behold." ^ Now who or what is this.
" SIMILITUDE of Jehovah," except it be Immanuel,
"the Image of the invisible God ?" '—Again,
Who was "the Angel of God's presence," that
saved Israel ? ^ Who was the Angel of the
covenant ? " Jehovah whora ye seek, shall sud-
" denly corae to his temple, even the Angel of the
" covenant, whom ye deUght i,n."^
' Prov. viii. 30. "* John i. 18. ' Gen. xlviii. 15. 16.
' 2 'Tim. iv. 18. " Exod. iii. 2—6. xxiii. 20—22. Josh.
v. 13— 15. vi. 1,2. Judges xiii. 15— 23. °Num. xii. 8.
' John i. 18. 2 Cor. iv. 4. Col. i. 15. ' Isaiah Ixiii. 9.
' Mai. iii. 1.

176 ANSWER TO CROOLL'S
All these'thinpi are perfectly easy, according
to the Christian" doctrine concerning " the great
" mystery of godliness, God manifested in the
" flesh ;" but perfectly inexplicable on any other
ground: as even the Rabbinical traditions, and
endeavours to put another construction upon them,
most evidently shew.
Here I must cease, not because I have exhausted
the subject : but for fear of exhausting the reader's
patience. Lay all these scriptures together ;
ponder each separately ; appreciate the amount of
them as collected together into a focus, like the
rays of the sun in the burning glass : and then
ask seriously and impartially, Does the Old Tes
taraent predict the Messiah, as one, ' the nature
' of whose person would be forraed only like that
¦ of another raan ? ' With confidence, and without
fear of being refuted, I answer the question in the
negative. P. 17. 1. 24. ' Forgiveness of sin.' As this en
tirely depends on the questions under consideration
respecting the person of the Messiah, it needs not
any particular answer. If the Messiah were pre
dicted as Immanuel, he " has authority to forgive
" sin." If as a raere man, and ' the nature of his
' person be formed only like that of another man,'
he has no such authority.
ON THE TIME OF MESSIAH's COMING.
, P. 18. 1. 3. ' When is the Messiah to come ? '
Under this head, I shall endeavour to give ' scrip-
' ture proof,' that the Messiah is already come.
Mr. C. indeed thinks that this raust be done frora

RESTORATION OF ISRAEL. 177
the prophecy of Daniel exclusively, if it be done at
aU ; nay, he speaks as if Christians were ready to
concede this I The prediction in Daniel, indeed,
when fuUy and impartially examined, approaches
as near ta demonstration as the nature of the case
can admit : but,' before I enter on the considera
tion of it, or of Mr. C.'s remarks on it ; I must
prepare the way by examining sorae other pro
phecies concerning the Messiah.
Jacob, imraediately before his death, pronounced
blessings on his sons, evidently by the inspii-ation
of the Holy Spirit. In blessing Judah he says,
" The sceptre shall not depart frora Judah, nor a
" lawgiver frora between his feet, till Shiloh come ;
" and to him shaU the gathering ofthe people be." ^
tOlC) signifies a rod or staff, a sceptre, a tribe.
When Jacob spoke, his posterity was no raore di
vided into tribes, than formed into a kingdom.
But he foretold that the sceptre, or rod of autho
rity, (like the rod of Moses,) would devolve on
Judah. Accordingly it did so, as soon as Israel
was numbered and marshalled in the wilderness ;
and the tribe of Judah was the ruling and reigning
tribe, in general, from that time, till the destrue-
tion of Jerusalem by the Romans. The Word
cannot here signify tribe : for " the tribe shall not
" depart frora Judah," that is, from the tribe of
Judah, gives no tolerable meaningr It is used for
a sceptre in two Psalms prophetic of the Messiah ; 2
and in Ezekiel, where it is distinguished from an
' Gen. xlix. 10. . ,
' Ps. ii. 9.—" A rod," or sceptre, " of iron." xly. 6. " The
" sceptre of thy kingdom is aright sceptre,"
VOL, IX. N

178 ANSWER TO CROOLUS
ordinary rod ; * and by, Amos, ^ — " The sceptre
" shall not depart." — ' A king who is of Judah,
' and a legislator, shall not both at the same time
' depart. The sceptre departed in Zedekiah, but
' the legislator departed not : except when Christ
' erected his kingdom over the nations, and took
' away the authority from the former shepherds.'
' The sceptre shall not be reraoved from Judah ;
' {dux, dominus, dominator, rex) a leader, lord,
' ruler, king, so called, says R. E. because he used to
" bear a sceptre in his hand. — Kings and the royal
' authority, according to the threefold Targum,
' and the ancient Hebrew Talmudists, and many
' even more raodern ; so that they are eraployed
' in vain who interpret it othervf'v&e. '{Robertson.)
" And a lawgiver from between his feet :" p jph^,
part, pohel from pj^Pl one decreeing, giving laws.^
The word occurs in Numbers, and is tranlated law
giver.* In the phiral it is rendered " governors." ^
" The portion ofthe lawgiver ;" ^ that is, the por
tion which Moses, the lawgiver, had prophetically
assigned to Benjamin ; or that which Joshua, the
governor, afterwards aUotted him. " Judah is my
" lawgiver," with evident reference to this text '
" The Lord is our Lawgiver, &c. ^ — I believe, these
are the only places in which the word occurs in
the Hebrew Bible : and they are sufficient to fix
its bibUcal meaning ; namely. One having author
rity to enact laws, or at least to enforce by power
laws already enacted, 'o 'HysjtAEvoj {Sept.)
' Ez. xix. 14. " She hath no strong rod, for a sceptre to rule."
The Hebrew, h'\l4Tph tOllU? tj^ nm
' Am. i. 5. " Him that lioldeth the sceptre." ' Matt, xxiii. 2.
^Num. x-ici. 18. ' Judg. v. 14. « Deut. xxxiii. 21.
' Psalm Ix. 7. cviii. 8. Heb. « Isaiah xxxiii. 22. Heb.

RESTORATION OF ISRAEI^. 179
" TiU Shiloh come."—' That the ancient He-
' brews by Shiloh understood " the Messiah,"
' the threefold Targum teaches, or the Chaldee
' paraphrase of Onkelos, Jonathan, and Jerusa-
' lem ; in which it is written for Shiloh, King
' Messias." {Robertson,) ' As all the three Tar-
' gums agree, and the Talmud in the title
' Sanhedrim ; and many other . ancient and
' modern Jews. I will mention only the words
' of R. Bechai, who confesses, that it is right to
' understand this verse of the Messiah.' {Bp,
Patrick.) Different opinions prevail respecting the deriva
tion and meaning of the name : but the Peaceable
One, " the Prince of Peace," as tranquil, ' and
' the author of eternal tranquility,' seems the
most obvious. This, however, does not at all
affect our argument.
It was then expresvsly predicted by Jacob when
dying, as his words are recorded by Moses, that
the Messiah should come while Judah continued
in authority ; and while the Jews, so called from
Judah, had power to make laws, or to enforce
the law of Moses ; and to manage the affairs of
their nation by a government of their own : but
that, afterwards " the gathering of the peoples"
{plural) would be to Shiloh ; or the obedience of
the people would be rendered to him.
It is needless to go through the detail of the
history of Israel, and of the ruling and legislative
authority of Judah, previous to the Babylonish
captivity. From the accession of David to the
eve of that event, during almost 500 years, his
descendents frora father to son, possessed the
N 2

180 ANSWER TO CROOLL'S '
kingdom, in lineal succession. Then, indeed,
" the tabernacle of David " fell into ruins : yet,
even during the captivity, some authority over
the Jews, and their internal affairs, was evidently
vested in the descendents of Josiah : and Zerub-
babel, under whom the Jews were restored, was
of that family. The whole nation, however, was
from that time called Jews, or Judeans : and,
though not wholly independent, they retained
their distinction as a nation, and were generally
governed by rulers from among themselves,
during the continuance of the Medo-Persian and
Macedonian kings, and for some time after the
Romans gained the ascendancy. Even these con
querors did not deprive Judah of the sceptre and
lawgiver. King Herod, indeed, was by birth an
Edomite ; but he was a Jew, as proselyted : the
Sanhedrin still possessed great authority, with
little interference of the Romans, till after the
birth of Jesus. But soon after, at the death of
Archelaus, Judea was reduced to be a Roman
province, under Roraan governors : the authority
of the Sanhedrin was also greatly Umited, and its
functions restricted. That court did not. possess
legal authority to enforce their own sentence
against Jesus ; but were constrained to apply to
Pilate to crucify him : and, after a few very short
intervals, in which they recovered rather more
authority, Jerusalem and the temple were
destroyed ; the whole civil and ecclesiastical
government subverted and annihilated ; the Jews
dispersed as wanderers through the nations ; and
they have continued for almost 1750 years
" without a king, and without a prince, and with-

RESTORATION OF ISRAEL. 181
" out a sacrifice, &c." ^ — ' They have been for
' 1745 years, raore destitute of sceptre, lawgiver,
' and every kind of legislative authority, ^han even
' during the Babylonish captivity.' This consider
ation so perplexed a learned Jew, above 700 years
ago, that he wrote thus to his friend : ' I would
' fain learn frora thee, out of the testimonies of
' the law and the prophets, and other scriptures,
' why the Jews are thus smitten in this captivity
' wherein they are ; which may be properly called
' the perpetual anger op God, because it hath
' no end. For it is now above 1000 years since we
' were carried captive by Titus ; and yet our
' fathers, who worshipped idols, killed the prophets,
' and cast the law behind their back, were only
* punished with a seventy years captivity, and
' then brought horae again ; but now there is no
' end of our captivity, nor do the prophets promise
' any. — {Bp. Patrick.)
, Every attempt of the Jews to shew that they
have, or can have, a sceptre, or lawgiver, in their
present dispersed state, only proves how reluctant
they are to believe that Shiloh is come. But he is
come ; and Jesus is Shiloh : to him has the gathering
of many peoples been, and soon I trjist the
Jews will be gathered to him ; which " will be
" as life from the dead " to all the nations of the
earth. 2
The word tflltt) signifies a rod, and in a very few
instances it is used for a rod of correction.^ Hence
sorae modern Jews, would interpret the prediction
thus, ', The rod of correction shall not depart from
' Hos. iii. 3, 4. ' Rom. xi. 15. ' Ps. Ixxxix. 32. Lam. iii. 1 .

182 ANSWER TO CROOLLS
'Judah— tiU ShUoh come.' But, wherever the'
word is thus used, God is indeed supposed to be
the Agent, and man the instrument ; but sin the
procuring cause. In this place, however, it occurs
in a prediction of Judah's pre-eminence and
long continued prosperity ; without the least
intimation of any thing respecting either sin or
correction : and its connection with the word
lawgiver wholly excludes the interpretation, as
entirely foreign to the subject. Indeed every
student of such subjects should remember, that
it is absurd to explain a single clause in a sentence
to mean what is in all respects unsuitable to the
rest of the sentence, or of the subject of which
the writer is treating. It is, however, evident
that tjtie interpretation is adopted as a sort of
forlorn hope, when the Jews are hard pressed with
this prophecy, as to the tirae of the predicted
coming of the Messiah.
II. The next passage of scripture which I shall
adduce, in proof that the time fixed by the pro
phets for the coming of the Messiah is past, and
has been so for many ages, is taken from the
prophecy of Haggai. " For thus saith the Lord
" of hosts ; yet once it is a little while, and I will
" shake the heavens, and the earth, and the sea,
" and the dry land : and I will shake all nations,
" and the desire of all nations shall come ; and I
" will fill this house with my glory, saith the
" Lord of hosts. The silver is mine, and the gold'
" is mine, saith the Lord of hosts. The gloiy
" of this latter house shall be greater than that of
" the former, saith the Lord of hosts ; and in this
" place will I give peace, saith the Lord of

RESTORATION OF ISRAEL. 183
" hosts." ^ It is probable that raodern Jews
wiU refuse to adrait this as a prediction of the
Messiah : but, in that case, it becomes requisite
that they should explicitly shew what events are
predicted ; and who is marked out by " the Desire
" of all nations ;" JTHlsn Desiderium, res deside-
rabilis, expetibilis, concupiscihilis.^ ' That which
' all nations would desire ;' or, ' which would be
' desirable for all nations.' The seed of Abraham,
in whom all " the families of the earth shall be
" blessed." — ^The noun is singular, but the verb is
plural; but perhaps the noun also should be
plural. A plural noun from the sarae root is used
concerning Daniel p and rendered " Thou art
" greatly beloved ;" as the Roman emperor was
called, Delicice humani generis. Some would
render it, ' the desirable things of all nations.' The
objections to this interpretation are, the great
' solemnity of the introduction, (6, 7,) and the
' impropriety of the language, " shall come ;"
when it should rather be said, " shall be brought."
It may well be doubted whether the ' second
' temple could exceed that of Solomon, in the
' splendour and costliness of its ornaments. Pri-
' deaux values the gold with which the holy of
' holies alone was overlaid, at four millions three
' hundred and twenty thousand pounds sterling.
' It seems to me, that supposing the Messiah to be
' prophecied of, greater precision in the language
' could not have been used.' {Bp. Newcome.) —
Whoever compares the sixth chapter of the first
' Hag. ii. 6—9. Heb. xii, 26—29, ' 2 Chron, x^i, 20,
Ps. cvi. 24. Jer. in. 19. Heb. ' ' Dan. ix. 23.

184 ANSWER TO CROOLL'S
book of Kings, with even the most splendid
accounts of the second temple, however " adorned
" with costly stones and gifts ;" must perceive
that the former, being overlaid in every part,
even the very " floor with pure gold," had a glory
in tMs respect, which was incoraparably beyond
that of the second teraple, in its highest magni
ficence. So that nothing but the presence of the
Messiah, such a Messiah as has already been
spoken of under the preceding question, could
possibly cause the second teraple to exceed that of
Solomon in glory. — Again, when Solomon's
temple was dedicated, "the glory of the Lord
"filled the house :"i but nothing of this kind
occurred in respect of the second temple. By the
statement of the Jews themselves, the second
temple wanted many things which were the glory
of Solomon's temple ; " especially the ark of the
covenant and the raercy seat : and what occurred
during its whole continuance to corapensate and
overbalance these deficiences, except the personal
presence of Iraraanuel ; " the efiulgency of Jeho-
" vah's glory, and the express image of his person ?"
In this event, in this peculiar honour and dis
tinction, " the glory ofthe latter house was greater
" than that of the former ; " and from Jerusalem,
from that time, Jehovap gave peace, spiritual and
eternal peace, to all of every nation, who believed
in " the Prince of Peace," and embraced " the
" gospel of peace."
It was, then, predicted, that the Messiah should
come during the continuance of the second
' 2 Chron, vii, 1,2,

RESTORATION OF ISRAEL. 185
temple: but that temple has been destroyed
above 1740 years : therefore the Messiah is come;
and Jesus of Nazareth is the Messiah, for he has
no competitor.
III. In coincidence with Haggai, Malachi, the
last of the Old Testament prophets, in the name
of Jehovah, uses these words: "Behold I will
" send ray messenger ; and he shaU prepare my
" way before me : and the Lord, whom ye seek,
" shall suddenly come to his temple, even the
" Messenger " (or Angel) " of the covenant,
" whom ye delight in. Behold he shall come,
" saith the; Lord of hosts : but who may abide the
" day of his coming ? " ^ Can any man reasonably
doubt whether the messenger here spoken of, as
sent " to prepare the way of the Lord," be the
same who is afterwards foretold under the name
of Elijah ? 2 When this herald had " prepared the
" way, the Lord, whom the Jews sought, would
'' suddenly come to his temple." Who is this
" Lord, who would come," not to the temple
'^of another, not to the temple of Jehovah,
but to his own temple? Who is He that is
also " the Messenger of the covenant," as' sent
by another, for a special purpose? Who is he
in whora the Jews, in prospect, " delighted,"
yet whose coming they could not " abide?"
Whom did the Jews expect at that time ? Whom
have they ever~ since been seeking ? Is not this
the long-expected and desired Messiah ? Beyond
all doubt, he is meant : yet he must corae while
the temple stood ; and that temple has been de-
' Mai. iii. 1,2.
' Mai. iv. 51. Isa. xl. 3, 4. Matkix. 13. Lukei. 45—17, 76.

186 ANSWER TO CROOLL'S
stroyed for above 1740 years ! ' The person whose
' coming is so solemnly proclaimed, is described
' by the name of the Lord, jiTtijn, the same whom
' David called his Lord, ^ (""^IN) and he is the
' Lord of the temple, where he will make his ap-
' pearance.' — ' He shall choose this place to pub-
' lish his doctrine, and to do many of his miracles :'
{Lowth:) and also to exercise his authority, and
raanifest his glory. ^ This is no obscure prophecy:
the outline is raarked, and clear, and strong ; and
with that alone, in this place, we are concerned.
The tirae fixed for its accomplishment has long
since elapsed : so that either it has already been
fulfilled, or it has failed of accomplishment. But,
if it was not fulfilled in our Lord and Saviour
Jesus Christ, when and how has it received its
completion? Till this is shewn, we must con
clude, with unhesitating confidence, that the
Messiah was predicted as coming, while the
temple at Jerusalem was in existence ; and that
Jesus of Nazareth is He.
Grounded on these and similar predictions, it
is well known that in all the eastern regions an
expectation prevailed of some extraordinary per
son, who was about to arise and obtain dominion
over the nations. ' Percrebuerat Oriente toto
' vetus et constans opinio, esse in fatis ut eo tem^
' pore Juded profecti rerum potirentur. — ^An an-
' cient and consta,nt opinion had been spread
' abroad through all the east, that it was in the
' fates, that persons coming at that time out of
* Judea, should obtain the dominion.' {Suetonius)
' Psalm ex. 1. ' Matt. xxi. 12—15. John ii. 14—21.

RESTORATION OF ISRAEL. 187
' Pluribus persuasio inerat, antiquis sacerdotum
'' literis contineri, eo ipso tempore fore, ut vale-
' secret oriens, profectiq-ue Judea rerum potirentur.
' A persuasion was in most men of its being con-
' tained in the ancient writings of the priests, that
' at that very time it wov^ld be, that the east would
' become strong, and that persons coming out of
' Judea, would obtain the dominion.' {Tacitus.)
It seems, that Vespasian, the Roman general in
the east, who exercised authority iri Judea, availed
himsglf of this opinion, in his successful attempt
to mount the imperial throne. — The expected
Messiah, at that very time, was to the Jews
o* Epxof^evos, " He who cometh ; " and the false
Christs, or Messiahs, who began to arise about
the same time, one after another, furnish a clear
proof that, according to the computation of the
ancient Jews, the predicted time for the appearing
of the Messiah was arrived. The flatterers of
Herod the Tetrarch are said to have considered
hira as the Messiah, and, as sorae suppose, they
were on that account called Herodians. — ^Virgil
has his Pollio, taken from the Sybilline bOoks,
which were manifestly derived from the pro
phecies of scripture concerning the Messiah ; and
all was either ' silent expectation,' or turbulent
expectation, frora a short time before the days of
Jesus to the destruction of Jerusalejm by the Ro
mans. Yet after so many revolving centuries no
Messiah appears,, unless Jesus was He ! Various
have been the devices of the Jews, to account for
this delay; which only shews the pei'plexity to
which it reduces them. Mr. C. says, that ' the
end of any thing may be shortened.' (P.. 67. 1. 12.)

188 ANSWER TO CROOLL'S
Some have thought that it might also be length
ened, and that 1800 years of delay, have been
appointed as the punishment of their sijis. But
where do we find in scripture, that God either
lengthens or shortens the terra expressly marked
out in any prediction ? The deluge came, to a day,
at the time previously appointed: Israel was
rescued frora Egypt on the very day before re
vealed to Abrahara: and, the predicted seventy
years of the Babylonish captivity being finished,
the Jews were liberated and restored by the decree
of Cyrus. All such evasions, therefore, are wholly
inadmissible. Mr. C. has repeatedly said, that Daniel's pro
phecy of seventy weeks ' is that which we rely
' on ; ' and that ' we have nothing else upon which
' we can rely.' But, in fact, I think it has been
fully proved from the Old Testament, that the
time fixed in prophecy for the coming of the
Messiah has long since elapsed ; and that, the
point is incontrovertible, apart from the existence
of that prophecy. I must not, however, close this
part of our subject, without calling the reader's
attention to it : though the nature of this publi
cation excludes that adequate consideration of it,
which is requisite, in order to give the demonstra
tion contained in it the fuU prominency to which
it is entitled.
The solemn introduction to this extraordinary
prediction, consisting of Daniel's fasting, and
most fervent prayer for his people ; and the Lord's
sending to him the angel Gabriel, to assure him
that his prayer was heard ; and that he was
" greatly beloved ; " with the design on which

RESTORATION OF ISRAEL. 189
Gabriel came, to cause him to " understand the
" matter and consider the vision : " aU these
things combine to shew that events of no ordi
nary importance were about to be revealed.
The general term of seventy weeks is dated in
Daniel, not from the destruction of the first
temple, as Mr. C. repeatedly states; (p. 88.
1. 21—23. p. 88. 1. 21, 22 ;) but " from the going
" forth of the commandraent to restore and to
" build Jerusalem." This should be particularly
noticed : and it hence becomes needful to inquire.
What decree, or commandment, noticed in scrip
ture, is that referred to in the prophecy ? for they
were all future when Gabriel spoke to Daniel.
The decree of Cyrus related merely to the re-
buUding of the temple. ^ That of Darius only
confirmed and explained that decree. ^ The com
mission given by Artaxerxes to Ezra did not in
deed directly contain any thing about restoring
and building Jerusalem. * But the comraission
granted to Nehemiah, in the twentieth year of
Artaxerxes, was expressly " a commandment to
" restore and to build Jerusalera." So he under
stood it ; and accordingly he rebuilded the waUs,
and provided for the fortification and replenishing
of the city, and defending it against invaders, with
the greatest earnestness; not at aU intiraidated
by the reports which were spread concerning his
designs. ¦* These considerations have induced
some learned men to date the seventy weeks,
from Artaxerxes's commission to Nehemiah ; but
' Ezra i. 1—4. ' ' Ezra vi.
^ Ezra vii. ¦¦ Neh. ii. iv, vi.

190 ANSWER TO CROOLL'S
the chronology does not easily admit of it. The
commission indeed to Ezra was not explicit about
the rebuilding of the city and" its walls : yet the
expressions used in Daniel raay be understood
figuratively, and include the resettling of the
whole estate of the Jews, civil and ecclesiastical,
which was begun by Ezra, and carried on and
corapleted by Nehemiah. It is therefore, at pre
sent, the general opinion of learned men, that
the decree spoken of to Daniel by Gabriel is that
granted by Artaxerxes to Ezra, in the seventh
year of his reign. This commission to Ezra,
whence the seventy weeks should be dated, was
granted about four hundred and fifty-seven years
before the Christian era. The " seventy weeks" are
divided into three parts ; " seven Weeks," " sixty-
" two weeks,'' and " one week." The first seven
weeks, or forty-nine years, are generally allotted
for the execution of the decree " to restore and to
"build Jerusalem:" and in about that time, the
waUs and fortifications of Jerusalem were com
pleted ; her streets and houses rebuilded ; and the
city replenished with inhabitants, as in ancient
times. This leads us to four hundred and eight
years before the Christian era ; but this era com-
mencesi as it is ge;nerally agreed, four years after
the birth of Jesus. " Sixty-two weeks," from this
time, brings the calculation to A. D. 26, or the
thirtieth year of our Lord's age. It is immaterial
in this argument, whether the words, " The street
" shall be built again, and the wall, even in
" troublous times," be connected with the " seven
" weeks," during which that work was performed;
or with the " sixty-two weeks," during which

RESTORATION OF ISRAEL. 191
Jerusalem, amidst turbulent times, and various
revolutions, continued a fortified city, previously
to the entrance of our Lord on his public min
istry ; which seems to have taken place, exactly
at the end of the sixty-two weeks, when he was
thirty years of age. ^ Minute exactness is not
requisite in such computations, and learned men,
who agree in the. grand outline, vary a little in
subordinate matters ; but this was at least nearly
the case. The continuance of our Lord's min
istry, till his crucifixion^ is likewise differently
computed : but, on every computation, he was
crucified during the continuance of the " last
" week," and after the end of the " sixty and two
" weeks." — The longer the part of the time is
which we allot to his ministry, the less remains
for those events which took place soon after his
resurrection. Some compute that he expired on
the cross in the last year of the seventy weeks ;
and some, that it was in the middle of the seven
tieth week ; induced by the clause " in the midst
" of the week, he .shall cause the sacrifice and
" oblation to cease : " but whether this, " He shall
" confirm the covenant with many for one week,"
be understood of the term of John the Baptist's
ministry, and afterwards of our Lord's till his
.death ; or whether it take in the first successes of
the gospel, after his resurrection, we come nearly
to the same point : and as near, as the purposed
obscurity of prediction; previously to its comple
tion, allows us to expect.
Mr. C. indeed thinks it, and probably the Jews
' Luke iii. 23.

192 ANSWER TO CROOLL'S .
in genpral think it, incumbent on us to shew,
that the seventy weeks reached to the destruction
of Jerusalera and the temple ; because in fact the
oblation did not cease till that catastrophe : and
then indeed we might be reduced to some expe
dient simUar to the * shortening the end of a
' thing ; ' but we are under no necessity of having
recourse to so desperate a measure. If Jesus be
the Messiah, (and, if this prophecy relate to the-.
Messiah, that question is decided,) then our in
terpretation of its language must be taken from
Christianity. Now Christians consider, and must
consider, all the typical sacrifices and oblations as
virtually abolished, when the one great Sacrifice
for sin had . been offered. They might be toler
ated, and attended on by Jewish converts to
Christianity, as a matter of expediency, and till
they better understood their Christian liberty ;
but they ceased to be " shadows of good things to
" come," -instituted acts of worship, and ' means
' of grace.' Commemoration immediately suc
ceeded to preftguration : Christian ordinances to
Jewish : and from the time when Jesus expired*
on the cross, " when the veil of , the temple was
*' rent from the top to the bottom," the dispensa
tion of the Messiah superseded that of Moses.
Sacrifice and oblation ceased, as required or ac
cepted by God, from those who neglected the
salvation of Christ, and the whole became as a
cjancelled bond. ^
This was not, indeed, fully understood, for some
time, even by the first preachers of Christianity ;
' Col. ii. 14.

RESTORATION OF ISRAEL. 193
and, if we adopt the opinion of those who com
pute, that the last week of the seventy reached till
two or three years after the death of Jesus ; till
his gospel had been fully offered to the Jews as a
nation, and rejected by them ; or till the gentiles
began to be admitted into the Christian church ;
our general conclusion will not be in the least af
fected. From this period, according to Christi
anity, the Jews, as such, ceased to be the people
of God, who now " called his people by another
" name." ^ The nation was from that tirae left in
the condition of a condemned criminal ; yet " the
" long-suffering of God waited, as in the days of
" Noah," that individuals " raight save themselves
" from that untoward generation." Of this long-
suffering many tens and hundreds of thousands
availed themselves : but, when the time predicted
by our Lord arrived, before " that generation had
" passed away," the term of God's long-suffering
having expired, he fulfilled the rest of Daniel's
prophecy : " And the people of the prince, that
" shall come, shall destroy the city and the sanc-
" tuary ; and the end thereof shall be with a
" flood ; and to the end of the war desolations are
" determined." " The overspreading of abom-
" ination shall make it desolate, even until the
" consuraraation, and that determined shall be
" poured upon the desolate." Then the virtual
abolition of the sacrifice and oblation became
actual; yea, the observance of the law of sacri
fices became impracticable, as it has now been
for above 1700 years. But no date is in the pro-
' Isaiah Ixv. 15. Acts xi. 26.
VOL. IX, O

194 ANSWER TO CROOLL'S
pheey explicitly fixed to any event subsequent to
Messiah's death, and the " confirming of his cove-
" nant with many."
It would be wholly unsuitable to the object of
this publication, to enter, critically and fully, into
the expressions used by the angel Gabriel in the
twenty-fourth verse. * Perhaps to " finish the
" transgression " means, the commission of that
crime by the Jewish nation, as the counsel of
their rulers, scribes, and priests, adopted by the
people, (when, demanding the crucifixion of Jesus,
they exclaimed, " His blood be on us and on our
" children ; ^) by which the measure of their guilt
was filled up : for the original word is not used
by Moses for any of the legal sacrifices. " To
" make an end of sin," or of sin-offering, (as the
word is often used) evidently means, to abrogate
the laws of sin-offerings. " To make reconcilia-
" tion for iniquity, and bring in everlasting righ-
" teousness," can mean nothing less, than to offer
that atonement, and finish that righteousness, by
whieh all the people o£ the Messiah should be
pardoned, reconciled to God, justified, made holy,
and eternally saved. " To seal up the vision and
" prophecy," or " the Prophet," means, to fulfil,
and seal as accomphshed, all the visions and pre
dictions of the prophets concerning the Messiah,
and to seal him as the prophet of the new dis
pensation ; " For him hath God the Father
" sealed." ^ " And to anoint the most holy,"
either the " Holy One of God," or the true " holy
' Mr. C. in quoting Daniel's prophecy, has wholly omitted
three out of the five verses of which it consists.
' Matt, xxvii. 25. ' John vi. 27.

RESTORATION OF ISRAEL. 195
" of holies ; " of which that of the tabernacle, con
secrated by anointing, was a type and shadow. * —
It is not material to our argument, whejther the
very best ititerpretation of all the clauses is here
adopted, or not; and I am very willing that
others should interpret some of them differently :
but, however interpreted, they must all have had
their fulfilment in the Messiah .here predicted ;
for the time has long since expired : as also must
the clauses^ " He shall confirm the covenant with
" many for one week," and " he shall cause the
" sacrifice and oblation to cease." — Mr. C. stops
in his quotation at the end of the 26th verse ; but
the reader's attention must be called to the con
cluding verse : " And he shall confirra the cove-
" nant Avith many for one week : and in the midst
" of the week he shall cause the oblation to cease,
" and for the overspreading of abominations he
" shall make it desolate, eVen until the consum-
" raation, and that determined shall be poured
" upon the desolate." ^ It is Obvious to consider
" Messiah the Prince " as the person spoken of,
who Would do all these things. Jehovah is not
mentioned ; and it is not easy to conceive in what
sense the Roman emperor, of whom some would
interpret it, could be said " to confirm the cove-
" nant with raany for one week." But I here
only draw the reader's attention to the language :
the prophecy will come before us on other topics,
when some of the expressions will be more fully
considered. At present we must keep to the
main argument ; namely, to prove that the Mes-
¦ Ex. xxic, 23—26, xl, 9, Heb, ix, 22—25, ' Dan, ix. 27,
O 2

196 ANSWER TO CROOLL'S
siah was to come before the destruction of the
second temple.
Is then the Messiah predicted by all the pro
phets here intended, or is some other person ?
The words, " Messiah the Prince," are in fact
raore explicit than those used in any other part of
scripture. Nothing can be more natural and
easy than the application of every clause to Jesiis
Christ, according to the New Testament : but, if
a Jew (as he raust, continuing a Jew,) reject this
application, let him shew in whom not only one
or two clauses may seem to have been fulfilled ;
but in whom, and in what events, each part and
expression of the prophecy, without exception,
received its accoraplishraent.
We may now close this part of the argument,
by briefly adverting to what Mr. C. has advanced
against the Christian interpretation. (P. 18. L 3.)
That which relates to the seventy weeks, and the
time when Messiah should be cut off, has been
fully considered. Jesus was crucified at the tirae
predicted, and the several consequences followed,
as foretold by the prophet.

P. 19. 1. 8. ' Not one of the apostles,' &c The
apostles adduced those parts of the Old Testament
which their arguraent required : but they never
professed to bring forward every prediction of the
Messiah contained in it. Several, even of those
which the Jews allow to have been spoken of the
Messiah, are not quoted : so that their silence is
no proof that ' they could not have thought of
' such a thing.' But there might be special rea-

RESTORATION OF ISRAEL; 197
sons for their conduct as to this prophecy. No
thing so irritated the minds of the Jews in those
days, as the declaration that the teraple would be
destroyed, and its worship terrainated, according
to the predictions of the crucified Jesus ^ No
prophecy so clearly predicted these events, and so
connected thera with the "Messiah, the Prince
" being cut off," as this of Daniel: the apostles
could allege and expound prophecies in abundance
to prove their point without it : it was their object
to convince, not to exasperate : and raost of the
New Testaraent was written before the destruc
tion, of Jeriisalera. This prophecy is however
referred to in the gospels ; ^ and it raust be in
cluded in those prophecies which Mr. C, afterwards
mentions, as proofs that Jesus was not a prophet,
but only repeated the prophecies of the Old Tes
tament. (P. 90.)
P.. 19. I. 15. ' We read,' &c. Whatever objec
tion a Christian may have to the criticism of this
passage, he can have none to the conclusion de
duced ; ' Messiah, which means the king, " shall
" be cut off," and not to him, Vv ]"'Sl'l ; that is, he
' shall have no successor.' For the Messiah, when
" cut off out of the land of the living ; " when
Jehovah raade his soul an " offering for sin," yea,
" because he poured out his soul unto death ; saw
'^ his seed, and prolonged his days^ and the plea-
" sure of the Lord prospered in his hands.",^
Thus Jesus arose from the dead, ascended into
heaven, reigns over all worlds, ' has no suc-
' Acts vi. 13, 14, xxi. 28.
= Comp. Dan. ix. 27. with Matt. xxiv. 15. Mark. xiii. 14.
Luke xxi. 20. Ms. Iiii. 8, 10, 12.

198 ANSWER TO CROOLL'S
' cesser ; ' but " must reign till all enemies be put
" under his feet." ^ I do not think this the
meaning of the clause; but, waving this, on
Mr. C.'s interpretation, it clearly marks Jesus as
the promised Messiah. — ' By which is pointed out,
' that there shall be no more kingly power in the
' Jewish nation.' " The sceptre was departed from
" Judah, and a lawgiver from between his feet : "
" Shiloh was come; and to him," ever since,
" the gathering of the peoples has been."
P. 19. 1. 24. ' This Messiah that was to be cut
' off was king Agrippa.' — ' Agrippa was of the
' stock of Abraham, and king over Israel.' (P. 20.
1. 1.) — King Agrippa was a descendent of Herod,
who was of ' the stock of Edom,' but a proselyte
to Judaism. At the death of his father Herod, ^
Judea became again a Roman province; but after
some years the Emperor Claudius made Agrippa
king of Chalcis ; and afterwards gave him the
tetrarchies of Philip and Lysanias; namely, Ituraea,
Trachonitis, and Abilene : all these re^ons were
without the boundaries of the promised land.
But Nero, along with some towns in Peraea, gave
him part of Galilee. Agrippa also possessed some
authority, as deputy of the Roraan emperors, over
the treasury of the temple, and the succession of
the high priesthood : and he seems to have used
this authority in deposing and advancing the high
priests, without regard to the law of God. But
Felix, and Festus., and other Roman governors,
exercised the whole civil authority in Judea all
the while. In what sense then was Agrippa, ' of
' 1 Cor. XV. 25. - Acts xii. 23,

RESTORATION OF ISRAEL, 199
' the stock of Abraham, and king over Israel ?'
How could he be caUed " Messiah the Prince,"
by way of emphasis and distinction ? Or how can
the several parts of the prophecy be applied to
him? My scanty library does not give me the means
of ascertaining in what manner Agrippa was cut
off. It seems from Josephus, that he was con
nected with the Roraans and with their armies, in
the beginning of that war which ended in the de
struction of Jerusalem ; but afterwards we read
nothing concerning him. As to ' his son Monves,'
I own I never before read his name. I cannot find
it in the Roman historians, or in Josephus. I
suspect, from the forraation of the word, that it is
taken from the Rabbinical writers ; and I should
be glad to be informed, on what authority this
part of the narrative rests. It is clear, however,
that both the death of Agrippa, and every thing
relative to his son Monves, are almost overlooked
by historians. If it had not been for Josephus,
and for the writer of the Acts of the apostles, even
king Agrippa would scarcely have been known to
posterity". And can it be conceived, that such an
obscure, petty, dependent prince, ruling by the
courtesy of the emperors over a part of Galilee,
and some adjacent regions inhabited by gentiles,
(while Judea was ruled by Roman governors,) was
" Messiah the Prince ; " and that his obscure death,
and that of his son, were the events intended by
the Holy Spirit, in this prophecy, which is intro
duced with such solemnity, and concludes with
such awftd denunciations of judgmerits on the
Jews ? It does not even appear that the slaughter

200 ANSWER TO CROOLL'S
of Agrippa had any political connexion with these
judgments: and, being the act of the Romans,
could not be the deserving cause of them before
God. Indeed, this (as far as I can learn) new interpre
tation is a confession of the insuperable diffi
culties, to which Daniel's prophecy reduces all
those who refuse to own Jesus, as " Messiah the
" Prince." P. 20. 1. 3. ' Thus far,' &c. It is not difficult
or uncoramon for men to boast of victories which
they have not obtained ; and with such evident
complacency, as shews that they really think they
have obtained them.
P. 20. 1. 6. ' The coming of the Messiah until
' this day is unknown.' Mr. C. has, however,
bestowed considerable pains in the subsequent
pages, to ascertain this unknown ' mystery.' In
fact, scarcely any predictions in the scripture are
so clearly dated, as those which relate to the cora
ing of the Messiah. This has already been shewn.
The reader must judge in what way the two texts,
adduced in proof of this assertion, bear at all on
the subject. In the first, (I. 9.) the Messiah re
turning frora the slaughter of his eneraies, repre
sented by Edora, says, " For the day of vengeance
" is in my heart, and the year of ray redeeraed is
" come." He had had it long at heart to execute
vengeance on his enemies, and to rescue his people,
and the fixed time was at length arrived. Nothing
is said of the coraing of the Messiah, but of his
victory over his enemies. Whatever God deter
mines, whether revealed or concealed, is " in his
" heart :" and the tirae being come implies that it

RESTORATION OF ISRAEL. 201
was no longer concealed. ^ In the second, (I. 21,)
Daniel was ' longing to know,' not ' the coming
of the Messiah,' as Mr. C. asserts, (I. 25,) of whom
no mention is made ; but when God " should
" have accomplished to scatter the power of the
" holy people," ^ that is, the time ofthe gathering
of Israel from their dispersions, their conversion
to Christ, their restoration, and the final triumphs
of the'gospel : and even of these events thp prophet
had received such clear revelations, as have been a
clew and guide to the expositors of prophecy, in
every subsequent age ; though they could not
fully understand every thing respecting it.
P. 20. 1. 28. ' The Messiah is not yet come.
' We must look,' &c. This whole passage (p.
20- — 26,) is a mixture of scriptural truth ; of hur
man traditions, which are not entitled to the least
credit ; and of inaccuracies of little consequence.
P. 21. 1. 4. ' The third,' &c.— The kingdora of
the Messiah is afterwards stated to be ' absolutely
' earthly,' (p. 53^ — 57,) and is such a kingdom,
perfect, and to ' endure for evermore ? '
P. 21. 1. 25. ' Angels could give no names,' &c.
Angels did not give names to the animals, for they
were not directed to do it : but we have no reason
to conclude from any thing revealed in the Old
Testament, that man Was ever superior to angels,
or equal to thera : man also was created with a
material body, angels are imraaterial spirits. Our
main argument, however, is no ways affected by
the opinion. — ^Again, we are not informed what
Satari was when God created Adam : we only
yis. Ixiii. 1—6. "¦ Daniel xii. 7, 8.

202 ANSWER TO CROOLL'S
know, that, concealed in the serpent, he tempted
and ruined our first parents, and all their posterity
in them. P. 22. 1. 11. ' Six thousand years, — but no
' longer.' Mr. C. has then discovered ' the un-
' known mystery :' for ' this last period will com-
* mence with the coming of the Messiah.' (P-
21.) He wiU come then exactly at the end of the six
thousand years from the creation : and it is not
difficult to compute those years, principally from
the Old Testament. The present is about 5818 :
and one hundred and eighty-two years, or about
that time, will complete the six thousand years.
Six thousand years, however, from the creation,
either as the time of the coming of the Messiah,
or to the millennium, is no where stated in scrip
ture : yet many Christians have conjectured, that
the millennium will begin at the end of six thou
sand years ; and argued for it with considerable
plausibiUty. — ^But this has not the least relation to
the coming of the Messiah ; and is no more than
a remote consequence of that event.
P. 22. 1. 19. ' Of what use would his coming be ?'
— It must appear to every real Christian, that the
coming of a Messiah, to establish an ' absolutely
' earthly kingdom,' can never be of much use to
sinful dying men ; but, as Mr. C. repeats this ques-
ticMi afterwards, I shaU endeavour, once for all, to
give it a distinct answer. Corruption admits of
degrees ; and it might be of some use for the
Messiah to come, even if only to render the world
far less corrupt than it otherwise would have been.
P. 22. 1. 25. ' The new world will coraraence,'
&c. It will commence at the end of 6000 years

RESTORATION OF ISRAEL. 203
from the creation, and with the coming of the
Messiah ' On tliis ground, the time of the Mes
siah's coming, so far from being unknown, never
* told to any of the prophets,' ' never revealed ;'
(p. 20.) is known beforehand with an unexampled
certainty and exactness.
P. 22. 1. 30. ' Mankind wiU be above the angels.'
— ^Some Christians have collected an opinion of
this kind, from the relation in which the redeemed
stand to Immanuel, and from the revelation of St.
John ; * but not a hint of the kind is given in the
Old Testament.-^'^It does not appear, how this most
exalted view of ' the new world under the Mes
siah' can consist with his kingdom ' being ab-
' solutely earthly,' or with the view given in the
subsequent pages of the state of the gentiles (that
is, of an immense majority of the inhabitants of
the earth,) under the reign of Messiah.
P. 23. 1. 4. ' The Messiah is not yet come.
' We are assured,' &c. Isaiah, in the text referred
to, says, " The Redeemer shall come to Zion : and
" unto them that turn from transgression in Jacob,
" saith the Lord. As for rae, this is my covenant
" with them, saith the Lord, &c." With whom ?
Not with Israel, as a nation, but " with them that
" turn from transgression in Jacob." But how
will it be with those who " do not turn from trans-
" gression in Jacob? "—-Let us, however, hear in
what way the apostle quotes it from the Septua
gint : " There shall come out of Zion, the Deliv-
" erer, and shaU turn away ungodliness frora
" Jacob ; for this is my covenant with them, when
' Rev. iv. 4. V. 9—14.

204 ANSWER TO CROOLL'S
" I shaU take away their sins." • When the De
liverer, or Redeeraer shall turn away ungodliness
frora Jacob ; then he will " take away their sins,'
by forgiveness, confirm his covenant with them, and
so " all Israel shall be saved." But, till ungodli
ness is taken away, this wiU not be the case. Thus,
in coincidence with all the prophecies of Israel's
restoration, that event is connected with their con
version from sin and ungodliness ; not with the
coming of the Messiah, which is not once mentioned
in connexion with their restoration.^ The subject,
on which the apostle was discoursing, shewed that
he had in prospect Israel's receiving Jesus as their
Messiah and Saviour : indeed, not the coming of
the Messiah, but believing in him, is effectual for
the blotting out of sin, either of Jew or gentile :
and how can the author persuade himself, or hope
to persuade others, that the apostle raeant by one
line in a quotation, to contradict and disprove that
fact, which he spent and ended his life, in unre-
riiitted labours and sufferings, to render univer
sally credited, viz. that the Messiah was corae, and
that Jesus the Nazarene was the Messiah? Or
how does all this accord with Mr- C.'s opinion,
concerning the absolutely earthly kingdom of the
Messiah ; and that the Messiah will not forgive
sins ? (See, on 1. 19.)
P. 23. 1. 24. 'That the Messiah is not yet come,'
&c. There is not one word iri the quotation from
Leviticus, or in the whole passage, concerning the
' Is. lix. 20, 21. Rom. xi. 26, 27.
== Lev. xxvi. 41, 42. Deut. iv. 29, 30. xxx. I— 10. Jer. xxxii.
39—41, Ez, xi, 17—20. xxxvi. 24—28. xxxvii. 23—28. Hos.
iii. 4,5. xiv. 1—8. Zech. xii. 10— 12.

RESTORATION OF ISRAEL. 205
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 Mes
siah 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. ^Vhence
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 Mes
siah, in any of the texts referred to. I suppose the
word often referred to, ( Q''UJ"lp?2 ) 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 raeant,
if at all included ; ^ of the sanctuaries of Tyre ; ^
of the idol teraples of the kingdom of Israel ; ^
and in a variety of other senses. — Nothing there
fore 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 in their iniquities," as
well for the guilt of •" crucifying afresh," from
age to age, the proraised Messiah, by impenitent
unbelief and determined opposition, as for any
other of their national sins : and, as the nation

' Ps. Ixxiii. 17. Ezek. xxi. 2. " Ezek. xxviii. 18.
' Amos vii. 9.

206 ANSWER TO CROOLL'S
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
ease, welcoming in penitent faith this long-
rejected 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 beremem-
' bered,' &c. How does this agree with the words
of the prophets ? * — ' The first covenant,' however,
was not that raade 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 forty-
fifth 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, iii, 15—29,

RESTORATION OF ISRAEL, 207
" and also my covenant with Abraham will I re-
" member, and I wiU remember the land." '
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. ^ It was, therefore,
natural for Jeremiah, when mourning over these
desolations and miseries, to think of the Edom
ites : and it pleased God to employ him to foretel,
that judgraent from the wrath of God would ere
long overtake these insulting foes, and that the
Jews would soon return frora captivity, and be
reinstated in prosperity. Edom is indeed some
times 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 Edx)m as the proper
title of the Roman empire, in every form. If I
misunderstand him, he must set rae 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
' Lev. xxvi. 40—42.
^Ps. cxxxvii. 7. Jer. xlix. 7 — 22. Ezek. xxv. 8 — 14. xxxv.
Amosi. 11,12. Obad. 1—16.

208 ANSWER TO CROOLL'S
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 re
quisite to such persons: but 'an honest man,'
(p. 25. I. 22.) having well considered this argu
ment, 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 destruc
tion of the first temple ; the second was not de
stroyed till above seventy years after the birth of
Jesus: yet Mr. C. in other places, coraputes 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 o^ Jews,
personally and by his apostles : but what phy
sician 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 raake the gospel destructive
of itself. It would be indeed raost wonderful, if
Jesus, who before Caiaphas and Pontius Pilate
avowed hiraself the Messiah, and who was cruci
fied 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

RESTORATION OF ISRAEL. 209
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 claira to be a Prophet will come
under consideration in another place. At present
the expression, " until the tiraes of the gentiles be
" fulfilled," may require a brief consideration,

what we are to UNDERS-TAND by " THE
TIMES OF Trite GENTILES."

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 fuU :' (I. 30 — 34.) but they appear to rae
to adrait of a very different interpretation. — '^x?'
wXi/pw-S-cJo-f K«i^q) e^vu)V ; " Until the tiraes of , the
" nations shall be accoraplished," or, " shall have
been fulfilled." No expression, at all resembhng
this, occurs in the Old Testament ; or even in the
New, except that of the apostle in the Epistle to
the Romans : ^ '.^X?'? ^ '^^ 'x'k-li^Wfi.a. twv k^vm La-eXSni ;
"Until the time when the fulness of the nations
" shall corae in." When the tiraes 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." ^ This, or some
what to this effect, is the evident raeaning of
the apostle : and frora his argument it may be
concluded, at least with great probability, that,
according to his views, the conversion and resto-
¦ Rom. xi. 2.5. ' Rom. xi. 25—31. 2 Cor." iii. 13—16.
VOL. IX. P

210 ANSWER TO CROOLL'S
ration of Israel will occur nearly at the time,
when in the purpose of God, " the fulness of the
" nations" shall becorae the subjects of Jesus
Christ : and that the conversion of Israel, occurring
at this crisis, shall introduce that grand display of
the power, and truth, and raercy of God : and be
" as life frora the dead " to the nations of the
world, and be one grand means of accomplishing
it. Certainly the apostle meant the conversion of
the nations ? and there can be little doubt that the
words of our Lord had reference to the same. —
Till that period shall arrive, " Jerusalem shall "
continue "trodden under foot Ofthe gentiles."
I'do not deny that the restoration of Israel will
be preceded, and attended, by raost treraendous
judgments on many nations. In this the prophe
cies both of the Old and New Testaraent agree. ^
" The restoration of Israel ' will, no doubt, be one
grand part of the Messiah's triuraph over the
beast, the false prophet, and the old serpent.^
Besides antichristian opponents, the Moham
medans and idolaters, in Canaan and in the east,
will no doubt vehemently oppose the reinstate
ment of Israel in the promised land ; as the
Canaanites did in the days of Joshua, and with
the same event. But these dreadful scenes wiU be
of no very long duration, and will introduce " the
" times of the gentiles ; " or the conversion of all
nations to Christianity. Among- the converts to our
holy religion, Israel will assuredly have a peculiar
preeminence, as the nation through which God
has blessed all other nations : not, as they vainly
' Ez. xxxviii. xxxix. 1 — 16. Joel iii. ' Rev. xix. 11 — 21.

RESTORATION OF ISRAEL. 211
dream, by ruling over them with haughty
dominion ; which they will cease to desire, when
they fuUy experience the loving spirit of Christi
anity : but by the willing honour, and grateful
deference, rendered them by their fellow Chris^
tians. Then they will understand and enter into
the apostle's meaning ; " There is neither Jew
" nor Greek, there is neither bond nor free, there
" is neither male nor female j for ye are all one in
" Christ Jesus." 1  
' " The times of the gentiles" seem to signify
'the tiraes, during which the gentiles are per-
' mitted to keep possession of Jerusalem ; namely,
' till the Jews be converted unto Christ.: then
'' their times will be fulfilled ; probably the Jews
' will be restored to their own land, and vengeance
' will be executed- on those who oppose their
' return. For the^e events seem to be predicted,
' introductory to the caUing^of the nations into
'¦ the church. Or, the times appointed for the
' calling of the gentiles, or all nations, into the
' church, raay be raeant. When this draweth
' nigh, the Jews will recover their holy city.' ^
Nothing eaii be more clear than that such a
time is foretold throughout the' Old Testament.
I shall not, in this place, anticipate a question
which will soon come under our -consideration :
but let the reader carefully consider the texts
referred to below ; ^ and he must be convinced,
' Gal. iii. 26—29. ' Scott's fiible, on Luke xxi. 20—24.
' Gen. xii. 3. xxii. 18. Ps. xxii, 27. Ixxii. 17. Is.ii. 1 — 4.
xix. 24, 25. Ix. Jer. xvi. 19. Mic. iv. 1—4. Mal. i. 11.
P 2

212 ANSWER TO CROOLL'S
I should think, that the times of the gentUes in
this sense may confidently be expected : for " the
" scripture cannot be broken." Whether this
conversion of the nations, to the worship of the
God of Israel shall be by their being proselyted
to Judaisra, as the Jews sometimes appear to
admit, or by their conversion to Christianity,
may with many persons be a matter of doubt :
but the predictions are undeniable : and the times
when these shall be fulfilled are " the times of
" the gentiles ; and not the times when the
gentiles, at large, shall be destroyed, or crushed,
which is no where foretold by the prophets. On
the contrary, after several predictions of dreadful
judgments on this or the other nation, it is added,
" Yet wiU I bring again the captivity of Moab
" in the latter days." The same is said of Araraon
and of Elam.^ The tiraes are coraing, not when
Judah shall rule with an iron rod over all nations,
but when all nations shall be gathered to Judah's
Shiloh ; receive frora Judah " the oracles of
God ;" worship, and serve, and bless theraselves,
in the God of Israel ; and honour and love Israel
as the chief nation on earth, and the source of
blessings to aU other nations. And surely it might
be thought that this would be more gratifying
even to Jews, than their present expectations of
lordly dominion : and certainly it will be so,
when the Lord shall " circumcise their heart to
" love him with all ^eir heart." Then preemi
nence in love, and gratitude, and honour, from
' Jer. xlviii. 47, xlix, 6, 39,

RESTORATION OF ISRAEL. 213
all the happy partakers of their own Messiah's
reign, will be' far raore deUghtful to thera than
any worldly superiority.
P. 27. 1. 8. " This declaration,'. &c. The apostle,
in the passage here in part quoted, is raost unde
niably speaking of the eternal judgment of
individuals, whether Jews or gentiles. i. The Jew,
" who is contentious, and does not obey the truth,
" but obeys unrighteousness," will have the first
and largest portion " of tribulation and anguish ;"
but the believing and obedient Jews, the first and
largest portion of glory and honour, " in the day
" when God shall judge the secrets of men by
" Jesus .Christ." This is the apostle's express
raeaning ; and the passage has nothing to do,
in the least, with the state of Jews and gentiles, as
to this present world. The degree, whether of
anguish or of glory, and not the priority in tirae,
is intended ; for both will be eternal.
P. 27. 1. 20. ' You see,' &c. The t^xts referred
to below, raay shew how Jesus and. his apostles
understood his predictions on this subject.^
P. 28. 1. 2. * Not one of the gentiles' &c. It is
an atterapt; requiring no ordinary raeasure of
heroism,, for a raan to undertake to prove, from
the New Testament that none but Jews would be
the servants of God ! The ancient Jews had no
' Rom. ii. 4 — 16.
" Matt. xxi. 33—46. xxiii. 34— 39. xxiv. 15—22. Luke xix.
41—44. xx. 15—18. xxi. 20—24. Acts iii. 22, 23. iv. 10—12.
25— 28. vii. 37— 53. xiii. 40, 41 . xxviii. 23—28, Rom. ix. 1-3.
24—33. 1 Thes.ii. 13—16. Jam. v. 1—6.

214 ANSWER TO CROOLL'S
idea of an attempt of this kind. It is far from
certain that the Jewish converts are exclusively
intended by the hundred and forty-four thousand,
who were sealed as the servants of God, " out of
" all the tribes of the children of Israel ;" it being
improbable, in the highest degree, that there
should be exactly the same number out of each
tribe. The innumerable multitude " of all nations,
" and kindreds, and people, and tongues," who are
afterwards mentioned, are not said to have been
sealed, and so Mr. C. excludes them from the
title, "the servants of God." — -It is, however, said
in the subsequent verses, " these are they, which
^' came out of great tribulation, and have washed
" their robes, and raade them white in the blood
" Of the Larab. TTierefore are they before the
" throne of Grod, and serve him day and night in
" his temple '} and he that sitteth on the throne
" shall dwell araong them. They shall hunger no
" more, neither thirst any more, neither shaU the
" sun light on them, nor any heat. For the
" Lamb which is in the midst of the throne shall
" feed thera, and shaU lead them unto living foun-
" tains of waters : and God shall wipe away all
" tears from their eyes." ^ If we, poor sinners of
the gentiles, may attain such fehcity as this, we
shaU need no other honour.
Much of what follows is assertion: part we
assent to, and part we dissent from. But the
great point in controversy, respecting Jesus,
(Whether he be the predicted Messiah, or whe
ther some other is to be expected,) is not con-
' Rev. xxii, 2— 4. " Rev, vii. 9— 17, Is. xxv. 6—8.

RESTORATION OF ISRAEL. 215
cerned in the interpretation, well or ill-grounded,
of the texts adduced; and therefore I shall not
further notice them.
P. 28. 1. 18. ' Now when,' &c. The prophecy
of Zechariah, here in part quoted, has been shewn,
by the author of these remarks, to have had a
partial, yet illustrious, fulfilment in the days of
the apostles, and in the succeeding ages : but,
that it will have a still raore enlarged and glorious
accoraplishment, when God shall restore Israel,
and make the Israelites his willing instruments in
converting the gentile world. ^ An extract from
the sermon referred to raay here be properly in
troduced. — ' The conquerors and destroyers of
' the Jews have becorae the worshippers , of the
' God of the Jews. Jehovah has superseded
' Jupiter, and all the other pagan deities, through
' the vast dominions of the Greeks and Romans ;
' not to dwellon the utter extinction ofthe ancient
' idolatry of Chaldea, Persia, and Egypt. The
' Lord has " famished all the gods of the earth ;
' and men worship him, every one from his place,
' even, all the isles of the heathen. " ^ The God of
' the Jews, long unknown, except to that obscure
' and oppressed people, is now the professed object
' of worship, throughout the mightiest and most
' distinguished nations on earth. This is a fact
' that cannot be denied or doubted. But in what
' way and by v/hat means was it effected ? " Not
' by might, nor by power, but by my Spirit, saith
' the Lord of hosts." " Ten men shall take hold,
' Sermon preached before the London Society, entitled, ' The
Jews a blessing to the nations.' See vol. vi. p. 87. of this
edition. ' Zeph. ii^ 11.

216 ANSWER TO CROOLL'S
' out of all the languages of the nations, even
' shaU take hold of the skirt of hira who is a Jew,
' saying. We will go with you, for we have heard
' that God is with you." ' Corapulsion was not
one of the means employed : the conduct of the
persons here stated was the effect of conviction. — ¦
' The Redeemer was a Jew ; all his apostles were
' Jews, all the seventy disciples, and all the first
' evangelists, or missionaries to the gentiles ; yea,
' and all the first converts to Christianity, who,
' dispersed into various parts of the world, carried
' among the gentiles the word of salvation, were
' Jews I — ^At the lowest coraputation, each Jew,
' converted to Christianity, won over ten idolaters
' to " lay hold on his skirt, and to say, We will
' go with you ; for we have heard that God is with
' you.'" P. 28. 1. 23. ' Where is the boasting,' &c. I
believe no real Christian boasts or glories over the
Jews : by the gospel, " boasting is excluded ; "
corapassion and good- will, yea, a kind of respect
and gratitude to the Jews, as a nation, raust spring
frora genuine Christianity : nor is the sentiment,
of glorying over the Jews, comraon even araong
nominal Christians.
P. 28. I. 25. ' By the witness,' &c.— L. 32.
' Here he appointed,' &c. The question of the
apostles to our Lord, which was grounded on
sorae degree of misapprehension, involved three
inquiries, 1. " When shall these things be?"
2. " What shall be the sign of thy coming?
3. " And of the end of the world ? " And his J*eply,
without noticing their misapprehension, gave
distinct answers to each. The words, " This

RESTORATION OF ISRAEL. 217
"generation shall not pass till all these things
" be fulfilled," especially answers the question,
" When shall these things be ? " that is, When
shall these buildings of the teraple be so entirely
destroyed, that " not one stone shall be left upon
" another ? " ' The answer, however, includes
also the total subversion of the Jewish constitu
tion, ecclesiastical and civil. It is also evident
that, by " the coraing of Christ," the apostles; at
this time, understood his coming to judgraent,
which they supposed would be at " the end of j;he
"world." Nothing could be further frora their
minds than the coraing of the Messiah, in the
sense of Mr. C. and of raodern Jews : they be
lieved that Jesus was '¦ the Messiah, the Son of
" the living God ; " and consequently that, in
this sense, the Messiah was come. — But, though
Jesus did not see good, fully to rectify their mis
takes on this head ; leaving that to the tiraes
when the Holy Spirit should be poured out upon
thera ; he evidently . distinguished between his
coraing, in the power of his providence, to execute
vengeance on Jerusalem and the Jews, and his
final coraing to judgment. The one was so con
nected with the destruction of the temple, that it
may be allowed to be coraprised in the words^
" This generation shall not pass away, till all
" these things be fulfilled." But of the other he
says, "Of that day knoweth no raan, no, not the
" angels, in heaven,^ but my. Father only." ^ If,
indeed, we are caUed on to argue with Jews frora
' Matt. xxiv. 1 — 3. ' Mark xiii. 1 — 4. Luke xxi. 6, 7.
' Matt. xxiv. 34—37. Mark xiii, 30—37.

318 ANSWEJR, TO CROOLL'S
the New Testament, we must explain one part of
the New Testaraent by another : and no impar
tial man, reading the account of the three evan
gelists carefully, can doubt that the coraing of
Christ, in raost parts of these chapters, is not
spoken of as personal and visible ; but he carae
by the Roman arraies, *the instruments of his
avenging justice. " As the lightning cometh out
" of the east, and shineth even to the west ; so
" shall also the coraing of the Son of man be : for
" wheresoever the carcase is, there shall the eagles
" be gathered together." ^ A Jew may consis
tently treat the whole of the prophecy as unin
spired, and so as inconclusive : but he can with
no consistency deny this to he intended by Jesus,
in what he spake to the disciples. In the sense
intended, he came about A. D. 71. ; within con
siderably less than forty years after he delivered
this prediction ; and so before " that generation
" was passed away." This, therefore, can prove
nothing in the argument before us : for an en
tirely different subject was treated of. — Let it be
noticed, that Mr. C, in order to render his argu
ments raore plausible, selects two verses, one^t
the beginning, the other near the end of the
chapter, omitting all that intervene; but the
whole read together leaves a far different impres
sion on the mind.
P. 29. 1. 6. ' When the Messiah,' &c. An
swer : Where does the writer learri that, when
' Messiah shall come, all the sons of Adam will

' Matt. xvi. 28. xxiv. 27, 28, 30, 37, 39. Mark xiii. 26.
Luke xxi. 30—36.

RESTORATION OF ISRAEL. 219
' be of one language ? * Nothing is predicted
concerning this in the Old Testament. The pas
sage most like it runs thus, " Then will I turn to
" the people a pure language ; that they may all
" call upon the name of the Lord, to serve him
" with one consent." ' But not a word either
precedes, or foUows, concerning 'the coraing of
' the Messiah:' and Christians expect that, during
the days of the Messiah, (but long after his
coming,) the prediction will have a most glorious
accompUshment ; and men " shall worship God,
"every one from his place, even aU, the isles of
" the gentiles." ^ Thus all, both Jews and gen
tUes, shall serve the God of Israel, not as of dif
ferent rehgions, but " with one consent ; " not in
one place, but " every one from his place." ^
Mr. C. seems here, however,. to allow that " the
" times of the gentiles " raay raean the tiraes,
' when all of thera shall worship the true God.'
(1. 8.) But this he afterwards disaUows : ' All
'the gentiles will not worship the true God even
' to the last day.' (P. 89. 1. 21.) 
Pv 89. 1. 12. ' His coming was of no use,' &c.
This assertion g^ves occasion to a very important
inquiry; namely.
What have been the effects of the coming of
JESUS CHRIST ON THE STATE OF THE WORLD,
including BOTH ISRAEL AND THE GENTILES ?
Mr. C. repeatedly asks the question, ' Of what
' use was ihe coining of Christ ? ' He here says^
'Zeph. iii.9. 'Zeph. ii. II. "Mal. i. II.

220 ANSWER TO CROOLL'S
' His coming was of no use, and therefore he
' could not be the Messiah.' And he subjoins,
that his having taught multitudes ' the true
' worship ' (which is supposing it to be ' the true
'worship') ' is a poor defence, and without
' foundation : ' because Mohamraed ' established
'¦ a new religion, &c. : ' as if the true worship, and
a new religion were equivalent l^We, erring,
sinful, and self-flattering raortals are wholly in
competent judges of. the plans, counsels, and
purposes of the infinite, eternal, and only wise
God. To this day, some parts even of the struc
ture. of the human body remain so little . under
stood, that the most skilful anatomists differ in
opinion as to the functions performed by them :
and some have been tempted to inquire. Of what
use are they ? Yet God hath created them. If
then We are so incompetent to understand the
plan of God, in respect of our own bodies ; how
presrimptuous must it be, to reject any part of
revealed truth, because we do not see the use of
it ! or rashly pronounce it useless ! I would re
commend to all who venture on this kind of lan
guage, to consider well the texts referred to
below. * I might easily enlarge, but let this. hint
suffice. It is raanifest that many things exist as
the work of the Creator, of which we cannot per
ceive the usefulness : and events occur, which
we might . previously have supposed would have
been prevented. The very existence of sin and
misery, which God, infinite in wisdom, and power,
and goodness, could have prevented, yet did not,
' Job.xxvi. 14. xxviii. 28. xl. 8. Ps. cxxxix. 6. Isa. xl. 13, 14.

RESTORATION OF ISRAEL. 221
is one grand instance,' equally conclusive to per
sons of every creed and nation, that man's rea
sonings and imaginations are in no degree the
measure, or standard, of the works and ways of
God.i The question, however, as it relates to the effects
of the coraing of Jesus Christ, admits of a satis
factory answer.
When Jesus was born at Bethlehem, the state
of the Jews was extremely corrupt, according to
the testiraony of their own "historian, Josephus ;
and was daily becoraing raore and more so. This
raight easily be proved in various wayS: but I
question, whether the Jews theraselves, con
sidering subsequent events, wiU be disposed to
deny it.
The nations of the earth were generally sunk
in gross idolatry, sensuality, and every species of
enormous wickedness. The speculations of the
few, who called themselves philosophers, terrain-.
ated chiefly in a sort of practical Atheism : and
even their moral discussions had little effect,
either on their own conduct, or that of other men.
It would, indeed, be no laborious task, to prove
from their own writers, that the apostle has by no
means overcharged the picture of the gentile
world, in the first chapter of Romans.
Now there can be no doubt, that great numbers
of the Jews were awakened from their formal and
vicious lethargy, by the ministry of John the
Baptist, our Lord's forerunner, and by the preach
ing of Jesus and his apostles. Soon after the
'Prov. iii. 5 — 7. Isaiah v. 21.

222 ANSWER TO CROOLL'S
crucifixion of Jesus, several thousand Jews be
came his disciples, and, according to records,
which no adversary ever ventured to accuse of
falsehood, led raost holy, harmless, and benevo
lent lives ; and even " a great company {itoxis ox>^os)
" ofthe priests became obedient to the faith." ^
Persecution, however, soon drove great numbers
of the converted Jews into distant lands ; but,
wherever they went, they made known the gospel
to their countrymen, and in every place a remnant
embraced it. These, in general, "walked in the
"fear of the Lord, and in the comfort of the Holy
" Ghost." Probably at the time of Saul's conver
sion there were ten tiraes, perhaps a hundred
times, more sober, righteous, and godly persons
among the Jews, than there were at the beginning
of John the Baptist's ministry ; and immense
numbers were added to them before the desola
tions of Jerusalera. These were only " a rem-
" nant" compared with the whole nation : yet there
can be little doubt that this remnant amounteid to
at least the 144,000, seen by John in vision, sealed
from the twelve tribes of Israel. 2 And was the
turning of so many tens of thousands of formal
Israelites, with their families, to the Lord their
God, and bringing them into the way of peace
and salvation, ' of no use,' because the Jews as a
nation rejected the Messiah ?
Soon, however, the rainisters of Jesus preached
to the gentUes also, " that men should repent and
" turn to God, and do works raeet for repentance :"
and in a short tirae vast multitudes " turned to
' Acts vi. 7. 2 Rev. vii. 4—8.

RESTORATION OF ISRAEL. 223
" God from idols, to serve the living and the true
" God ; " (p. 27. I. 33 ;) whose pious, holy, and
useful lives rendered them as " lights " among
their heathen neighbours. And, not to be prolix,
the sacred leaven of the Christian doctrine, dif
fused its influence so rapidly among the nations,
notwithstanding fierce and bloody persecution,
that Christians abounded in all parts of the Ro
raan erapire : they soon were found in all their
cities, and even in their courts and caraps ; mil
lions were doubtless thus converted to ' the true
' worship ' and a holy life ; and at length, in
about 300 years, Christianity became .the estab
lished religion of all the nations which had forraed
the idolatrous Roraan erapire : and it so continues
in most parts even to this day; besides its exten
sion far beyond the utraost boundaries ^of that
erapire, to the east, and west, and north, and
south. There always, indeed, have been far raore no
minal Christians than real ones ; as well as far
raore Jews and Israelites, than genuine children
and imitators of Abraham and Israel: but who
can deny that, after every reasonable reduction has
been made, immense multitudes have become in
all successive generations, the spiritual worshippers
and servants of God, " they and their children with
" them ? " WiU even a Jew deny, that everlasting
salvation was the consequence of this conversion
from idolatry and wickedness, to God and holi
ness? If he do, let him "state the' grounds on
which he denies it. And is the everlasting salva
tion of millions ' of no use ? ' Is the introduction
of so many hundreds of thousands, nay, millions.

224 ¦ ANSWER TO CROOLL'S
of families, into the company of the true wor-
shippers of God, which in many cases ensures
" the oracles of God " and the means of grace to
succeeding generations, ' of no use ?' — Even
among those who we fear are only nominal Chris
tians, Christianity has in every way produced most
salutary and important effects. It has fixed the
standard and tone of morals far higher, than it
ever was in the Pagan nations of old, or than -it is
among modern idolaters. It has terrainated
gladiatorial shews, the allowed and sanctioned
murder of infants, and various other murders,
such as those of slaves, females, and old persons ;
with many raore cruel and detestable practices and
customs : or it has driven thera, like wild beasts,
into deserts and secret lurking places. Christi
anity has mitigated the horrors even of war : it is
undermining slavery and raitigating its horrors.
Christianity alone has built hospitals, and provided
asylums for the aged and destitute. We might
easily enlarge, but a hint must here suffice. —
Mr. C. aUows, that the Jews receive better treat
ment in this country than in others : but he is not
perhaps aware, that this is the effect of the su
perior knowledge of Christian principles and
duties, which prevails in this favoured land, more
than in most others in the world. Were these
stUl more fully understood and practised, the Jews
would meet with proportionably a more candid,
equitable, and benevolent treatment, from the
inhabitants in general ; not affected, or as deeming
their religious difference from us of subordinate
consequence ; but as springing from our principles
and heart, and as the means of conciliating them

RESTORATION OF ISRAEL. 225
to our holy and loving religion. Ere long, I
trust, the Jews will more effectually know the use
of the coming of Jesus, and of his having been
" preached to the gentiles," by means of such
institutions as ' the London Society,' and by the
blessing of God, on our endeavours to communi
cate our holy religion to Israel, and being in
struraental to their expected conversion and
restoration. In short all the true rehgion, which
has been for successiye ages in the whole world,
or which exists at this day on earth, and we trust
wiU soon diffuse its sacred influence araong all
nations, is the effect of the coraing of Christ. If
the Jews plead that their nation, or part of it, is
at least an exception ; without exaraining the
validity of the plea, it raust be allowed to be a soli
tary exception, and comprises a very small portion
indeed of the whole huraan species.
But the raeaning of Mr. C.'s question and ob
jection is evident : he judges nothing of use, so
long as his own nation is excluded frora the desired
dorainion over other nations. In every other view,
the advantages of Christianity to raankind, even
as to raorals and temporal good, have been incal
culable : and millions, yea, probably hundreds of
millions, have through it obtained " salvation with
" eternal glory." Surely, then, Mr. C.'s objection
is satisfactorily answered.
P. 29. 1. 19. ' A man arose by the name of Mo-
' hammed.' Leaving the discussion of several
things advanced on this topic till afterwards, I will
here take • occasion to consider a subject of the
highest importance in the controversy ; naraely,
VOL. IX. Q

226 ANSWER TO CROOLL'S
THE TRIUMPHS OF JESUS AS COMPARED, AND
CONTRASTED, WITH THOSE OF MOHAMMED.
I am not competent to decide whether ' Mo-
'hararaed has now raany more followers than
' Christ.' (p. 29. I. 21.) Mohammed has compa
ratively but few foUowers in Europe, probably none
in America. We know very little of the interior
of Africa ; but it is probable that that continent has
far more Mohammedan than Christian inhabitants.
China, Japan, and many of the northern parts of
Asia, contain few either Christians or Mohamme
dans. But, however that may be, the foUowers of
Mohammed are doubtless very numerous ; and the
success of that impostor has been exceedingly ex
tensive and permanent. But three things should
be considered, in comparing his success with that
of Jesus. 1. The state of those regions in which
the success of each was at first obtained: 2. The
nature of the rehgion which each propagated : and
3. The means by which the triumphs of each
were acquired.
I. The state of those regions in which the suc
cess of each was at the first obtained.
, When our Lord entered on his ministry in
Judea and GalUee, the inhabitants though hypo
critical, or immoral, to a very great degree, were
not illiterate or uncivilized. Most of them could
read, and were acquainted with the Old Testament,
and there were wany learned scribes among them.
They were also extremely attached to the forms of
rehgion, and to " the traditions of the elders," on
the knowledge of which they highly valued them
selves.

RESTORATION OF LSRAEL. 227
The gentiles also, among whora the mOst signal
and Ulustrious triumphs of Christianity were ob
tained, constituted in raany respects the raost
civilized and learned part of the world, as known
at that time : and the gospel began its course,
when learning had but little decli'ned from its
highest celebrity, immediately after the Augustan
age. The Greeks and Romans, who called the rest
of the world barbarians, were the very people
among whom the gospel obtained a vast propor
tion of its success, both at first arid in subsequent
ages. In the Roraan colonies, and in the Grecian
cities, in Egypt and.the northern coast of Africa,
in Syria, Asia Minor, Macedonia, Greece, and even
Rome itself; the first Christian churches, out of
Judea, were planted. In the heart of those re
nowned countries, not only addicted in a raost
haughty manner to their own customs and su
perstitions, and despising others, especially the
Jews ; but also comprising alraost all the learning
which was then known in the world ; Christianity,
preached by converted Jews, acquired such a firra
establishment, as to undermine both pagan idolatry
and pagan philosophy, .and erect her throne on
their ruins ? and the effects continue to this day.
This was accomplished, amidst the persecuting
rage and cruelty of the Roman emperors and other
princes ; and amidst the scorn and yain reasoning
ofthe philosophers, of every sect and name !
No doubt Christianity triumphed also, in un
civilized, and Uliterate regions; and at an early
period it ^yas established in Britain, then the abode
of rude and. almost naked savages. But a veil
seems purposely to have been cast over the histoiy
Q 2

' 228 ANSWER TO CROOLL'S
of Christianity in other parts ofthe world ; and its
triumphs in the seats of civilization, learning, phi
losophy, and authority, are alraost exclusively re
corded, at least in an authentic and satisfactory
raanner. Christianity scorned, so to speak, to
shrink frora the most acute and adequate investi
gation, or to take any advantage of raen's igno
rance and incapacity : it challenged the closest
examination frora all those who were mpst com
petent to detect the fallacy, if there were any, and
to judge of its claims. It challenged, I say, this
examination : it stood the test, and it triumphed
over every opponent, through succeeding genera
tions ; and it has triuraphed over all to this very
day! Mohararaed, on the contrary, arose among the
Arabs, who, (except in a kind of astronomy, not
rauch better than astrology,) were extreraely illi
terate, as he hiraself also was. The tirae of his
appearing coincided, not only with the deep
corruption of Christianity, in various ways, and
especially by the idolatrous worship of iraages,
of saints, and angels ; but also with a terra in the
annals of history, raarked bythe decay, and almost
extinction, of literature ; and only to be exceeded
in ignorance by the dreary ages which followed.
The western erapire had been subverted by the
irruptions of the northern barbarians and others :
and the eastern was so divided and enfeebled, that it
was capable of making only a very slight resistance.
Even the Persian empire was weakened almost to
helplessness. The eastern church, also, was torn
in pieces by fierce contests, as well as corrupted by
pestilent heresies and superstitions.

RESTORATION OF, ISRAEL. 229
It is evident that Mohammed, by the teaching
of some Jews, or, as others think, of a Nestbrian
monk, had acquired a confused knowledge of the
Old Testament, and a superficial acquaintance
with Christianity : and taking advantage of the
divided and corrupt state of the church, which
had widely deviated from the scriptures, he pro
fessed to be the apgstle of God, to rectify and per
fect both the religion of Jesus, and that of the
Jews, and to establish the religion of ' Abraham
' the ^rthodox,' the halter, so the Arabic word
signifies. Abraham, says he, was not a Christian,
not associating any with God in worship ; not a
Jew, .as not observing the Jewish cereraonies :
but he halted between both, and so was orthodox.
His plausible pretences in this respect, among
those who just knew enough to see that the wor
ship of images and of created beirigs was idolatrous ;
but were too ignorant to discriminate ori other
matters with any accuracy ; concurring with va
rious other circurastances, gave hira at length, and
after many delays, considerable success among
those of his own nation, and in the countries which
had formed the eastern empire and the Greek
church ; where the most deplorable ignorance pre
vailed, not only among the laity, but even among
the clergy and bishops. In after times indeed his
successors and followers cultivated learning ; and
(which was easily effected,) added superiority in
science to the victorious power of their arms. Thus
their triumphs were extended raore and raore
widely ; in Asia, Africa, and raany parts of Europe :
and the Turks, or Othmans, succeeding to the
Saracens, the estabUshment of Mohammedisnx,

230 ANSWER TO CROOLL'S
continues to this day. But neither at first nor af
terwards, were its professors required to exhibit
their religion and its evidences amidst keen, saga
cious, learned, and philosophical opponents, pos
sessed of superior rank and authority, and able to
excite the arm of persecution, in aid of their
exertions and reasonings, against the detested
innovators ; as the case had been, with those by
whom Christianity was propagated. The triumphs
of Mohammedisra were in dark and illiterate ages,
and in the dark and illiterate regions, of the
world: and, however it may have been in Africa
and the east, the revival of learning, and the spirit
of acute investigation, which accompanied the re
formation of Luther and his coadjutors, stayed the
progress of Mohamraedism, in all countries to
which the influence of that revolution in learning
and public opinion extended, and terrainated its
triuraphs ; nay, reduced its dominion within more
narrow limits.— This leads us to consider,
2. The nature of the religion which Jesus and
Mohamraed respectively propagated.
The rehgion of Mohararaed, as far as doctrinal
points are concerned, reserabled in many respects
that of modern Socinians or Unitarians, as they
very improperly ^nd unfairly caU theraselves.
His great zeal was raanifested against associators ;
or those who joined idols, or creatures, or Jesus
Christy or the Holy Spirit, with God in rehgious
worship ; whom he condemns and anathematizes,
and threatens with heU-fire, alraost in every
chapter of the Koran, and often repeatedly in the
sarae chapter. He argued almost exactiy in the
same manner against the idea of God's having a

RESTORATION OF ISRAEL. 231
Son, as Mr. C. does. He attempted to divest
Christianity, not only of its corruptions, but also
of its mysteries ; especially of " the great mystery
" of godliness, God manifest in the flesh :" and
how palatable this is to the pride of self-wise
man Ave well know. " The offence of the cross,"
the doctrine of the atonement, and all ideas of
redemption, are excluded from his system ; along
with that of regeneration, and a new creation unto
holines^. Consequently the doctrines of original
sin, man's depravity as a fallen creature, his uni
versal exposedness to the wrath of God, and his
need of gratuitous mercy and salvation, do nof
at all occur to affront the self-righteous and self-
confident pride of the human heart.
In one particular indeed Mohararaed whoUy
differed from raodern Socinians ; namely, that
a state of future and eternal judgment is a promi
nent part of his system : but this, as he managed
it, exceedingly forwarded his success araong rude
and ignorant barbarians and haff Christians : for
none but infidels, and ' associators,' and apostates
from his religion, were exposed to it. All who
believed in God and in his prophet Mohamraed,
and paid a kind of quit rent of prayers, alras, and
pilgrimages, without regard to the holiness or
unholiness of their general conduct, were secured
against this tremendous doom. A sort of purgatory
was declared for such believers as were not wholly
prepared for paradise, or deserving of it : and all
zealous believers, especially such as fought for the
faith, were secure of immediate admission into his
sensual heaven. ' The sword,' says Mohammed,

232 . ANSWER TO CROOLLS
' is the key of heaven and hell ; a drop of blood shed
' in, the cause of God, a night spent in arms, is of
' more avail than two months of fasting and prayer,
' Whoever dies in battle, his sins are forgiven ;
' and at the day of judgraent, his wounds shall
' be resplendent as verrailion, and odoriferous as
' rausk : and the loss of his limbs shall be supplied
' by the wings of angels.' I apprehend that num
bers of norainal Christians would feel rauch less
aversion to the doctrine of future and eternal
punishraents, if thus limited and explained, with
reference to the external profession of Christianity,
and attachment to it. Besides the dread of so dire
a destruction for theraselves, and for relatives and
connexions, from which raen shrink back ; the
idea that they are deserving of it for their re
bellion against God tends exceedingly to set them
against it.
The doctrines of human merit, in general, and
of works of supererogation in particular, were
inculcated by Mohammed. ' The two raountains,
' Sapha and Merva, are raonuraents of the sacred
' things of God. He, therefore, who shall go on *
' pUgrimage to the house of God, and shall visit
' it, there shall be no guilt upon hira, if he
' surround thera : and he who perforras any good
' Avork, of his own accord, truly God Avill be
' grateful.' Koran ch. 2. — cXji' 5 Conj. ells Suo
libitu, et sponte, citra legis necessitatem aut dic-
tamen boni quid fecit, deditve. ' Of his own
' accord, beyond the necessity or dictating of the
' law, shall give or do any good thing.' Golius.
— Especially every exertion, contribution or risk.

RESTORATION OF ISRAEL. 233
by which the faith of Mohararaed could be pro
pagated, was not only meritorious,' but entitled a
man to indulgences and extra rewards.
It is generally said, that Mohammed held pre
destination : and this is in some sense true ; but his
sentiments on that subject neither fully accorded
Avith heathen fatalism, nor Avith Christian pre
destination. Differently from the heathens, he-
supposes, what we raay call the fatality of events,
to originate entirely from the decree of God : yet
he by no means speaks of it as the result of
infinite wisdom, justice, goodness, and truth,
foreknowing and fore-appointing every thing in
the best manner possible, for the display of his
own glory, and the highest good of all obedient
creatures, and of all the redeemed, and in general
of his universal and eternal kingdom. He had
just that kind and degree of persuasion, that all
events are decreed and must corae to pass, which
operated on his soldiers in the very same manner
as notions of lucky and fortunate do araong our
soldiers and sailors, to raake thera confident and
fearless in every danger : but, in respect of huraan
actions, he seeras to make God the author alike
of the good and of the evil.
Stated prayers, giving alms, chiefly a proportion
of spoils taken in war, or of other' gains, which
Mohararaed required as an oblation to God ;
fastings, for which very convenient , and accora-
raodating corapensations are appointed, and
pUgrimages, but especially ' fighting in the path
' of God,' form the substance of his practical
religion. Moral precepts are very thinly scat
tered in the Koran, and very vaguely expressed ;

234 ANSWER TO CROOLL'S
and Avith much allowance to believers, even as
much as the carnal heart can well desire. The
" holy, just, good, and spiritual law" of GOd is as
much left out, or thrown into the back ground, as
the doctrines of redemption are. As much indul
gence to the sensual passion, in respect of polygamy,
and the concubinage of females taken in war, is
granted, as human nature can wish for. It Avould
be an outrage to comraon decency to quote the
Koran on this subject ; and still more its Moham
medan commentators, who generally make the
text itself appear more filthy by their glosses than
itreaUy is. All liraitations, except raen could not
bear the expense, were merely norainal : a liraited
nuraber of wives was connected with concubinage,
in most cases ; while Mohamraed's own example
greatly exceeded, in licentiousness, the laws,
however indulgent, Avhich he prescribed to others.
— ^He indeed, in some places, forbids the use of
wine, but in others he seems to allow of it ; or to
consider the use of it only as unfavourable to his
political designs ; for dehcious wines form one
of the gratifications of his paradise. Not the least
restraint was placed by his religion on pride,
ambition, avarice, rapacity, or the malignant
passions : nay the whole of his systera tended
greatly to nourish and encourage thera. — Here
then Avas every thing congenial to depraved
nature ; every thing gratifying to one or other
of the corrupt passions. Even paganism, at least
the system of pagan moralists and philosophers,
required far more self-denial, and fixed a far
higher standard of morals, than Mohammedisra
does. — To crown the whole, it proposed to the

RESTORATION OF ISRAEL. 235
hopes of its votaries a heaven of perpetual enjoy
ment of the most exquisite sensual delights, which
the most voluptuous imagination could conceive,
or the most carnal heart desire : ' They will feed
' on the raost delicious fruits, be clothed in the
' raost splendid silken garraents, refreshed with
' rivers of water, Avine, railk, and honey, enter-
' tained with the raost delightful rausic, and the
' ravishing girls of paradise, with black eyes, the
' enjoyraent of Avhose corapany will be a principal
' felicity of the faithful.'
Mohamriied is by raany supposed to have main
tained that women had no souls. This, however,
does not appear to be well-grounded : but, as a
new creation of most beautiful woraen, to con
tinue for ever in youth and vigour, forraed on
purpose for the gratification of the faithful, was a
raost essential part of his heaven ; it is plain that
the women who Avere of his religion in this world
could not well share the sarae felicity : yet he
repeatedly speaks of believing women being ad
mitted to paradise. Women, in his hateful systera,
were considered as alraost exclusively the objects
of men's sensual indulgence ; and were in other
respects of so little consequence, and he was so
little concerned to excite them (who were in
general the most abject slaves of the men,) to
exertion in his cause ; that he seems almost to
have overlooked them in his views of a future
world. >One further particular appears to belong to this
part of the subject. The followers of Mohammed
were fully entitled to all the spoU and captives
taken frora the vanquished, paying a small tax to

236 ANSWER TO CROOLL'S
him out of it : while the inhabitants of the coun
tries among whom they went had only the option
of embracing the religion of the conquerors, and
sharing their privileges, or of being slain or raade
slaves. This excessively facilitated their success,
when once begun : and, though political Avisdom
afterwards, especially as to the Christians, modified
this condition, yet the spirit of it prevailed to a
very great degree.
Frora this view of the religion of Mohararaed,
it is evident to all Avho know human nature, and
Avhat suits the market, or coincides Avith the de
sires and iraagined Avants of raen, that it was
admirably adapted for the purpose. It had no
thing in the general constitution of fallen human
nature to oppose it, and much, very much to
recommend it. The powers of darkness had no
interest in exciting opposition to it, but the con
trary. Local prejudices, customs, and superstitions,
with personal interests, formed a temporary ob
struction. So would learning and philosophy also,
had any been found in those dark times and re
gions ; and the authority of princes if any had
l^een powerful enough to resist the torrent ; but
none were. Mohararaed accordingly found dif
ficulty, great difficulty, at first, in putting his
machine in motion : but, that once effected, there
needed no immediate divine interposition to give
it efficacy ; no, not even what Mr. C. caUs ' good
'fortune : an iraraediate divine interposition was
as requisite to arrest and stop its progress, as to
stop that of a tremendous conflagration, or of, an
impetuous torrent.
Having obtained a fuU estabUshment, the same

RESTORATION OF ISRAEL. 237
causes added to its entire and inseparable union
with the politics and governraent of Moharamed's
successors : and other princes of that religion,'
have prolonged. its prevalence, in ignorant and
despotic countries ; and probably avUI do so till
the light of pure Christianity expose the whole to
neglect and disgrace.
Few words raay suffice for the contrast of the
holy religion of Jesus, with the unholy system
which we have delineated. The perfect law of
" loving God with all the heart, and mind, and
" soul, and strength," and of " loving our neigh-
" hour as ourselves," is by it explained, and
applied to every circumstance and relation of
human life. Man is uniformly considered as a
sinner deserving the wrath of God for his viola
tions of this holy law; and by his proneness,
arising frora the carnal raind, to refuse subjection
to it, he is represented as " a vessel of wrath fitted
" for destruction ; " inheriting fallen Adam's re
bellious and apostate nature, and ready to iraitate
his disobedience. To raan, in this ruined and
wretched state, the most full, and suitable, and
gracious proposals of mercy, reconciliation, and
recovery to holiness are raade : but in such a way
as never for a raoraent suffers him to lose sight of
the dreadful and hateful nature of sin, or of his
just desert of final wrath and misery : and, in
this proposal, through the righteousness, and re
demption, and intercession of Iraraanuel, " God
" manifested in the flesh ; " the holy law is more
especiaUy honoured, both in its precept and in its
awful sanction. Every doctrine of Christianity is
diametrically opposite, nay, designedly opposed.

238 ANSWER TO CROOLL'S
to man's pride of self-wisdom, self-righteousness,
self-confidence, and self-Avill. He must, in order
to be saved, " becorae a fool, that he raay be raade
" wise ; " and " receive the kingdom of God," not
as a reasoning philosopher, but " as a little child."
He must seek raercy, as a self-condemned crim
inal, " submitting to the righteousness of God,"
and renouncing his OAvn righteousness. He must
corae even " to the throne of grace," not in his
own narae, but in the name of his faithful and
merciful High Priest ; and seek forgiveness and
grace, not fpr his own sake, or for the sake of any
thing which he has done or can do ; but for the
sake of the righteousness and atonement of his
heavenly Advocate,- and " through faith in his
" name ;" nay, even "the spiritual sacrifices of
" praise and thanksgiving," are " acceptable only
" through Jesus Christ." ^ This repentance, and
faith, and grace, and " things accompanying sal-
" vation," are all to be considered as " the gift of
" God ; " and the whole glory given to him.
Man's restoration to holiness, his moral capacity
of serving God acceptably in this world, and of
enjoying his love in heaven, must be effected by
" a new creation." " We are his workmanship,
" created in Christ Jesus unto good works." Self-
dependence and self-glorying, in every thing, are
systematically and most carefuUy excluded. Every
difference is ascribed to the grace of God. Even
Avhile we are caUed " to work out our OAvn salva-
" tion with fear and trembling," we are rerainded
that " it is God who worketh in us both to will
' Phil. i. 11. Col. iii. 17. Heb. xiii. 15, 16. 1 Pet. ii. 4, 5.

RESTORATION OF ISRAEL. 239
" and to do of his good pleasure." Every thing
is suited to give offence to all, except " the poor
" in spirit," and the humble in heart. Yet not
the least allowance is given to any one of our
corrupt inclinations. The mortification of those
passions, Avhich among men are in high estima
tion, is as absolutely required, as that of the most
groveUing sensuality. Ambition and the love of
huraan applause, and eraulation of exceUing
others, and desire of power and preerainence, are
even more decidedly proscribed than drunkenness
and licentiousness. " God resisteth the proud : "
uifep7)<pa.vots dMaa-a-arcci. Christianity, again, makes no
exceptions, ' in her impartial and holy require
ments, in favour of the wealthy, the powerful, and
the noble ; no, not of kings and eraperors : and,
so far frora raaking raore allowance to the zealous
professors of her holy truths than to others, she
considers sin in thera as far raore heinous than
in " those who know not God ; " and denounces
a doom on wicked professors of the gospel at the
day of judgment, more intolerable than even that
of Sodom. No zeal, or labours, or endoAvments,
though a man should " speak Avith the tongues of
" men and of angels," and should " give his body
" to be burned," after having preached as long
and as successfully as the apostle Paul himself, is
aUowed as a compensation for "working ini-
" quity : " and, after all, if the preacher, or martyr,
hath not " kept under his body, and brought it
into subjection," (what a contrast to Mohara-
medan licentiousness!) he himseff will be " a
" cast-away.",' At the same time, the heaven proposed by Chris-

240 ANSWER TO CROOLL'S t
tianity, is one of perfect purity and holy love : a
heaven of perfect conformity to God, and constant
delight in hira, and in his worship and service.
Such a heaven, as no unholy raan could endure.
" Without hoUness no man shall see the Lord."
In order to be " made meet for this inheritance of
" the saints in light," from which the raost hon
ourable and lawful of our earthly coraforts and
satisfactions are excluded, " the flesh must be
crucified with its affections and lusts ; the right
hand which causes to offend, must be cut off ; and
even oiir most laAvful attachments and inclinations
must be habitually subjected to the holy will of
God. As to this world, nothing is set before us
but the prospect of self-denial -and tribulation :
except such supports and comforts as come frora
God alone, and consist principally in the hopes
and earnests of heavenly glory and felicity. Food
and rairaent, with a contented raind, are the whole
of that which is expressly proraised. Instead of
being allured like Mohamraed's followers, by the
hope of plunder and power, of wealth and sensual
pleasure, we are called on to " deny ourselves, and
" take up our cross," and follow our suffering Sa
viour, forsaking all and prepared to " lay down
" our lives for his sake."
Were all raen consistent Mohammedans, all
would be sensual, selfish, ambitious, deceitful,
malignant ; " having a form of godliness, but
" denying the power of it." Were all men con
sistent Christians, all Avould be piety, purity,
humiUty, integrity, disinterested, liberal, self-de
nying love. The earth Avould be fuU of happiness,
approxiraating to that of heaven, arid preparing

RESTORATION OF ISRAEL. 241
for it : and, without any effort to induce them,
men would every where " beat their sAvords into
" plowshares, and their spears into pruning-hooks,
" and would learn war no raore."
But our divine religion wants a raore able pane
gyrist ; not, as panegyrists in general, to ascribe to
her undeserved honours, but to do her justice in
any tolerable measure. These remarks, however,
may suffice to shew, that, in such a world as this,
a rehgion which declared war against all \dces,
and against aU the proud virtues ; all the igno
rance and delusion, all the " science falsely so
" called," all the irreligion, and all the existing
religion, of mankind ; which attempted not, like
heathen moralists, to rule by balancing parties,
and to prevail against grovelling vices by sanction
ing ambition and love of glory ; but proscribed
aU corrupt passions Arithout exception : I say, that
such a religion should become triumphant to the
degree and extent, and in the durable manner,
which it undeniably has ; is an event unprece
dented and astonishing, and which never could,
in the prospect, have been iraagined, except by
those who considered the power of Almighty God
as engaged to render it successful. — This may in
troduce the third part of our subject,
3. The means by which the triumphs of Chris
tianity, and those of Mohammedisra, were severally
acquired. The apostle might Avell say, " The weapons of
" our warfare are not carnal, but mighty through
" God to the pulling down of strong holds ; cast-
" ing down imaginations, and every high thing
VOL. IX. r

242 ANSWER TO CROOLL'S
" thatexalteth itself against the knowledge of God,
" and bringing into captivity every thought to the
" obedience of Christ." ^ Jesus hiraself appeared
as a poor raan, " not having where to lay his
" head :" having been educated, not in the schools
of learning, but in the cottage, nay in the carpen
ter's shop of Joseph ; without wealthy or powerful
connexions ; and despised and opposed by all those
who possessed learning, authority, rank, or in
fluence, and those who were invested with the
priestly character. He chose his immediate fol
lowers, and the ministers of his spiritual kingdom,
the commanders in this holy Avarfare, from the
fishing-boats of Galilee, or the receipt of custora.
He paid no court to the great and noble, but
" preached the gospel to the poor ;" which was
an additional reason ofthe opposition of the Jewish
rulers to his claims, and continues to be so to this
day. '^ He went about doing good," in the midst
of aU kind of opposition, contempt, reproach, and
contradiction; and, when his numerous and stu
pendous miracles so affected the comraon people .
that they wanted to raake him a King, and to enlist
under his banners as a temporal leader ; he de
cidedly resisted or evaded their attempts. Having
spent some years in constantly preaching the word
of life ; exhibiting all the tirae a spotless exara
ple, performing innuraerable miracles of mercy,
' patiently suffering all hardships and injuries, and
employing his hours of retirement in fervent de
votion ; he was at last " led as a lamb to the
'^ Cor. X. 4,6.

RESTORATION OF ISRAEL. 243
" slaughter;" nailed to the cross as a deceiver
and blasphemer ; and expired amidst the cruel
insults of rulers and people, of Jews and gentiles.
At this crisis his cause appeared hopeless, and
his followers almost despaired. But behold I in
less than two raonths after his crucifixion, his
apostles, unarmed, unlettered, and obscure raen,
began boldly to preach the crucified Jesus as the
Messiah, the Saviour, and Judge of the world, " the
" Lord of glory " and the " Prince of life : charg
ing the rulers of the Jews with having wickedly
raurdered hira : attesting his resurrection from
the dead, and ascension into heaven ; and calling
on all to believe in him, as they would escape the
wrath of God, and obtain salvation ; and appealing
to the ancient prophets that " thus it was written
" and thus it must be."
In this most perilous, and apparently hopeless
service, which could not but give intolerable of
fence to all the rulers, and priests, and teachers,
who had condemned Jesus ; they had not the least
protection, except frora the power of God ; and as
the rairacles which they wrought combined with
their dignified and mild courage, to overawe their
superiors, and impress fevourably the multitude.
They, hoAvever, stood their ground ; and did not
so much as flee frora Jerusalera, or shrink frpra
the most public testimony, after repeated imprison
ments. — It would be tedious to enter into a further
detail. They engaged in what must have appeared
to the wise men of this Avorld, a desperate attempt.
They undertook (going forth " in the strength of
" Jehovah, and proclaiming his righteousness,")
to prevail against all the vice and the proud virtue,
R 2

244 , ANSWER TO CROOLL'S
the religion and the irreligion, the ignorance,
and the learning, and the philosophy of the Avhole
world ; and all the rooted habits, and customs, and
,^upposed interests of every nation ; with no pther
weapons than faithful, argumentative, persuasive
preaching ; holy and exeraplary lives ; fervent
prayers ; patient and constant sufferings, even
untp death ; and rairacles of mercy and benefi
cence. If the reader would see a masterly deline
ation of their ministry, let him carefully consider
the apostle's description of his own conduct. Giv-
" ing no offence in any thing, that the rainistry be
" not blamed : but in all things approving ourselvfes
" as the rainisters of God ; in much patience, in
" afflictions, in necessities, in distresses, in stripes,
" in imprisonraents, in turaults, in labours, in
" watchings, in fastings ; by pureness, by know-
" ledge, by long-suffering, by kindness, by the
" Holy Ghost, by love unfeigned : by the word of
" truth, by the power of God, by the arraour of
" righteousness on the right hand and on the left :
" through honour and dishonour ; through evilre-
" port and good report : as deceivers, and yet true ;
" as unknown, and yet well known ; as dying,
" yet behold we five ; as chastened, but not kUled;
" as sorrowful, yet always rejoicing ; as poor, yet
" raaking many rich ; as having nothing, and yet
" possessing all things." ^
To preach, as the Saviour and Judge of the
world, and the Lord of all, the very person whom
Pontius PUate, by the earnest request of the
Jewish rulers, priests, scribes, and people, had
' 2 Cor. vl. 3—10.

RESTORATION OF ISRAEL. 245
crucified betAveen two robbers ; to preach this in
an enlightened age, and araong the raost en-
hghtened nations ; to preach this, under such
circurastances, successfuUy and triuraphantly :
for such men as the apostles were, to accomplish
this, to so great a degree as before, their death to
fix the foundations of Christianity on so firm a
basis, and to prepare the Avay for such future
successes, by far inferior instruments ; that Chris
tianity should effect the revolutions which it has
effected, and continue and prevail, during so
raany centuries, amidst such persecutions, and so
raany internal corruptions and traitors, even to
this day, with clear and opening prospects of still
greater triuraphs : this, I say, is the grand wonder
of the Avorld ! But it was " not by raight, nor by
" power, but by my Spirit, saith the Lord of
" hosts." Every thing combined to crush Christi
anity in its infancy and childhood, except as it Avas
protected and prospered by Omnipotence. — Its
triumphs during those ages, when, being exposed
to persecution, no weapons but those above de
scribed were used, prepared the Way for its sub
sequent successes. Otiier weapons, which were
afterwards adopted, if they seemed to effect any
thing, more than counterbalanced it, by disgracing
the cause. To this day, all the valuable success
of Christianity has been, and is effected, by the
same weapons (rairacles excepted,) which the
apostles and priraitive evangelists eraployed ; and
by those exclusively. And in the sarae way there
seeras an opening prospect of such increasing
success as shall fulfil the prophecy, (Dan. ii.) of
" the stone cut out of the raountain without

246 ANSWER TO CROOLL'S
" hands, becommg a mountain, and filling the
" whole earth." — " When the eneray came in like
"a" flood," in the late inundation of infidelity
and atheism, " the Spirit of God Ufted up a stan-
" dard against hira." The different Societies for
promoting the cause of Christianity, are honoured
as standard-bearers; but I must consider the
British and Foreign Bible Society as the principal
standard-bearer of them all.
Now contrast the means by which Mohammed
obtained his triumphs.
The first step of Mohammed's emerging from
obscurity Avas his marrying a rich widow, whose
affairs he had successfuUy conducted : and it
appears that, when he aspired to the office and
honour of a prophet, she was his first disciple ;
and then some of her relations joined his cause.
But he laboured by preaching, and other methods
of that kind, with very discouraging sudcess, for
several years ; and indeed was exposed to much
opposition and persecution from his idolatrous
countrjrmen. He at length, however, by paying
court to the wealthy, who probably becarae sen
sible that his views might be rendered subservient
to scheraes of rapacity and ambition ; of conquest,
plunder, and dominion ; acquired several powerful
associates : and ere long he found hiihself placed
at the head of an array, well appointed, and eager
for conflict, victory, and rapine. The very nature
of his religion, to those who really credited it,
supplied powerful incentives to the carnal mind
to fight resolutely in promoting it : while the
abundant acquisitions made by the surviving
combatants most powerfully allured numbers to

RESTORATION OF ISRAEL. 247
combine with them. Still, however, almost every
chapter in the Koran shews the imraense difficul
ties which he had to encounter from his more
sceptical followers, because he wrought no rairacles
in proof of his raission. He is compelled to use
evasions, to make vain excuses, and to menace
those, who persisted in deraanding such divine
attestations, with miracles of vengeance. As new
difficulties arose, he added new chapters to his
book, \rith a most iraposing confidence : and,
when the new revelation, contradicted any of those
prcAdously given, he did not scruple to say that
God had changed his nund ; in direct contradic
tion to what has been called his belief of predes
tination ! He also pretended to work rairacles:
but he very wisely performed them, either entirely
in private, or among a few select friends ; so that
the report of them was the only proof to men in
general of his raision. Every delusion was prac
tised; and he seeras fully to have entered into
the spirit of the raaxim. Si populus vult decipi,
decipiatur. ' After he had made himself master
' of Medina, he assumed in his new revelations, a
' fiercer and a more sanguinary tone. — He was
' now commanded to propagate his religion by the
' sword, to destroy the monuments of idolatry ;
' and, without regarding the sanctity of days or
' months, to pursue the unbelieving nations of
' the earth. In the first months of his reign, he
' practised the lessons of this holy warfare : the
' raartial apostle fought in person at nine battles
' and sieges ; and fifty enterprizes of war were
' achieved in ten years, by himself and his lieu-

248 ANSWER TO CROOLL'S
' tenants.' — ' In the exercise of political govern-
* ment, Mohamraed was compelled to abate of the
' stern rigour of fanaticism, and to comply, in
' some measure, with the prejudices and passions
' of his foUowers, and to employ even the vices of
' men, as the instruments of their salvation. —
' The use of fraud and perfidy, of cruelty and
' injustice, were often subservient to the propa-
' gation of the faith : and Mohararaed commanded
' and approved the assassination of the Jews and
' idolaters, who had escaped in the field of battle.
' By the repetition of such acts, the character of
' Mohamraed must have been gradually stained ;
' and the influence of such pernicious habits,
' would be poorly corapensated by the practice
' of the personal and social virtues, which are
' necessary to maintain the reputation of a prophet,
' among his sectaries and friends. Of his last
' years, ambition was the ruling passion ; and a
' politician will suspect, that he secretly smiled
' (the victorious impostor,) at the enthusiasra of
' his youth, and the credulity of his followers. In
' the support of truth, the arts qf fraud and fiction
' raay be deemed less criminal ; and he would
' have started at the foulness of the means, had
' he not been satisfied of the importance and jus-
' tice of the end.' — {Gibbon.) The reader will
know how to appreciate such a confession as this,
from the infidel author of ' The History of the
' Decline and Fall of the Roman Erapire ; ' and
how to allow fpr his base insinuations. Let the
reader compare the apostles's words, " As we are
" slanderously reported, and as some affirm that

RESTORATION OF ISRAEL. 249
" Ave say. Let us do evil, that good raay corae ;
" whose damnation is just ; " ^ and learn the
principles of our holy religion, so opposite both
to the conduct of Mohamraed, and the insinuations
of Gibbon.
After the death of Mohammed, many most
absurd miracles were said to have been wrought
by him : but, if his successors had used no other'
" weapons of warfare," than either his Koran or
his rairacles, Moharamedisra would soon have
expired with its departed founder.
Such a sensual and Avorldly religion, hoAvever,
enforced by the sword of nuraerous, victorious,
and disciplined arraies, full of enthusiastical
devotees of their ncAv faith, had little need of
miracles to secure its success among the adjacent
nations ; considering their enfeebled and distracted
state. Indeed, it raust have been a raost stupen
dous miracle, which could have arrested, its
progress : and it is raost Avonderful, that Avith
such means, and such arraies and coraraanders,
it did not, as anoverwhelraing deluge, spread far
raore extensively its most destructive effects.
But he who said to the ocean, " Hitherto shalt
" thou go, and no further, and here shall thy proud
" waves be stayed," limited and stopped its pro
gress ; exactly at the tirae and in the manner
that had been predicted by the apostle raany ages
before.2 Since that period, the cause has at least
been stationary for sorae ages : and there are at
present (directly contrary to the prospects which
Christianity presents, at a far later period of its
' Rom. iii. 5—8. ' Rev. ix.

250 ANSWER TO CROOLL'S
existence,) many symptoms of its declining in
fluence, and indications of its approaching ruin.
I shaU rejoice, if this corapendious statement
may excite younger, and raore learned raen, who
have access to books, which in ray retired situation
I have not, to investigate this subject more fully.
For, though Christians have hitherto seemed
little aware of it, Mohammedisra, with the
superficial (that is, with a vast majority of
mankind,) is the most specious and dangerous
rival of Christianity on earth ^ and requires far
greater study and labour to expose it, than have
yet been eraployed. The raost of what has been
done has been done by papists : but
Non tali auxilio, neq defensoribus istis,
Tempus eget.
Compare then the state of the nations in which
Christianity triumphed, and in which Mohara
medism triuraphed, as to learnirig, policy, and
religion ; the opposite nature of the holy religion
of Jesus, and of the unholy imposture of Moham
med ; and the means by which each succeeded :
and, I trust, it must be allowed, that the success
of Mohamraedism does not afford so much as the
shadow of an arguraent against the diAdne raission
ofthe holy Jesus.
I believe, I tnight now leave the whole of Avhat
Mr. C. says on this subject, (p. 29. 1. 30.) to its
doora, as requiring no further answer. The
doctrine of the Trinity, (p. 29. I. 31.) and that
of antitrinitarians, cannot be disposed of, or the
controversy settled, by such remarks. The Jew

RESTORATION OF ISRAEL, 261
laughing at Christians and Turks ; (p. 30. 1. 6.) the
lawsuit ; (1. 7.) the castle, &c ; (I. 17.) are surely so
stated as to be displeasing even to considerate
Jews. It is indeed grievous, that, in subjects of
infinite importance, men can so egregiously trifle ;
and divert themselves and one another, in the
great concerns of eternal salvation or damnation.
In this lawsuit there is no judge ; the parties,
witnesses, and deciders, are aU the same three
companies; viz. the Jew, the Turk, and the
Chiistian ; and the Jew of course decides in
his oAvn behalf. But how will God decide at
, last_ ? " Do ye think that I will accuse you to the
" Father : there is One that accuseth you, even
" Moses in whom ye trust : for had ye believed
" Moses ye would have believed me ; for he
" wrote of me." ^ I trust this will be proved in the
course of the present work.
The Christian indeed, heartily believes that the
law of Moses is " the law of God :" but he distin
guishes between what was introductory to the
Messiah's coming, and what is of permanent,
nay, of eternal obligation : but the Mohamraedan
equaUy allows the truth of Christianity, as of the
Mosaic law : he distorts both of them, and endea
vours to maintain his system on the ruins of both.
Mohararaed never attempts to adduce any thing
from the Old Testament, without adding, altering,
leaving out part, and polluting the rest. Perhaps
the power of falsehood in marring the beauty,
purity, and simplicity of scriptural narrative, does
not appear more striking in Hesiod's dreams about
' John V. 45, 46.

252 ANSWER TO CROOLL'S
Pandora's box, than in Mohamraed's history of
Joseph. In fact, of all the books which I ever atterapted
to read, the Koran contains the fewest ideas, and
the most Avearying sameness. I suppose they who,
fully understanding Arabic, read it as, in some
respects, a living language, find the periods and
cadences sonorous and pompous. But it is the
dullest book I ever opened : and I turn from it
Avith a sort of anticipated satisfaction, not only to
the sacred scriptures, or to the writings of Chris
tians, or to heathen moralists ; but even to the
entertaining and ingenious fictions and trifles of
the Latin and Greek poets.
P. 30. 1. 30. ' Good fortune attended both.'
What is the meaning of ' good fortune,' in the
vocabulary of a Jew or a Christian ? I read nothing
of it, either in the original scriptures, or in our
translation pf them. In our Prayer Book translation
of the Psalras, ' good luck ' thrice occurs ; and it
would be an improvement if it were changed for
some other term : but, as it is ' good luck in the narae
of the Lord,' it does not lead us to erroneous senti
raents. — ^The heathen considered Fortune as a sort
of independent goddess, in sorae respects superior
to their other gods ; and they built temples- and
altars, and offered sacrifices, to her : and the clause,
' good fortune attended thera both,' savours ofthe
sarae heath enisra. It has been seen how God
raade Christianity successful : but, as \,o Moham
raed's success, we may write as one did under
Pope Adrian's inscription, ' Hie Deus nihil fecit.'
Indeed the same reprehension is far raore justly
due to all Mr. C.'s language in this passage.

RESTORATION OF ISRAEL. 253
MOses, Jesus, Mohararaed : Jew, Christian, Turk,
begin, continue, and end the whole ; as if
altogether independent of God, who is not at all
raentioned, except as the law of Moses is caUed
'the law of God.' — But this is not the worst.
What shall we say to such language as this ? ' If
' Moses should one day corae to visit his castle, he
' would be surprised to find two castles built on the
' top of his : and in a great rage, he would command
' one of his^ tempests, saying. Go ye and pluck
' thera both oft", and cast thera away, and let rae
' see no raore of them.' How different the lan
guage of prophecy ! " Thus saith the Lord God;
" I will even rend it with a stormy wind in my
" fury, and there shall be an overflowing shower
" in mine anger, and great hailstones in my fury
" to consurae it. So will I break down the wall ye
" have builded with unterapered mortar," &c. ^
Are the tempests at the coramand of Moses ? Are
they his tempests ? Surely this language is as
contrary to the Old Testament as to the New.
Let us at least, in pleading our several causes,
not forget, that " the Lord reigneth." — ^Mr. C-
makes the Avord Turk to mean the sarae as
Moharamedan : (p. 29. 1. 22. 23.) but Turk is the
narae of a nation, not of a religious body. Probably,
the Turks in general are Mohararaedans : but the
Mohararaedans in Persia, thp East Indies, and
the interior of Africa, are not Turks.
P. 31. 1. 6. ' The castle of Moses wiU stand
' for ever.' — What says Jeremiah on this subject .''
' Ez. xiii. 10— 16. Job xxxviii. 22—25. Ps. cvii. 25.
Jer. X. 13. Jon. i. 4,

254 ANSWER TO CROOLL'S
" Behold, the days come, saith the Lord, that I
" will make a new covenant with the house of
" Israel, and with the house of Judah. Not
" according to the covenant which I made with
" their fathers, when I took them by the hand to
" bring thera out of the land of Egypt; which my
" covenant they brake, although I was a husband
" unto them, saith the Lord. And this shall be
" the covenant that I will make with the house of
" Israel, after those days, saith the Lord, I will
" put my law in their hearts, and write it in their
" inward parts ; and I Avill be their God, and they
" shall be my people. And they shall teach no
" raore every raan his neighbour, and every man
" his brother saying, Know the Lord : for they
" shall aU knoAv me, from the least of them unto
" the greatest of them, saith the Lord ; for I will
forgive their iniquity, and I will reraember
their sin no raore." Was not the apostle
warranted by this prediction to say, " In that
he saith, a new covenant, he hath raade the
" first old r now that which decayeth, and waxeth
" old, is ready to vanish away ? " ^ Even the letter
and forra of the laAv of Moses, as it relates to
ritual observances, has not only in its most impor
tant requirements been rendered impracticable,
ever since the destruction of Jerusalem and the
temple, that is for above seA'enteen hundred
years ; but it has also been disregarded in many
things practicable, by the Jews in their disper
sions- P. 31. 1. 8. ' It was ordained that there should
' Je». xxxi. 31— 34. Heb. viii. 8— 13.

RESTORATION OF ISRAEL. 255
' be four empires,' &c. The Messiah is predicted
by Daniel as coraing under the fourth kingdom,
made known by Nebuchadnezzar's dreara : ^ but
his coming was predicted under the erablera of
" a stone cut out without hands ;" evidently inti
mating the feeble beginnings of his kingdora ;
being Of the sarae iraport Avith the parables of
the grain of raustard-seed, and of the leaven, by
which Jesus Christ predicted the nature and pro
gress of his gospel.2 Its original was sraall, and
its success gradual, arid at first unobserved by the
rulers of the world : it proceeded without any
human help, or power, and amidst great opposition
frora man. The coraing of the Messiah raust
indeed be under the fourth kingdom ; and so was
the coming of Jesus : but it is his final success,
when " the stone cut out without hands becarae
" a great mountain, and filled the Avhole earth,"
which is predicted as taking place when the fourth
kingdora was divided into ten kingdoras. There is
no intimation that the Messiah should not corae
tiU that tirae : on the contrary the same prophet
predicted that he should come before the desola
tions of Jerusalem.^ " Of the increase of his
*' governraent and peaqe there shall be no end,"
says Isaiah.* Jesus carae when the fourth kingdom
had attained to its height of power and dominion :
and by the influence of his gospel, and by those
" weapons of warfare " which have been described,
he undermined and subverted the pagan idolatrous
' Dan. ii. 34, 35. 44, 45. ' Matt. xiii. 31—33.
^ Dan. ix. 24—27. ¦" Is. Ix. 7.

256 ANSWER TO CROOLLS
power of Rome ; and its temporal dominion at
length Avas enfeebled, till ten kingdoms were
formed out of that uhAvieldy fabric ; the legs and
thighs of iron terminated in the ten toes of the
image : and in this form, " the stone cut out
" without hands shall smite the image," and fully
dissipate it " as chaff," and " shall become a great
" raountain, and fill the whole earth." This re
mains to be fulfilled ; but it is connected with the
last victories, and largest increase of the kingdom,
of the Messiah, and not with his first coming, and
his feeble beginnings. Indeed nothing in the
whole prophecy is at all spoken concerning the
coming of the Messiah ; but merely about the
fifth kingdom, and its final prevalence, and its
" filling the whole earth."
P. 31. I. 18. ' Messiah to corae twice?' Chris
tians do not suppose that the Messiah will corae
twice, in that sense in which Mr. C. seems to pro
pose the question : or a second time, until he
shall come in glory to judge the world : except in
that sense, in which it has been shewn, that he
carae in the early tiraes of the gospel, to set up his
kingdora, to rescue his persecuted church, and to
take vengeance on his crucifiers, by destroying
Jerusalem and the temple, and inflicting the most
tremendous judgraents on the Jews ; even by the
poAver of his providence, and by the sacred influ
ence of his holy Spirit. He will also corae again
ere long, to dissipate all reraains of the Roman,
antichristian, persecuting empire, and " to fill the
" earth with his glory." He came once " as a
" child born, as a son given ;" " as a root out of a

RESTORATION OF ISRAEL. 257
" dry ground, Avithout form or comeliness, or any
'* heauty that raen should desire him :" ^ but he
shall corae again gloriously, as Lord of all, as
" King of kings and Lord of lords," to take to
himseff the kingdom over all the earth.
Sorae Christians indeed expect his personal
appearance and reign on earth : but this seems,
to me at least, not capable of proof, either from
the Old Testaraent or the Ncav : and the first
verses of the sixty-third chapter of Isaiah, clearly
predict his coming as a conqueror, to destroy his
eneraies, and rescue his people ; indeed as clearly
as any part of the New Testaraent.
Thus Daniel also says, " I saw in the night visions,
" and behold one like the Son of man came with
" the clouds of heaven, and came to the Ancient
" of days ; and there was given to him dominion,
" and glory, and a kingdom, that all people, na-
" tions, and languages should serve hira : his
" dominion is an everlasting dorainion, which shalL
" not pass away, and his kingdora that Avhich shall
" not be destroyed." ^ " The Son of raan " is here
spoken of,.4jot as coraing frora heaven to earth, to
receive this kingdora ; rauch less as born on earth,
and coming as " a child born, and a son given ;"
but as ascending from the earth into the presence
of " the Ancient of days," and receiving from him
this kingdora. This then, however interpreted,
must be distinct from his first coming, as " a child
" born." ' Though the iraraediate ruler of this
' kingdora be caUed " the Son of raan:" yet it is
' obvious that there is something araazing in the
'Is.ix.6,7. Iiii. I, 2. 'Dan. vii. 13, 14
VOL. IX. S

258 ANSWER TO CROOLL'S
' prophetic 'description of the high honour and
' glory that is given to him . There is at least some
'difficulty in conceiving how such ,evei-lasting
' glory and dominion should belongto any one, who
' should be no more than man, or a mere creature :
' and particularly in conceiving tooW such magni-
'^cent things should be ascribed to one, who was
' no more than *' the Son of man," bythe prophets
' who inculcated so strongly and jdstly, that all
' mere creatures, are before God, as nothing, and
'less than nothing.' {Maclaurin.)
If Christians have formed expectations which
the scripture does'not warrant, that may be shewn^
but the coming of Christ has been so unariswerkbly
proved to be predicted as an event preceding the
destruction 'of the temple by the Romans, and the
dispersion of the Jews, that no misapprehension
of that kind can affect the main question.
Was the "little stone a great mountain" filling,
or immediately to " fUl the whole earth," at'the
very time when it was " eut out of the mountain
" Avithout hands ? " Isaiah prophecies thatof "1;he
" increase of his goverriment and peace tliere shall
" be no end :" but this imagination wouldpreclude
" increase. Tlie prophdt says, " In the days of
"those kings," and not after they were destroyed,
but when they werein fiill dominion ; and his lan
guage iraplies that the kingdom, which the God
of heaven would set up, would have a i^harp con
flict with opposing powers, ^before dts final victory
and triumph.* It should be carefi|lly observed,
that the icoming of the Messiah is nOt mentioned
" Dan. ii. 44.

RESTORATION OF ISRAEL. 259
in this whole prophecy, nor even the Me^iah him
self. Mr. C. indeed says, ' It pleased God to shew '
' to Nebuchadnezzar in a dream what should come
' to pass until the coming of the Messiq,h, and that
* there should be four erapires until thfft time.
(P. 32. 1. 4.) But this is so far from being accu
rate, that neither Nebuchadnezzar, nor any .other
man, would ever have known that a Messiah should
come at all ; if no clearer predictitois of his coming
had been given, than this prophecy contains. —
With the other prophecies before us, we can un
derstand that the fifth kingdom predicted is that
of the Messiah : but, neither from Nebuchad
nezzar's dream itself, nor frora Daniel's interpre
tation of it, could any man have known this. If
Christians have indeed adduced it as ,the grand
proof that (the Messiah should eorae twice, they
seera to have acted very injjidiciously ; for, in fact,
the coraing of the Messiah at aU cannot be proved
from it, as an insulated prophecy ; much less can
any conclusive argument be deduced respecting
the time of his coming. We fOnly learn that )th,e
fifth kingdom, the kingdora which " the God of
" heaven should set up," would ,grow frora " a
<' stone, cut out without hands, and become a
" mountain, and fill the whole earth ;" and that
this vast enlargement of the stone, into a moun-
¦tain filing the whole earth, would stake place
after the fourth kingdora had been divided, and
would 'be introduced by the entire dest;ruGtion
and dispersion of that kingdora.* The dree^m de
poses nothingbeyond this : all else must be added,
' Dan. ii. 33—35, 44, 45. See Is. ii. 2—4.
S 2

260 ANSWER TO CROOLL'S
either from other scriptures, or from human tra
ditions and imaginations.
P. 33. 1. 14. ' How could it be that the Messiah,'
&c. Answer : By his rising from the dead, and
ascending into heaven, and being invested, as the
Son of man, with all authority and " power in
" heaven and earth."
P. 38. 1.19. ' He could not come before the end of
' the fourth empire.' How then could he subvert it?
P. 34. 1. 1. ' The person who hath eyes,' &c. Im
portant subjects must be discussed by argument ;
and not by assuming wisdom and truth to be on
our side. The reader may obtain sorae inforraation
on this point frora the texts referred to below, *
P. 34, I. 19. 'He will smite them only once.'
Where does Daniel say this ? He shall sraite
thera, and their destruction will be effected : but
nothing is spoken whether it will be by one blow
or by many, at once or in a course of ages.
P. 34. I. 30. ' No Messiah for the GentUes.'
The first text adduced as a proof of this position
is an exhortation, or comraand, to " the daughter
" of Zion'to rejoice," &c. But exhortations are
,not always complied with ; commands are not
always obeyed ; nor were they by " the daughter
" of Zion " either in this, or in numerous other
instances. " The daughter of Zion " had cause to
rejoice, and ought to have rejoiced, when her
King carae unto her : and some, yea many, tens
of thousands of the Jews did rejoice ; ^ but, as the
' Prov. iii. 5, 6. xxvi. 12. Is. vi. 9, 10. xxix. 10—13. xlii.
19,20. Rom. xi. 7— 10. 2 Cor. iii. 13— 18.
=> Zech. ix. 9, 10. Matt. xxi. 4— II. Markxi. 9— 11. Luke
xix. 36—38. John xii. 12—19.

RESTORATION OF ISRAEL. 261
nation in general, and the inhabitants of Jerusa
lem, in particular, rejected and crucified their
King, and persecuted with unrelenting enmity his
loyal subjects, they were adjudged traitors ; and
no Avonder that the traitors did not rejoice at the
coming of their King. (P. 35. 1. 5.) No doubt the
Messiah is especially " the King of Zion ; " and
Jesus came to Zion. — Unto thee, but not to ano
ther. (P. 34. 1. 33.) In the next verse after the text
quoted, it is said, " He shall speak peace unto
" the heathen ; and his dominion shall be from
" sea even to sea, and from the river even to the
" ends of the earth," ^ The other texts adduced,
(P. 35. 1. 14.) either relate to subjects Avidely dif
ferent from the coraing of the Messiah, and the
question under consideration ; or they will corae
in our Avay, when we consider Avhat the prophets
foretold concerning the reception of the proraised
Messiah by his countrymen, and the event of their
conduct in this particular.
' " Thy King cometh," but not the King of the
' Gentiles' ' " Unto thee," but not to another.'
Some may think the whole of this is a quotation
from the prophet ; but the latter part of each clause
is either interpolation, or unfounded exposition.
P. 35. I. 23. ' There is no Messiah,' &c. Cer
tainly if Jesus be not the Messiah the , gentiles
have none ; nor the Jews either .-^Wherever
Mr. C. finds a proof, that the Messiah would be
man, he imagines that he has found a proof th^t
he is no more than man: (P. 17.) and, wherever
he finds that the Messiah should corae to Israel,
., ' Zech. ix. 10. Eph.ii. 15—17.

262 ANSWER TO CROOLL'^S
he imagines he has found a proof that he will not
come to any except Israel. But was it predicted
that tjie Messiah wOuld deliver Israel, even if they
obstinately rejected him ? and all Israelites, how
ever wicked? and none but Israelites? — Moses
and the prophets teach a far different doctrine.
The prophecy from Joel, some detached parts
of which are quoted, does not mention the Mes
siah at all, or the time of his coraing. It is a
remarkable pi'ediction of Israel's restoration, and
the terrible destruction of those who obstinately
oppose it ; arid of other coiricident events, which
cannot be clearly understood till the . fulfilment.
But, considered as the sequel of the preceding
chapter, the whole sets before us, 1st, The pouring
out of the Holy Spirit on the apostles and Jews,
after our Lord's ascension; 2dly, The terrible
destruction of th6, unbelievirig Jews, at the taking
and|btirnirig of their city ; with their Subsequent
sufferings and oppressions ; and 3dly, Their
restoration and the destruction of theii* enetnies.
P. 36. 1. 6. ' No Messiah for the Gentilesj—
' by the proof Of their gospel.' Here a similar
inter|iolation occurs^ 'But riot ofthe gentiles;' as
if these were the words of Matthew ! ^
that the MESSIAH IS PRE'dICTBD AS A MESSIAH FOR
the GENTILES, AS WELL AS FOR ISRAEL.
To prove frora the New Testament, that there
ih no Messiah for the gentUeS, is such an arduous
attempt, that he Who succeeds in it needs not
despair of accompUshing any thing Avhich he can
' Matt, ii, 6.

RESTORATION OF ISRAEL. 263
possibly undertake. But far different proof wiU
be requisite than that which is here given. A
few hints on the texts quoted, and on the use
made of them, will follow the more direct argu
ment, that the Messiah is predicted in the Old
Testament, and recorded in the gospel, as ' the
' Messiah of the Gentiles ' as weU as of the Jews.
All the prophecies, however, which speak ex-'
pressly of the Messiah, with one voice announce
him to be the " Messiah of the GentUes," as well
as of Israel : but all these, as well as the numerous
passages which the New Testament contains on
this subject, are by Mr. C. passed over in entire
silence, as if they did not exist. I, however, must
adduce some of them as a specimen. — ^The first
predictions of scripture which can'' possibly relate
to this subject, having been given at the very*
tirae when the distinction between Abrahara and
his seed, and the " farailles of the gentiles," began
to be revealed, is decisive on this question. To
Abraham : " In thee shall all the families of the
" earth be blessed." * " In thy seed shall all the
" nations of the earth be blessed." ^ To Isaac :
" In thy Seed shaU aU the nations of the earth be
" blessed." ^ To Jacob : " In thee, and in thy
" Seed, shall all the families of the earth be
" blessed." ¦* Now was the Messiah predicted in
these promises to the patriarchs, or was he not ?
If he was, the question is at once coppletely
answered. All nations were to be " blessed in
" him," even " all the families of the gentiles."
' Gen. X. 5, 20, 31, 32. xii. 3. ^ Gen. xxii. 18.
^ Gen. xxvi. 4. . * Gen. xxviii. 14.

264 ANSWER TO CROOLL'S
If not, how, and Avhen, and in what" seed of
" Abrahara, Isaac, and Jacob," haA^e "all nations
" been blessed ? " or shall they hereafter be
blessed ? This question requires and deraands a
clear and full answer ; or the cause is abandoned,
and no such answer can possibly be given.
I shall reserve to another place, the Avords of
God by Moses, " Rejoice ye nations with his
" people ;" ^ because Mr. C. has raade an obser
vation on thera, which will require notice, (p. 116.)
But probably most readers Avill allow. that the
apostle has made the proper application of them :
and how could any of the nations, or gentiles,
continuing such, " rejoice with Israel," if there
were no Messiah for them ?
The language of the second Psalm demands
our particular attention ; for several things con
tained in it can be A^erified in no other but the
Messiah. " Yet have I set," (or anointed, Marg.
Heb) " ray King upon my holy hill of Zion. —
" I will declare the decree : The Lord hath said
" unto me. Thou art my Son, this day have I
" begotten thee. Ask of rae, and I will give thee
" the heathen for thine inheritance, and the
" uttermost parts of the earth for thy possession.
" Thou shalt break them with a rod of iron, and
" shall dash thera in pieces like a potter's vessel. Be
" wise now therefore, O ye kings ; be instructed/
" ye judges of the earth. Serve the Lord with
" fear, and rejoice with reverence. Kiss the Son,
" lest he be angry, and so ye perish frora the
" Avay, when his Avrath is kindled but a little.
' Deut. xxxii. 43. Rom. xv. 10.

RESTORATION OF ISRAEL. 265
" Blessed are all they that put their trust in
" hira." ^ How is this, that, in the midst of a
prophecy of the Messiah, as " breaking the nations
" Avith a rod of iron, and dashing them in pieces
" as a potter's vessel ;" the kings and judges of
the earth are called on to kiss " the Son lest he be
" angry ?" Does not this imply submitting to him,
and vowing allegiance to him, yea, honouring
him as their Lord and God ? ^ How is it that they
are not only thus called on to avoid or deprecate
his wrath, and escape destruction, but that a
general blessing is pronounced on all who " put
" their trust in him ?" ' How could this be, if there
' were no Messiah for the gentiles ? ' Or Avhat
blessing could be to those Who trusted in hira,
if he were no raore than raan, and " the Son pf
" raan," as other raen are?^; If any assert that
this Psalm is not a prophecy of the Messiah ;
let hira shew, by a fair and particular expla
nation of the terms employed in it, and by
adducing facts coincident With it ; how it was or
could be fulfilled in David, or in any other, except
David's Son and David's Lord ; " the only-
" begotten of the Father, full of grace and' truth."
In the twenty-second Psalra, which will here
after be shewn to be a raost undeniable prophecy
of " the sufferings of Christ, and of the glory
" that foUowed," ^ it is said, " AIL the ends
" of the earth shall remeraber theraselves,
and be turned unto the Lord, and all tpie
" kindreds of the nations ,shall Avorship before
' Ps. ii. 6-T-12. "" 1 Sam. x. 1. 1 Kings xix. 18. Hos. .xiii. 2.
^ ' Ps. cxlvi, 3—6, Jer. xvii. 5—8. ¦* Luke xxiv. 26, 27.
44—47. 1 Pet: i. 10— 12.

ii

266 ANSWER TO CROOLL'S
" him." " A seed shall serve him ; they shall be
" counted to the Lord for a generation. They
" shaU come and declare his righteousness to a
" people that shaU be born, that he hath done
" this." ^ It is here predicted, that all nations on
earth shall, through the Messiah, become the wor
shippers of Jehovah ; and in him, " a generation,"
and " a chosen generation," like that of Israel ;
" a nation that shall be born," according to the
" prophecies of Isaiah ; He " shall be called the
" everlasting Father," or, " the Father of the age
" to come :" and " he shall see his seed and shall
" prolong his days', and the pleasure of the Lord
" shall prosper in his hand." ^
, In another Psalm it is said, " His name shdll
" endure for ever : his name shall be continued
" as long as the sun: and men shall be blessed
" in him ; all nations shall call him blessed :"^ or,
" shall bless theraselves in hira ;" the very words
are used in the original, which occur in the pro
mise made to Abraham, * except as the preterite
Avith the vaM conversive is used in one place, and
the future in the other. Now, is this Psalm- a
prophecy of the Messiah, or is it not ? If it be,
then " all nations shall bless theraselves in him, "
and " call hira blessed ;" but how can this be, if
there be ' no Messiah for the gentiles ?' If it is not ;
let it be shewn how the several particulars pre
dicted in it, were, or could be, accoraplished in the
short lived glory of Soloraon's reign.— Surely "a
" greater than Soloraon is here 1 "
' Ps. xxii. 27—31. = Is. ix. 6. Iiii. 10.
' Ps. Ixxii. 17. " Gen.xxii. 18.

RESTORATION OF ISRAEL. 267
" The Lord hath raade known his salvation :
" his righteousness hath he openly shewed in the
" sight of the heathen. He hath reraembered his
" mer'cy and truth to the house of Israel ; and all
" the ends of the earth have seen the salvation of
" our God." Make a joyful noise unto God aU the
" earth, &c." i— But how shaU " aU the ends of
" the earth see and rejoice in the salvation of
" God," if there be ' no' Messiah for the Gentiles ?'
Bnt for the sake of brevity, I shall pass over
many other CAddent predictions of the same events.
It wiU not be denied that Isaiah prophesied of
the Messiah, as " the rod from the stem of
" Jesse," in his eleventh chapter : but he there
says, " The earth shall be full of the knowledge
" of the Lord, as the waters cover the sea. And
" in that day there shall be a root of Jesse, Which
" shall stand for an ensign to the people, to it
" shall the gentiles seek, and his rest shall be
" glorious." This precedes the prediction of ' the .
' restoration of Israel,' and the song of praise
prepared by the Holy Spirit, for the use of con
verted Israel on that grand occasion .^ The apostle
quotes part ofthe prophecy from the Septuagint:
" He that shall arise to reign over the gentiles, in
" him shaU the gentiles trust." ^ This gives the
real import, though not an exact translation. Let
it, however, be observed, that he who sprang from
Jesse's root would " stand for an ensign to the
" peoples ;"* and " to him would the gentiles
seek ; and his rest would be glorious." For,
' Ps. xcviii. 2 — 4. See also Ps. Ixxxvi. 6. cxvii.
'- Is. xi. 9—16. xii. ' Rom. xv. 12.
* John iii. 14, 15. xii. 32.

«

268 ANSWER TO CROOLL'S
Shiloh being come, " to him would the gathering
" of the peoples be :" " AU nations Avould bless
" themselves in him," and find a " more glorious
" rest" than Israel did in Canaan.^ Noav the
gentiles could not flock to the Messiah, as to a
standard :2 they could not seek to him, and find
a " glorious rest in him ; if there were ' no
' Messiah for the gentiles.' ^
" In this mountain shall the Lord of hosts raake
" to aU peoples" (plural,) " a. feast of fat things,
" a feast of wines on the lees, of fat things full of
" marroAV, of wines on the lees weU refined. And
" he Avill destroy in this mountain the face of the
" covering cast over all peoples, and the veil
" Avhich is spread over all nations, &c." ^ How, or
when, has this prophecy been fulfilled, or can it
be fulfilled, except the blessings of Messiah's
reign be imparted to all nations ? And how is it
possible, if there be ' no Messiah for the gentiles?'
" Behold my Servant, whom I uphold, my Elect
" in whom my soul delighteth, I have put my
"Spirit upon him ; he shaU bring forth judg-
" raent to the gentiles. — He shall not fail or be
" discouraged, till he have set judgment in the
" earth ; and the isles shall wait for his law." ^ —
" In his name shall the gentiles trust." {Sept)
Thus the CA'arigelist quotes it. His law, evidently
means his instruction, doctrine, command, as in
another prophecy of Isaiah.^ " For his laAv shall
" the gentiles look with expectation :" ^7^^'^.^ —
" The Lord hath called thee in righteousness, and
¦ Matt. xi. 28—30. Heb. iv, 8, 9, ' Is, v, 26, xiii. 2. xviii. 3.
xxx.l7.Heb. » Seealso Is.xix.-23— 25. - Ls, xxv. 5— 8.
^ Is. xlii. 1—4. ' Is.ii. 2—4. ' Is. xlii. 5. li. 5. Heb.

RESTORATION OF ISRAEL. 269
" will hold thine hand, and will keep thee, and
" Avill give thee for a covenant of the people, for
" a light to the gentiles ; to open the blind eyes,
" io bring out the prisoners from the prison ; and
" thera that sit in darkness out of the prison-
" house." — " Sing unto the Lord a ncAV song ;
" and his praise from the end of the earth, ye that
" go down to the sea, and all that is therein ; the
" isles and all the inhabitants thereof." ^ — What !
' Is there no Messiah for the gentiles ?' When
" the gentiles shall wait for his law ;" and he
" shaU be the fight of the gentileS." " When aU
" the inhabitants of the isles shall sing," on
account of hira, " a new song unto the Lord." ^
Who can help recoUecting, in this connexion, the
words of old Simeon ? " Mine eyes have seen thy
" salvation ; which thou hast prepared before the
" face of aU people ; a light to lighten the gentiles,
" and to be the glpry of thy people Israel." ^
" And now, saith the Lord, who formed me
" from the womb, to be his servant, to bring Ja^eob
"again to him; though Israel be not gathered,
" yet shall I be glorious in the eyes of the Lord,
" and my God shall be my strength. . And he
" said. It is a light thing that thou shouldest be
" ray servant to rai^e up the tribes of Jacob, and
" to restore the preserved of Israel : I will also
" give thee' for a light of the gentiles, that thou
. " raayest be ray salvation to the ends of the
" earth.",* Sorae parts of this prediction will
corae again under consideration : but the question
' Is. xlii. 6, 7, 10—12. Zech. ix. 1 1. Acts x±vi. 18—20.
'Rev.v. 9, 10. xiv. 3.
' Luke ii. 25—32 'Acts xiii. 47. xxviii. 28. ^ Is. xlix. 5—12.

270 ANSWER TO CROOLL'S
here recurs. Is the Avhole a prophecy of the Mes
siah, or is it not ? If not, whom, and what events,
does it foretel? When has it been, or when wiU
it be, fulfilled ? It is impossible to give any other
interpretation of it, considered Clause by clause,
thaa that which refers it to the Messiah; itiie
treatment, which he met With from the Jews, and
the callmg of the gentiles :' but how can these
things be, if there, be ' no Messiah for the gen-
' tiles ? ' It foretels also, that Israel, as a nation
would not be gathered by the Messiah ; but only
a reranant of them, called " the preserved of
" Israel." For " the Redeeraer of Israel, and his
" holy One," addressed " him whom man des-
" piseth, whora the nation abhorreth, a serva^ of
" rulers ; " yet it is predicted that " kings shaU
" see and arise, princes also shall worship, becatuse
" of the Lord, who is faithful ; " with mueh more
to the same effect. ^ " Behold," says the Lord,
" I have given him for a witness to the people, a
" leader and a commander to the people. Behold,
" thou shalt call a nation that thou knowest not, and
" nations that knew not thee shall run unto thee."^
Who is this, to whom " nations that knew him
"not shaU run," but " Shiloh, to whom the ga-
" thering of the people shaU be ? " Is not then
the Messiah predicted as the Messiah of the
gentiles ? ^
In fact," I feel rayseff in this part of my subject
pressed with a considerable difficulty; having
only the choice of two things, ^each apart unde-
• Is. xlix. 22,23. ' Is. lv.4, 5. See also Is. 'Ix. Ixv. 1, 2,
compared with Rom. x. 19 — 21.
' Is. Ixv. 14, 15, compared with Actsxi. 26. Ixvi. 18 — 22.

RESTORATION OF ISRAEL. 271
sirable : naraely, either to pass over, and as it
were suppress, a great part of the evidence ; or to
weary the reader with tedious argument, and
superfluous evidence. I, therefore, only just
touch upon points which might with great advan
tage be more fully pressed, were proofs scanty ;
and pass over, or merely refer to, portions of
scripture, alone sufficient to decide the argument,
beyond all reasonable controversy. Sorae of these
Avill corae in our way, on other topics ; and I must
hasten to conclude this part, by a few quotations
from the other prophets.
" O Lord," says Jeremiah, " my strength and
" my fortress, the gentUes shall come unto thee
"from the ends ofthe earth, and shall say. Surely ^
" our fathers inherited lies, vanity, and things
" wherein there is no profit." ^ Certainly " the
" ;gentiles to the ends of the earth " are here re
presented, as, oi their own accord, " coming unto"
the true God, as renouncing idols, and as avowing
themselves his worshippers. But shall this take
place under tiie Messiah's reign, or at sorae other
time ?
Do the apostles give the true meaning of the
predictions of Hosea, when they apply them to
the conversion of the gentiles? " I will call them
" my people, whidh were not my people, and her
"beloved, which was not beloved: and it shall
"come to )pass, that in the ;place where it was
"said unto them. Ye are not my ipeople, there
"shall they be called the children of the living
' Jer. xvi. 19.

272 ANSWER TO CROOLL'S
" God." 1 Certainly, apart frora aU claims of
inspiration, the application must be considered as
very reasonable and apposite, by every attentive
and impartial reader.
One Avould suppose that a raan, not previously
biassed either way, could hardly avoid falling in
with the apostle Jaraes's application of a prophecy
by Araos. " Siraeon hath declared how God did
" at the first visit the gentiles, to take out of them
" a people for his name : and to this agree the
" words of the prophets, as it is written. After this
" I will return, and build again the tabernacle of
" David, which is fallen down ; and I will build
" again the ruins thereof, and will set them up ;
"that the residue of men raay seek after the
" Lord, and all the gentiles, upon whom my narae
" is called, saith the Lord Avho doeth all these
" things." 2 The variation of the Septuagint,
Avhence for substance the quotation is made, frora
the Hebrew text, as it stands at present, does not
at all affect the general meaning. But the reader
may observe, that in Araos this prediction con
cerning the gentiles is introduced between a
remarkable prophecy of the dispersion of Israel,
as at this day, and another as remarkable a predic
tion of his restoration ; ^ and that it is expressly
connected with the kingdom ofthe Son of David.
Again, another prophet says, " The Lord will
" faraishVll the gods of the earth ; and raen shall
" worship hira, every one frora his place, even all
' Compare Hos. i. 1 0. ii. 23. with Rom. ix. 25, 26. 1 Pet. ii. 9^10.
^ Compare Amos ix. 11, 12. with Acts xv. 14 — 17.
' Amos ix. 9 — 15.

RESTORATION OF ISRAEL. 273
" the isles of the heatiien." ' Does not this
foretell the conversion of gentiles to the worship
of the true God, notat Jerusalera, but " every one
" frora his place ? " and when shall this be, but
under the reign of the Messiah ? ^
" Sing and rejoice, O daughter of Zion, for lo
" I corae, and I wUl dAvell in the raidst of thee,
" saith the Lord; and raany nations shall be
" joined together to the Lord in that day, and
" shall be ray people ; and thou shalt know that
"the Lord of hosts hath sent rae unto thee." ^
Who is the speaker in this predfction ? Is not
the Messiah ? When he coraes to the daughter
of Zion, " raany nations shaU be joined to the
" Lord, and becorae his people." — The passage,
frora the eighth of Zechariah has before been
considered. " From the rising of the sun unto the going
" down thereof, my narae shall be great araong
" the gentiles ; and in every place incense . shall
" be offered unto, ray narae, and a pure offering ;
" for ray narae shall be great among the hea-
"then."" To what tiraes does this last of the ancient pro
phets refer in this prediction ? Does he not evi
dently speak ofthe times of the Messiah ? Under
his reign, " the narae of Jehovah shaU be great
" among the gentiles/' and " in everyplace " accep
table worship shall be rendered ; as acceptable as
the incense and oblations at the temple, when
presented in the most proper manner. But how
' Zeph. ii. 11. ' Zeph. iii. 9. ' Zech. ii. 10, 11. *Mal.i. 11.
VOL. IX. T

274 ANSWER TO CROOLL'S
can this be, if there is ' no Messiah for the
'Gentiles?' "To hira give allthe prophets witness, that
"through his narae whosoever believeth in him
" shall receive remission of sins." i " Is he the
" God of the Jews only ? is he not also of the gen-
" tiles ? Yes of the gentiles also." ?--When it is
considered that Israel, taken at his largest increase,
through all generations hitherto, hath not formed
one hundredth part of the human species, probably
not above one third of that proportion ; the mind
revolts from the idea of the Creator wholly over
looking all the rest of raankind, and confining all
his special favours to this single nation. Nothing
could reconcile the man of reflection to this,^ but
some clear proof that this favoured nation was,
either by nocture, or at least by grace, and in cha
racter, decidedly more holy and devoted to God,
than other nations : but their whole scriptural
history, and the testimonies of Moses and aU the
prophets, and even that of their own historian,
decide against this. It Avould also be previously
expected, in this case, that uniform preerainence
in prosperity, as well as in piety, would have been
conspicuous in all the annals of the nation : but
the contrary to this has hitherto been the fact ;
and the whole term, from the calling Of Abraham
to thi« day, must constitute avast proportion of
the duration ofthe world, according to the scrip
tures.— -If, however, the word of God had so de
cided it, though contrary tO all analogy and
' Acts X, 43, ' ' Rtvm. iii. 29^

RESTORATION OF ISRAEL. 275
reasoning, we ought to be silent, and, adore the
depths, which we could not fathoiri : but, while
a precedency of honour and distinction is reserved
for Israel ; it seems to be the clear tenour of scrip
ture, that this precedency Avas not conceded raerely
for their oAvn benefit ; but, that they might be a
blessing to the nations of the earth in general.
" I will bless thee, and thou shalt be a blessing ;"
" In thee and in thy Seed shall all the farhilies of
" the earth be blessed." This Israel has been,
and shall be, most eminently : and it might be
thought this was raore desirable and honourable,
than a monopoly of blessings, with curses on all
other nations on their account.
But Mr. C. is not apt to despair of his cause :
and what it was impossible he could support out
of the Old Testament, he atterapts to prove from
the New!
In quoting frora St. Matthew, he inserts, ' but
' not the gentiles :' (p. 36. 1. 10;) which is assuraing
the point in debate. The scribes did noteonsider
the Messiah as the Messiah of the gentiles ; and
neither the prophet, nor the evangelist was
speaking on that subject.
P. 36. 1. 12. 'I ara not sent.' &c. The personal
ministry of Christ was intended to be principally
among " the lost sheep of the house of Israel :"
yet he healed the centurion's servant, and com
raended his faith ; and added, " Many shall come
" from the east, and from the west, and shall sit
" down with Abrahara, and Isaac, and Jacob, in
" the kingdora of heaven : but the children of the
T 2

276 ANSWER TO CROOLL'S
" kingdom shall be cast out, into outer darkness,
" where shall be weeping and gnashing of teeth." ^
He healed also the daughter of »the woman of
Canaan, and commended her faith.^ He spent
two days among the Samaritans.^ He said ex
pressly to the chief priests and elders, " the king-
" dom of God shall be taken from you, and given
" to a nation bringing forth the fruit thereof." *
And his instructions to his apostles Shew what he
purposed, concerning his future church or king
dom.^ — It would not be fair to argue with Jews
frora the New Testament, if they did not absurdly
claim its authority, against the whole religion
contained in it. But this assuredly can never
serve their cause.
P. 36. 1. 14. ' When the Son of man,' &e.—
When our Lord said to his apostles, " Ye shall sit
" on twelve thrones, judging the twelve tribes of
" Israel ;" ^ he was so far from exclusively assign
ing the blessings of his kingdora to Israel, that he
predicted the conderanation of Israel, by the tes
tiraony and judgment of his apostles.^
P. 36. 1. 23 ' Christ forgot the whole worid,' &c.
—What has already been stated sufficiently an
swers this ; especially his commission, given to
the apostles,^ and his account of the day of judg
ment.^ P. 36. 1. 31. ' Neither Christ,' &c.— By far the
' Matt. viii. 5—13. = Matt. xv. 21—28. ' John iv. 39—42.
' Matt. xxi. 43. - Matt, xxviii. 19—20. Markxvi. 15, 16.
Luke xxiv. 47. " Matt. xix. 28. ' 1 Cor. vi. 1—6.
» Matt, xxviii. 19, 20. Markxvi. 15, 16. Luke xxiv. 47.
' Matt. xxv. 31—46.

RESTORATION OF ISRAEL. 27T*
greateir part of the history of Christianity, in the
Acts of the apostles, and the apostolical epistles,
relates to the gentiles. But let the reader consult
the passages referred to.^
It does not appear why the quotation frora Phi-
lippians was brought in, (p. 37. 1. 1 ;) except to
introduce the assertion that follows ; which would
have stood quite as well alone as with this intro
duction. P. 37. 1. 5. ' Hitherto we have proved,' &c. —
I trust the contrary to all this has been fully
proved: naraely. That the Messiah is corae; that
the Messiah was predicted as ' the Messiah of the
gentiles,' as well as of Israel ; that Jesus was the
promised Messiah ; and that he is " over all, God
" blessed for evermore." '
P. 37. 1. 13. ' I ara sent only to the house of
' Israel,' &c. "I ara not sent, but to the lost
'• sheep of the house of Israel." These are our
Lord's words in the passage referred to.^ His per
sonal ministry, and his coraraission to his apostles,
have already been considered : and it will hereafter
be fully shewn that " the house of Israel," includ
ing and principally signifying the rulers, priests,
and teachers of Israel ; that is, " the blind guides,"
fslse teachers, and hypocritical wicked rulers of
Israel ; means soraething vastly different frora
" the lost sheep ofthe house of Israel." He was
sent " to the lost sheep," and not to the wicked
shepherds " of Israel ; " through whose criraes
the people were " as sheep not having a shepherd." ^
' Rom. iii. 29. ix. 24—32. x. 12—21. xi, 11—13. 1 Thes-
ii. 16, 17. " Matt. xv. 24, " Mark vi, 34,

278 ANSWER TO CROOLL'S
P. 37. 1. 15. ' Why did they not believe in ,
' hira ? ' AnsAver, " Because they had not the love
"of God in thera:" " Because they vreceived
" honour one of another, and sought not the
" honour which coraeth from God only : '' and
" Because they loved the praiseof men, more than
" the praise of God." * Because of the ambition,
avarice, enmity against God, and Avickedness of
their hearts and lives.
P. 37. 1. 17. ' Whose word wiU stand,' &c.—
I know not how Mr. C. raeans to apply this : but
certainly the unbelief of the Jews, when the Mes
siah came, fulfilled and established" the words of
"God," as spoken by the ancient prophets .2 This
Avill be shewn raore fuUy hereafter: at present let
it be noticed, that Zechariah distinguishes between
the " poor of the flock, that waited", on the Mes
siah ; or " the lost sheep of the house of Israel ;"
and all the rest of Israel, especially the pastors of
the flock.
P. 37. 1. 91. ' WRen Moses,' &c. Did the Is
raelites so unreservedly welcorae Moses, when
God sent him to them, as to give Mr. C. a ground
of glorying on that accoimt ? The narrative given
us by Moses hiraself, and the language of all the
prophets, exhibit a widely different view of the
subject. The raission of Moses was expressly for
the purpose of bringing Israel, as a nation, out of
Egypt ; their conduct therefore was not perraitted
wholly to defeat this design. i "But," says God by
Ezekiel, " they rebelled against me, and would
' John V, 42—44. viii. 38. ,42—44. xii. 43. ¦^ Is. xlix.
4, 5, 7. Iiii, 1, 2, Zech. xi..7— II. Mal. iii. 1, 2. Rom. iii. 3, 4.

RESTORATION OF ISRAEL. 27$
" not hearken unto rae : then I said, I will pour
" out ray fury upon them, to accomplish my anger
" against them in the midst of the land of Egypt.
" But I wrought for my name's sake, that it should
" not be polluted before the heathen." ' And
Moses, having numbered up many of the re
bellions of Israel, concludes by saying, " Ye
" have been rebellious against the Lord from
" the day that I knew you."^ Notliing but
the terrific displays of the divine glory, and
dreadful miracles, by which thousands at a time
Avere destroyed, proved sufficient to curb their
revolting and rebellious spirit ; and to deter them
from stoning Moses, and returning to Egypt : so
that the event was, that the generation which God
brought out of Egypt fell in the AvUderness, by
the aAvful judgraents of God, notwithstanding the
persevering intercessions of Moses and Aaron for
thera.^ This was also expressly the punishraent
of their unbelief: " Yea, they despised the pleasant
"land, they believed not his word."* Even a
candid Jew, who has well studied the books of
Moses and the prophets, must allow that Stephen
had scriptural ground for saying to the rulers of
Israel, " Ye stiff-necked, and uncircumcised in
"heart and ears, ye do always resist the Holy
" Ghost : as your fathers did, so do ye. Which
" of the prophets have not your fathers perse^
" cuted ? " ^ except as he concluded by applying it
to their conduct towards Jesus of Nazareth. This
' Ez. XX. 8, 9. ' Deut. ix. 24.
' Ex. V. xxxii. Num. xi. xiii. xiv. xvi. xxv.
' Deut. i. 32. ix. 23. Ps. cvi. 24—27. Heb. iv. 18, 19.
' Acts vii. 51, 52,

280 ANSWER TO CROOLL'S
might be urged much further,^ but I forbear. The
arguraent, if it prove any thing, proves that the
mission of any one who professed to be the Mes
siah raust be tried, whether it were of God or not,
by the national reception with which he met ; and
not by the credentials which he produced that he
was indeed sent by God : or, that no demonstra
tion could have been sufficient, had the Jewish
rulers and people persisted in unbelief. By the
fulfilment of ancient prophecies ; by stupendous
miracles of mercy ; by the coincidence of his in
structions with those of Moses and the prophets ;
by the raost perfect exaraple of holiness ; and by
the subsequent most astonishing and beneficial ef
fects even to this day ; God has said, ' This is the
' Messiah ;' " This is my beloved Son, in whom I
" am well pleased, hear ye hira."
P. 37. 1. 24. ' But Israel said. No.' And Israel's
Avord is, according to Mr. C. to prevail against the
word of God.
P. 37. 1. 26. ' To what purpose,' &c ? " But
" what if sorae did not believe, shall their unbeUef
" raake the word of God of none effect ? God
" forbid." To what purpose was Moses sent to
Pharaoh, to deraand the Uberation of Israel, when
God had said, " I ara sure that the king of Egypt
" will not let you go ; no, not by a mighty
" hand ? " ^ To Avhat purpose did God commission
Isaiah to " go and teU this people. Hear ye. indeed,
" but understand not ; and see ye indeed, but
" perceive not ; make the heart of this people
' Is. Iiii. 1,2. Rom. iii. 3.
' Exod. iii, 19.— Comp. ix. 16, 17.

RESTORATION OF ISRAEL. 281
" fat," &c. ? " 1 When Mr. C. has answered these
questions, he Avill have ansAvered his own. Many
and important ends were answered, even respecting
the unbelieving Jews, and the glory of God in his
dealings with them, as an instruction to the
whole world, by the coming of the Messiah to
thera ; though God foreknew, and foretold, that
the bulk of the nation would not believe in hira.
But objections of this kind are not started by
JcAvs alone : for raultitudes of nominal Christians
seem to be the dupes of them ; though in fact
they are absurd and impious in the extreme.
Upon the supposition that God foreknew the
perverse and ruinous use which men would make
of his gifts, of whatcA'cr kind ; they, in language
.as remote as possible frora reverence of his holy
narae, either expressly, or by consequence, charge
him Avith having done wrong in conferring them.
Thus, for instance, we frequently hear an objec
tion started against ' thanking God for our
' creation,' because he foreknew that to" multi
tudes creation would, through their oAvn wicked
ness, become a curse. " It had been good for
" that man, if he had never been born." Thus
they transfer the guilt from those who pei-vert
the goodness of God by their crimes to their own
destruction, unto God who foresaw that they
would do this ! How deeply this kind of rea
soning //j/ecf* the speculations of men, in con
troversies concerning the distinguishing and
undeserved mercies of God to some of our fallen

' Is. vi. 9, 10.— Comp. Matt. xiii. 14, 15. John xii. 38—40.
Acts xxviii. 25 — 27.

282 ANSWER TO CROOLL'S
race above others, raust here be only hinted. In
raany cases it forras the grand hinge on which
the' controversy turns. But how could these
things be othei-wise, unless God were not orani-
scient, or not the moral and providential Governor
of the universe ?
P. 37. 1. 27. 'Did God intend?' &c. " He
" shall be for a sanctuary : but for a stone of
" stumbling, and a rock of offence to both the
"houses of Israel, for a gin and for a snare to the
" inhabitants of Jerusalera ; and raany among
" them shall stumble, and fall, and be snared,
" and taken." * The ansAver, contained in these
words, does not depend on our interpretation of
thera. 2 However explained, they prove that God
did appoint events in his providence, which he
foreknew, and foretold, would be " a stone of
" sturabling, and rock of offence to both the
" houses of Israel." -^
P. 37. 1. 30. ' The word of God came to nothing,'
&c. It has already been sheWn, that the ' word of
'- God, ' as it related to the Messiah, and as fulfilled
in Jesus, did not ' come to nothing;' but produced
effects of most prodigious amplitude, and most
beneficial and enduring consequences to the
huraan race at large. But the second and third
clauses of this passage are certainly true; 'the
' Messiah ' (even the true Messiah) ' was despised
'and rejected, and lost his life.' It would too
rauch interrupt our arguraent to take up the
subject in this place : but I shaU hereafter iUus-
• Is. viii. 13— 15. - Rom. ix,32,33. xi. 8— 11. 1 Pet. ii. 7, 8.
- Comp. Ps, cxviii. 22, 23, Matt, xxi, 42— 45. Acts iv, 11.

RESTORATION OF ISRAEL. 283
trate the apostle's words, by inductions from the
prophets, ^' Hira, being delivered by the deter-
" rainate counsel and fore-knowledge of God,
"ye have taken, arid by wicked hands have
" crucified and slain ; Avhom God hath raised up,
"having loosed the pains of death," &c : ^ or,
rather the words of our Lord himself, " Thus it is
" written, and thus it behoved Christ to suffer,
" and to rise frora the dead the third day." ^ In
this especially ' the scriptures of the prophets '
were fulfiUed ; and in this all the grand ends of
the Messiah's eoming were accomplished, and
could not have been effected, according to the
prophets, in any other way. *
P. 37. 1. 33. ' We also learn,' &c. The, words
of the apostle Paul are entirely coincident with
the several prophecies of the Old Testament,
which he quotes : ¦* and therefore the charge
brought against him falls on David' and Isaiah ;
or rather on the Holy Spirit who spake by them.
Men first proudly and wickedly close their own
eyes against the truth, in deterrained unbelief;
and then God, as a punishraent, shuts them up in
unbelief. P. 38. I. 7. ' Had Israel,' &c. The unbelief of
Israel was merely the occasion,, not the cause, of
the caUing of the gentiles, which had been pre
dicted from the tirae when the distinction between
Abraham with his seed and the gentiles, com
menced. ' Act5 ii. 23, 24. ^ Luke xxiv. 46.
'Ps. xxii. Ixix, Is. Iiii. Dan. ix. 24 — 27. Zech. xiii. 7.
' Ps. Ixix. 22—28. Is. vi. 9, 10. x.\ix. 40. Rom. xi. 7-rlO,

284 ANSWER TO CROOLL'S
P. 38. 1. II. ' Israel Avas to be made guilty,'
&c. If ' to be made guilty' raeans ' to be brought
' in guilty as a crirainal by a just verdict,' God
' made Israel guilty : ' but they themselves com
mitted, wilfully and obstinately, the crimes by
which they exposed themseh-es to this righteous
Conderanation. Yet it has been shewn, that an
imraense number " of the lost sheep of the house
" of Israel " were previously gathered into his fold
by the good Shepherd, who " came to seek and to
" save that which was lost."
I must notice with decided disapprobation, the
whole passage under consideration, as destitute of
reverence towards God, and huraility before hira.
However crirainal the conduct of Israel was ;
however obstinate in rebellion, and raost unrea
sonable in unbelief : still, if God " leave thera to
" their own hearts' lusts," and they reject the
Messiah, and crucify hira, and are punished for
it ; God ' did thera wrong,' (p. 38. 1. 14,) ' im-
' posed on his creatures,' (I. 15,) destroyed thera
' without cause.' (I. 22.) Yet the Jews thera
selves have never been able to assign any other
adequate cause of the unexampled miseries and
degradation of their nation, for above one thou
sand seven hundred years. By the common voice
of the rulers and people, when demanding the
crucifixion of Jesus, they imprecated this ven
geance on themselves ; " His blood be upon us,
" and on our children." ^ And so long as they
proceed to " crucify hira afresh, and put him to
" open shame," by saying, ' he received due pun-
' Matt, xxvii, 25.

RESTORATION OF ISRAEL. 285
' ishment, for by the law he Avas guUty,' (p. 38. 1.
29,) their dispersions and oppressions will pontinue;
But, Avhen " the Spirit of God shall be poured out
" upon thera," and they shall look with penitent
sorroAv, and humble faith, to " him whom they
" have pierced ; " ' they shall be gathered, re
stored, and honoured, even far more than in tiraes
of old. The day when this shall take place, I
firmly believe to be near at hand ; and I earnestly
long and pray for it, as the very crisis of the
world, so to speak. In the full persuasion that
such will be the event ere long, I have engaged
in this arguraent, and desire to conduct it in a
manner as conciliatory as regard to truth and
holiness will perrait ¦ in hopes of being an instru
raent, in some small degree of effecting the happy
revolution. If it was the purpose of God that Israel as a
nation should welcome the promised Messiah ;
and if it was previously revealed that they would ;
then, Israel, as a nation, will receive him (I. 25.)
Avhen he comes ; and he has not yet corae.
The text from Isaiah ^ (1. 31, &c.) certainly
proves that the word of God shall accomplish his
purpose, whatever that may be : but this does not
inform us what that purpose is, at least in regard
to Israel as a nation. Concerning the Aeere^ pur
poses of God we know nothing. He predicted
that Israel as a nation Avould reject the Messiah,
and be themselyes for a long time excluded on
that account. ^ >

' Ezek. XX. 37, 38, 43, 44. Zech. xii. 9—14.
'Is. Iv. 10, 11. 'Is. xlix. 7.1. 1,2. Hos. iii. 4, 5.

286 ANSWER TO CROOLL'S
P. 39 1. 14. . ' When he is sent he wiU be the
' leader.' The Messiah, as leader ofthe company
is not raentioned. In a preceding part of the
chapter indeed he is, but not exactly so as to suit
Mr. C.'s arguraent. " Behold, I have given hira
" for a witness to the people, a leader and cora-
" mander to the people. Behold thou shalt call
" a nation that thou knowest not, and nations that
" knew not thee, shall run unto thee, because of
"the Lord thy God, and for the Holy One of
" Israel, for he hath glorified thee." ^ The nations
here spoken of must be the gentiles ; and this is
the only place in which Israel is mentioned
throughout the chapter.
P. 39. 1. 18. ' Who being,' &c. Here Mr. C.
charges Jesus with wishing to set up for himself,
and to be " equal Avith God : " (I. 21 v) but in
another passage he says, ' Jesus himself never
'thought of such a thing; therefore he called
' himself the Son of man : but had he thought
' that he was God, he would have called himself
' the Son of a woman.' (p.- 17. i. 8.) — ^That Jesus
did prosper and accomplish astonishing things has
already been shewn. Mr. C. might have rendered
his statement, in the next words, (p. 39. 1. 24,) more
convincing, if he could have quoted the words,
which he puts into the mouth of the Messiah,
frora " the scriptures of the prophets, " instead of
" speaking them out of his own heart," and ac-'
cording to what he supposes will be the case.
P. 39. 1. 29. ' Was the Messiah of the gentUes
' a prophet, or not ? ' — The questions concerning

RESTORATION OF ISRAEL. 287
our Lord's predictions will come before us, more
regularly in another place, (p. 89, 90.) Indeed,
after Mr. C. had decided that Jesus was justly put
to death, the question itseff seeras to corae too
late. The clause hoAvever from the seventy-fourth
Psalm requires a brief notice, (p. 39. 1. 32.) It is
plain, from the whole of this Psalm, that it was
written at a time, or at least that it referred to a
time, when the sanctuary lay in ruins. ^ Either this
was during the Babylonish captivity, or after the
destruction of the teraple by the Romans. If it
related to the Babylonish captivity, it can be no
thing to the purpose; for several prophets arose
subsequent to that event. If it refer to the tiraes
foUowing the destruction of Jerusaleiri by the
Roraans ; it does raost affectingly describe the
state of the Jews during above seventeen cen
turies: but, as Jesus lived, and .died, and arose
again, many years befOre the destruction of the
second temple, it can prove nothing against his
character as a Prophet ;. for it relates exclusively
to subsequent times.
P. 40. 1. 12. The prophecy of Daniel has been
considered ; but " the sealing up of the vision
" and prophecy," or " Prophet," relates to times
three or four hundred years subsequent to Ma
lachi ; naraely to the end of the seventy AVeeks,
which Christians calculate to have been about the
tirae of the crucifixion of Jesils. Mr. C. coraputes
thera to end, either with the death of king Agrippa
and his son Monves, or at the destruction of Je
rusalem by the Romans. There was no prophet
' Ps.. Ixxiv. 3 -9.

288 ANSWER TO CROOLL'S
in Israel, from Malachi, till near the times of
Jesus ; but the scripture does not say there never
would be any : and, hoAvever satisfied Mr. C. may
be on the subject, the scribes, and priests, and
elders, in our Lord's time, confessed that they did
not know whether John the Baptist Avas a prophet
or not.
P. 40. 1. 20. • One thing,' &c. — If this proposi
tion can be established, tAie business is settled :
for, as Israel is not restored, if ' the restoration of
' Israel, and the coming of the Messiah be the
' same thing,' it is plain that the Messiah is not
corae I Indeed, if- ' the Messiah is Israel and
' Israel the Messsiah,' (I. 23, 24.) then the Messiah
came, Avhen God surnamed Jacob by the name of
Israel ; the Messiah is now dispersed throughout
the earth ; the Messiah is to be restored, and not
to restore others. What Mr. C. raeans by this, I
know not : but, if he speaks the language of his
nation, it proves that the Jcavs are apt to think
of themselves as the whole world; and that no
thing is of much consequence, in the dispensations
of Providence, except as it tends to the aggran
disement of their nation.
P. 40. 1. 25. 'The next,' &c.— It has generally
been thought that Elias, or Elijah, the prophet,
either personally, or by one " in his spirit and
" power," would precede the coming of the Mes
siah. This the prophets foretold ; ' and this the
ancient Jcavs fully expected. ^ But, not to dwell
on this, Mr. C here allows that the Messiah will
be a prophet : and we allow that, if Jesus were
' Is. xl. 3—9. Mal. iii. 1. iv. 3, 4. = John i. 19—28.

RESTORATION- OF ISRAEL. 289
not the Messiah, he could not be a prophet ; and,
from the fulfilraent of the prophecies of Jesus, we
draw a most conclusive argument that he was the
Messiah. With whom then does Mr. C. contend ;
when, assuraing that ' Jesus was not the Messiah,'
he attempts to prove, ' that he was not a prophet?'
Not with Christians certainly. But, in truth, the
fulfilment of our Lord's prophecies stands very
much in the way of the Jews ; and they seera
soraetiraes to have great misgivings on the suh-
ject ; and alraost to say araong themselves : ' If
not the Messiah, but a deceiver, hoAv could he
be a prophet ? And, if not a prophet, how could
he predict the state of Jerusalem, and of the Jews,
for so many hundred years to come, and with
such wonderful particijlarity ? ' This obstruction
Mr^ C. repeatedly labours to remove ; but, I must
, think, completely without success. — ^The reader
raust deterraine, whether the right interpretation
of the prophecy in Joel is given by the apostles,
or by Mr. C. (1. 28.) ^ One thing should be noted,
that, after the prediction " of the, pouring out of
" the Spirit," and its effects, it is added, " I wUl
" shew wonders in the heavens and in the earth,
" blood, and fire, and pillars of smoke ; the sun
" shall be turned into darkness, and the raoon
" into blood, before the great and terrible day of
" the Lord corae." '^ The extraordinary appear
ances in the heavens would be presages of the
approaching destruction of Jerusalera, and of the
subversion ofthe Jewish church and state ; Avhich
' Joel ii. 28—32. Acts ii. 16—21. Rom. x. 11—15.
'' Joel ii. ,30,31.
VOL. IX. U

290 ANSWER TO CROOLL'S
would be attended by immense bloodshed, terrible
conflagrations, and " piUars of smoke," such as
ascend from the flaraes of burning cities. Now is
not this a prediction of the destruction of Jerusa
lera by the Romans, and of the dissolution of the
ciAdl and ecclesiastical state of the Jews, with
dreadful massacres, and raiseries? Yet this is
predicted as subsequent to " the pouring out of
" the Spirit : " and only a reranant would be
rescued frora these tremendous judgments. The
events predicted in the New Testaraent, and re
corded in Josephus's History of the Wars of the
Jews, confirm this interpretation. The third
chapter of Joel contains a prediction of Israel's
restoration, but the second predicts those events
which made it necessary.
P. 41. 1. 5. ' Thus far, ' &c. Mr. C.'s infer
ences, at least, are not deficient in perspicuity and
decision. P. 41. 1. 7. 'The gentiles' question. — Only
' one,' &c.
P. 41. 1. 10. 'The answer of the J6avs. — Mir-
' acles,' &c. This and the following pages suggest
a raost iraportant question-^How far and in
WHAT CASES, MIRACLES ARE THE PROOF OF A DIVINE
MISSION? But, before we proceed to the more
direct answer to it, a few particulars require a
cursory notice.
P. 41. I. 17. 'The wise men of Pharaoh per
formed also the same miracles,' &c. Indeed !
The magicians imitated, ov rather aped, a few of
Moses's miracles ; whether by Satanical aid or not,
or by what power, forms no part of our present
question. Their rods were turned into serpents,

RESTORATION OF ISRAEL. 291
as well as his: but his rod devoured their's, and
their rods disappeared. When, at the Avord of
Moses, the waters of Egypt had been turned irito
blood, they also turried into blood a little of the
water, which the mercy of God had spared : but,
to equal the miracle of God by Moses, they should
have turned the rivers, and reservoirs, and strearas
of blood throughout the land into water. They
added to the plague of frogs ; but they could do
nothing towards remoAang it. They could neither
produce lice, nor reraove the disgusting and mor
tifying plague ; but were forced to confess, " This
" is the finger of God." ^ " The boil was upon the
" magicians," as well as upon the other Egyp
tians ; and they " could not stand before Moses." ^
Thus they were driven With contempt from the
field of contest, and are no more raentioned by
Moses. — But why did God thus display the supe
rior power of the miracles wrought by Moses, in
the sight of PharaOh and the Egyptians, if ' mif-
' acles be no proof of a divine mission ? ' Why
did he work one miracle after another, in proof of
this, if the miracles' wrought did not prove it ?
Why did Moses afterwards, in the wilderness,
appeal to the miracle about to be wrought, in the
rebellion of Korah, Dathan, and Abiram ? " If
" these men die the death of all men, or if they
" be visited after the visitation of all ftien, then
'' the Lord hath not sent me : but if the Lord
" raake a new thing, ^ and the earth open her
" raouth, and swaUow thera up, with all that ap-
' Exod. viii. 1 9. Luke xi. 20. "" Exod. ix. 1 1 . 2 Tim. iii. 8, 9.
' See Jer. xxxi. 22. U 2

292 ANSWER TO CROOLL'S
" pertain unto thera, and they go doAvn quick
" into the pit ;' then ye shaU understand that
" these men have provoked the Lord." ' And
why did Elijah, (having put the proof of the ira
portant cause, whether Jehovah or Baal were
God, on the answer by fire,) thus address the
Lord — ¦" Lord God of Abraham, Isaac, and Israel,
" let it be known this day, that thou art God in
" Israel, and that I am thy servant, and have done
" all these things at thy word ?" ^ Why, I say,
did he make such an appeal, if ' miracles be no
'proof of a divine mission?' The miracles of
Moses were wrought by the power of God ; those
of the magicians by their enchantmerits.
P. 41. 1. 22. ' To drive devils,' &c. Whatever
credit raay be attached to Josephus's narrative, no
doubt exorcists araong the Jews cast out devils in
some instances, or induced them to go out. But,
even in this respect, the miracles of Christ were
so vastly superior, and so stupendous, that the
people said, " It was never so seen in Israel :"
and the Pharisees were corapelled to, allege, that
he "¦ cast out devils by Beelzebub the prince of
" the devUs." ^ It raust be evident that evil
spirits cannot 'be constrained to quit their hold of
a raan, in any way, except by a superior poAver. *
This superior power ' a coraraon raan ' has not :
(I. 23:) either God or angels raust help him, or
the devilmust retire frora motives of policy.
P. 41. 1. 25. ' They have even the power,' &c.
I do not here presume to deterraine, what evil
' Num. xvi. 29, 30. See also 1 Sam. xii. 16—18.
' 1 Kings xviii. 36, 37. = Matt. ix. 32—34. xii. 22—24.
* Matt, xii, 29, 30,

RESTORATION OF ISRAEL, 293
spirits are or are not able to perform, or discover,
or foretel by sagacity or conjecture, as far as God
may see good to permit ; or how far aU divina
tion, fortune-telling, and sorcery have been from
Satanical agency, or from human imposture. But
the power and foresight of evil spirits must have
limits ; they cannot be .infinite : and, when the
apostle in the name of Jesus, cast out the spirit
from the Pythoness ; ^ and when he terminated
the enchantment, so that the effect was manifest
both to the enraged masters, and to the multitude ;
and when he silenced the prophetess by a single
word : it was sufficient proof of superior power
and authority.
P. 42. I. 1. ' These two raen,' &c. Mr. C. in
forms us that he learned the additional particulars,
which he relates concerning Jaranes and Jambres,
from tradition : and it raay amuse the reader to
learn, that Mohammed, perhaps on as good autho
rity, records, that they were converted, and cruelly
martyred by Pharaoh. — I do not clearly urider-
stand Mr. C.'s language, ' Symbols, ^ they also
'prophesied, but all by the Avorks of the devil.'
(1. 3.) The nuraber, however, of well authen
ticated undeniable rairacles, wrought publicly,
before powerful eneraies, in proof of a religion not
yet established in authority, will, on investigation,
be found very few indeed. Irapostures in abun
dance are recorded ; and sorae arabiguous events,
which, whether they arose from huraan, or Satan
ical delusion, may admit of a doubt : but nothing
' Acts xvi. 16—19. = Read Sybils. See Note, p. 42.— J. S,

294 ANSWER TO CROOLL'S
can be adduced which wiU bear a comparison with
the miracles of Christ, any more than those of the
Egyptian magicians could with the miracles of
Moses. " None of them can say, I command that
' a fire shall come doAvn from heaven : none of
' them can say, I comraand the sun to stand still.'
(I. 7.) May we not add. None could say, to one
who had been four days dead, " Lazarus, come
" forth." None could say to the winds and waves,
in a treraendous storm : " Peace, be still, and there
was a great calm."
There was no occasion for our Lord to command
" the sun to stand still 5" unless for the purpose of
ostentation, or to gratify the wicked presuraption
of the scribes and Pharisees : nor would there have
been any propriety in caUing for fire from heaven,
by hira " who carae to save and not to destroy."
But the sun was darkened, and the proraised land
becarae as Egypt in the plague of darkness^ while
the lands of the gentiles were as Goshen, when
.Jesus was suspended on the cross.
P. 42. 1. 15. ' There shaU be no sign,' &c. Let
the reader compare the words of Matthew, with
those here quoted from Mark : " An evil and adul-
" terous generation seeketh after a sign ; and there
" shall no sign be given it, but the sign of t^e
" prophet Jonas." ^ The sign, which our Lord
gave the Jews, was that of his own resurrection on
the. third day ; which, as predicted and accom
plished, to the confusion and silencing of his
powerful enemies, and as connected with its ex-
' Matt, xii, 38 —40. xvi. 1—4,

RESTORATION OF ISRAEL, 295
tensive and permanent effects, Avas immensely
more conclusive, than any transient " sign from
" heaven " conld have been.
P. 42. 1. 19. ' It was his duty,' &c. Our Lord,
in his character of the Ambassador, or Apostle, of
the Father, was required, and if such language
must be used, concerning " the Lord of all," ' it
' was his duty^ to " fulfil the will of hira Who
" sent hira ;" but not to gratify the unreasonable
deraands of those to whom he Avas sent ; Avho
" hated both hira and his Father." God gives that
kind and degree of evidence which he knows to
be suitable and sufficient ; and not such as his re
bellious subjects raay insolently require. — " Nay,
" father Abraham, but if one Avent unto thera frora
" the dead, they Avill repent : and he said unto
" thera. If thfey believe not Moses and the pro-
" phets, neither would they be persuaded, though
" one rose frora the dead." ^ They, who said, "Let
" Christ the King of Israel descend frora the cross,
" that we raay see and believe ; " " Let hira corae
" down frora the cross, and we Will believe hira ;" (a
demand subversive of the whole design, for which
he came into the world, as predicted throughout
the Old Testament ;) Were by no means disposed
to believe in him, when he just after " arose from
« the dead."
Moses did not work such miracles as either
Pharaoh Or Israel presetibed to him : but such,
and such only, as God directed hira to Avork. He
who teaches the prophet his duty, in the execution
of his prophetical office, prescribes the conduct,
'Luke xvi. 29—31.

296 ANSWER TO CROOLL'S
which he presumptuously thinks ought to have
been adopted by God hiraself. The false pro
phets were the compliant persons ; not Elijah,
Micaiah, and the other true prophets.^
P. 43. I. 10. ' Moses the Lord of,' &c. — The
reader must determine, how properly Moses, or
any raere raan can be called ' the Lord of all the
' prophets.' p. 43. I. 16. From the statement given in
this passage, it might be supposed, that God first
coramissioned Moses to work rairacles before the
people ; but that because Moses knew that this
would ' not be sufficient to convince thera ' of his
being ' sent by God,' " the token " was afterwards
added. Whereas the token was first given ; and,
it seeras, Moses supposed that it would be insuf
ficient, and therefore, the coraraission to work
miracles Avas added. Indeed the whole passage
in Mr. C. is a reversal of the order, in which the
narrative by Moses is arranged.
But let that narrative speak for itself. " Moses
" said unto God, Who am I, that I should go unto
" Pharaoh, and that I should bring forth the chil-
" dren of Israel out of Egypt ? And he said, cer-
" tainly I will be with thee ; and this shall be a
" token unto thee, that I -have sent thee, when
" thou hast brought forth the people out of Egypt
" ye shall serve God upon this mountain." ^
" This shall be a token unto thee ;" namely, for his
own satisfaction, as one who believed the promise

' Ahab's messenger wanted to teach Micaiah his duty, or
more modestly, to counsel him ; but he received his answer.
1 Kings xxii. 13, 14. = Ex, iii, 11, 12,

Ci

RESTORATION OF ISRAEL, 297
of God. It does not appear that the people were
made acquainted with it ; and his asserting that
God had spoken this to him, would not be any proof
to them of his divine mission. — Afterwards, " Mo-
" ses answered and said. But behold they will not
" believe rae, nor hearken to ray voice ; for they
" will say. The Lord hath not appeared unto thee.
" And the Lord said unto hira. What is that in
" thy hand ? and he said, a rod. And he said,
" Cast it on the ground. And he cast it on the
" ground, and it becarae a serpent ; and Moses
" fled frora before it. And the Lord said unto
" Moses, Put forth thine hand, and take it by the
tail. And he put forth his hand, and caught it,
" and it becarae a rod in his hand : That they may
" believe that the Lord God of their fathers, the
" God of Abrahara, the God of Isaac, and the God
" of Jacob, hath appeared unto thee. — And the
" Lord said furtherraore unto him. Put now thy
"hand into thy bosom. And he put his hand
" into his bosom : and when he took it out, behold,
" it was as leprous as snow. And he said. Put
" thine hand into thy bosora again.. And he put
" his hand into his bosora again ; and plucked it
" out of his bosora, and, behold, it was turned
" again as his other flesh. And it shaU come to
" pass, if they will not believe thee, neither hearken
" to the voice of the first sign, that they will he-
" lieve the voice Of the latter sign. And it shall
" come to pass, if they will not believe also these
" two signs, neither hearken to thy voice, that thou
" shalt take of the water of the river, and pour it
' Ex.iv. 1—9, 29—31.

298 ANSWER TO CROOLL'S
" out on tlie dry land ; and the water which thou
" takest out of the river shall become blood upon
" the dry land." — " And Moses and Aaron went
" and gathered together all the elders of the chil-
" dren of Israel. And Aaron spake all the words
" which the Lord had spoken unto Moses, and did
" the signs in the sight of the people. And the
"people believed." ^ It raust now be clearly as
certainable, whether the token, or the miracles,
were the ground on Avhich the people were re
quired to believe Moses.
The sign to Moses, that " God would certainly
" be with hira," was a private and personal token :
but his public iriiracles proved that Jehovah had
sent hiiri, and established him as a prophet, both to
Israel and to Pharaoh. Indeed Pharaoh and the
Egyptians were destroyed, and a most important
part of Moses's coraraission, as a prophet, was
accoraplished, before Israel carae to Horeb. The
sarae kind of reasoning which Mr. C. adopted
concerning Jesus, may lead us to ask. Of what
use then Avere the miracles of Moses to Pharaoh
and the Egyptians ? or the establishment of Moses
as a prophet, or his subsequent miracles, to the
rebels who afterwards perished by thousands ? or to
that whole generation Avhich fell in the wilderness ?
Yet these miracles answered great and important
purposes, both to Israel, to the surrounding nations,
and to all subsequent generations, even to this day.
P. 44. 1. 2. ' Established Moses,' &c :— 1. 24.
' All the miracles,' &c. — Notwithstanding Moses's
establishment as a prophet at Horeb, the people,
' Ex.iv. 1—9, 29—31.

RESTORATION OF ISRAEL, 299
it seems, Avere so little satisfied respecting it, and
so prone to raurmur, if their desires were not
immediately granted ; that nothing but miracles
of wrath could prevent their open rebellion against
.both the prophet, and God who sent him ! This
also shews, that the conduct of the Jcavs in reject
ing Jesus is no proof that he was not the true
Messiah : for, by exactly t]ie same kind of evidence,
it may be proved that Moses was not a true
prophet ? and this is at least a valid argumentum
ad hominem.
P. 45. 1. 4. ' Now to make them aU fit,' &c.—
The people after all confessed, that they Avere not
able to hear the word of God.^
P. 45, 1. 6. ' Becarae a whole nation, in one
' raoraent, prophets,' &c. — When the Lord ap
pointed to Moses seventy assistants, he said " I
" will take of the Spirit which is upon thee, and
" will put it upon thera." "-And he took of the
" Spirit that was upon him, and gave unto the
" seventy elders." " And Eldad and Medad pro-
" phesied in the camp." " And Moses said. Would
" God that all the Lord's people were prophets,
" and that the Lord Avould put his Spirit upon
" thera !" ^ In this place alone do we read of God's
" pouring out of his Spirit on Israel," to make
any of thera prophets ; and this only on seventy
out of the whole nation. Moses's wish, according
to Mr. C.'s account, would have been superfluous
and absurd.
P. 45. 1.9. 'We find that afterward,' &c.—
Nothing is recorded in scripture of this kind,
' Ex. XX. lb. Deut, V. 2'3— 27, ' Num. xi. 17, 24—29.

300 ANSWER TO CROOLL'S
concerning prophets in general ; nor what entiriely
accords to it, respecting any particular prophet :
but, as it does not affect the genei^al argument,
it does not require further notice. The same
may be said of the rest of this page.
Let it here be distinctly observed, that Mr. C.
admits the authenticity of the history, contained
in the New Testament, concerning the ministry
and miracles of Jesus, and of his apostles : at least
he says nothing to the contrary, and he frequently
appeals to it. Indeed, this is the only original
history, extant in the world, of the introduction
and establishment of Christianity. Neither friends
nor enemies gave any other which has been pre
served, and which can be referred to as authority.
This is a raost extraordinary, though little noticed,
fact ! The revolution, in itself the greatest, and
productive of by far the raost extensive, iraportant,
and perraanent effects, in the history of the
huraan race ;' occupies scarcely any pages in the
Avritings of original historians, except those of the
New Testament : all else is tradition or report.
These books Avere written by Christians ; and no
contemporary opposer ventured to publish a
counter narrative : though the credit of the
Jewish rulers, priests, and scribes, and even that
of pagan persecutors and philosophers, loudly
demanded it of them I This is a testimony to the
fidelity of the sacred historians of the New Testa
raent, which is altogether without parallel. Even
modern enemies to Christianity, are corapelled to
derive all their inforraation from the evangelists
theraselves !
Let it be also observed, that Mr. C. does not

RESTORATION OF ISRAEL. 301
attempt to deny the reality of the miracles,
recorded as wrought by Jesus and his apostles ;
but ascribes thera unreservedly to witchcraft and
enchantraent: ' All by enchantraent.' (P. 42. L 6.)
This is exactly the ancient solution ofthe difficulty
given by the Pharisees ; and our Lord's answer
to it is worthy the consideration of raoderns also
who retain it.^
Having premised these things, we proceed
more directly to the question,
how far, AND IN WHAT CASES, MIRACLES ARE A
PROOF OF A DIVINE MISSION.
It is readily aUowed, that ' bad and wicked raen
' have wrought rairacles ;' (p. 46. 1. 16 ;) yea, real
rairacles, by the power of God : for to be a prophet,
and to be a saint, or holy person, are quite
distinct things. No doubt, Judas Avrought
miracles, as well as the other apostles : and our
Lord assures us that many instances will be made
knoAvn at the day of judgment of rairacles wrought
in his narae by " the workers of iniquity." ^
It is also conceded, that wicked raen, by various
artifices of legerdemain iraposing on the senses
of the ignorant, raay perforra many things Avhich
appear to be rairaculous ; and the history of the
church abounds Avith such " lying rairacles," in
which sorae knowledge of cheraistry, or raechanics,
or optics, and other sciences, corabining with the
tricks of a juggler, among illiterate people, and
' Matt. xii. 23—32. " Matt. vii. 21—23. ,

302 ANSWER TO CROOLL'S
those, who were not perraitted closely to investi
gate what they saw, gave reputation to appearances
which passed for miracles ; but in which neither
divine power, nor diabolical operation^ werfe at
all concerned. This was clearly ascertained at
the reforraation from popery. — It appears also
to me undeniable, that, by witchcraft and enchant
ment, the actual operation of evil spirits has beeri,
in many instances, obtained : and thus super
natural effects have been produced ; and the
magicians of Egypt seem to have wrought their
miracles, at least sorae of them, in this way : nor is
it easy to say, which of the lying miracles of the
antichristisn church have been wrought by human
imposture, and which by Satanical influence.
In this view, however, it is worthy of notice,
that the only formidable rival of Christianity on
earth, Mohammedisrii, Avas established without
any public miracles ; and that Mohammed employs
no sraall portion of the Koran in framing excuses
for not giA^ng signs and miracles in proof of his
mission, and in intimidating those Avho demanded
them. The only religions in the whole world,
which so much as profess to have been at first
introduced, and established by miracles, wrought
in the presence of powerful opposers, and de
manding investigation from the most learned,
potent and sagacious of them, are that of Israel
as contained in the Old Testament, and that of
Jesus in the New. There never, in any age or
place, was another religion introduced with this
avowed claira. Miracles, said to have been
Avrought in support of a system already established,
and possessed of authority ; or by those, whose

RESTORATION OF ISRAEL. 303
rank or superiority, in any respect, precluded or
discouraged free examination ; are widely different
from those Avrought during the feeble infancy of
a new religion, in the raidst of opposition, by raen
in other respects obscure, challenging investi
gation, and forcing opponents to say, "This is
" the finger of God ;" " This raan doeth raany
" rairacles ;" " That a notable rairacle hath been
" done by thera is raanifest to all, and Ave cannot
" deny it :" ^ thus driving therii to persecution,
and to calumniate the raost undeniable rairacles
as the effect of magic and enchantment.
It is further granted that there raay be cases, in
which those events that appear to us miracles
are insufficient to prove a diAdne mission, — When
the worship of the One living and true God alone
had been established in Israel, by most stupendous
miracles and invisible evidences, no sign or miracle
Avas to becorisideredas any argument to authorize
the worship of idols : for it could not possibly
outweigh, nay it could not be worthy of com^
parison with, the demonstration already given
to the contrary ; but raust be considered as a
teraptation. 2
If therefore real miracles could be wrought in
support of any doctrine, manifestly and expressly
contrary to " the oracles of God ; " they Avould
not prove the truth of that doctrine. But the
Lord has graciously so ordered it, that careful ex
amination has hitherto sufficed to distinguish the
miracles, by which new impostures have sprung
up, almost like yearly alraanacs, to have their
' Ex. viii. 19. John xi. 47. Acts iv. 16. - Deut. xiii. 1—4.

304 ANSWER TO CROOLL'S
, short notice, and the admiration of the superficial ;
and then, like almanacs out of date, to be neg
lected and forgotten; from such miracles as
introduced the Mosaic dispensation, and after-
wards the religion of Jesus Christ. Yet each of
these successive irapostures has deluded sorae, or
many ; and often they disgrace the cause of truth,
and seem to weaken the credibility of scripture,
through the sanction given to them by some ill-
judging religious characters.
Were a few apparent, or even real miracles, the
owZy proof, which Christians can adduce, in sup
port of their holy religion : and could it be as
easily proved, as it is confidently asserted, that
this religion is subversive of that contained in the
Old Testament ; plausibility at least would be
given to the arguraents of a Jcav against thera.
But it is observable, that, amidst all the stupen
dous rairacles Avrought by Jesus and his apostles,
they every where appealed to the Old Testaraent ;
alleging that " thus it was written, and thus it
"must be." 2
In this respect Christianity has an important
advantage above the Mosaic dispensation; be
cause prophecies, during raany ages introduced
it : and not only were all other particulars respect
ing the Messiah and his kingdom, his laborious
suffering life, and his violent death as a sacrifice
for our sins, and his glorious resurrection and
ascension,^ predicted even with minuteness, but

' Deut. Xlii. 1—4. ^ John v. 35—47.
- Ps. xvi. 8—10. Ixviii. 18. Is. Iiii. 4—12. Dan. ix. 24-^27.
Zech. xiii. 7.

RESTORATION OF ISRAEL. J05
his very miracles also Avere foretold. * Thus Jesus,
when John the Baptist sent to inquire of him,
*' Art thou He that cometh, or do we look for
"another?" answered, " Go, and shew John
" again, those things which ye do see and hear :
" the blind receive their sight, and the lame walk,
*' the lepers are cleansed, the dead are raised up,
" and the poor have the gospel preached unto
" them." " Whereas Moses could appeal to no
preceding prophecies, as marking out any par
ticulars of his mission. ^
The religion of Moses, therefore, stands more
singly on the demonstration of undeniable mi
racles, than that of Jesus does : and he who allows
that Jesus Avrote the miracles recorded of him,
and his apostles those recorded of them, and then
says, ' miracles are a poor and miserable defence,'
&c, (p. 41. I. 10, 11,) does what in hira lieth to
undermine the authority and divine raission of
Moses, and to give advantage to infidel opposers
of the whole scripture.
Let it be observed also, that the two miracles
which Mr. C. mentions, intimating that Jesus
should have wrought them, (p. 42. I. 7,) were
not performed by Moses; but by Joshua and
Elijah, after the religion of Moses had been fully
established. ^
If Moses had gone to Israel and to Pharaoh
exactly as he did in all other respects ; if they had
answered, " The Lord hath not appeared unto
¦ Is. xxix. 18. xxxv. 4—6. 'Is. Ixi. 1—3. Matt. xi. 4—6.
Luke vii. 20—23. ' Gen. xv. 1 3—16. Ex. xii. 40—42.
* Josh. X. 12, 13. 1 Kings xviii. 22—38. 2 TCings i. 10—15.
VOL. IX. X

306 ANSWER TO CROOLL'S
ii

thee, " and deraanded sorae proof of his mission ;
and if he could have produced none, except the
private token given to encourage his oAvn faith,
" This shall be a token unto thee that I have sent
" thee, when thou hast brought forth this people
" out of Egypt, ye shall serve God upon this
" mountain : " ^ it may, I suppose, be spoken con
fidently, that there would have been an end of the
whole business ; except that Pharaoh would have
punished him as a deceiver, and have oppressed
the people raore severely for forraing designs of
recovering their liberty. The token would have
come too late, either to induce Pharaoh to let the
people go, or Israel to venture on leaving Egypt.
— ^But when, in proof that Jehovah had sent hira,
Moses gave the appointed rairaculous signs to the
people ; and when, by the lifting up, or the waving,
of his shepherd's rod, the Waters of Egypt Avere
turned into blood; and treraendous judgraents,
denounced beforehand, followed one another in
rapid succession ; which were also reraoved at his
word ; the Lord God alraighty bare witness to his
mission ; so that even Pharaoh and the Egyptians
could not disprove it, or indeed doubt of it.
If, however, the magicians had been able, by
their art, to remove each judgraent at once, and
to repair the damages of it, the case might have
stiU remained doubtful : but Avhen, after aping a
few of his rairacles, they were constrained to
confess, " This is the finger of God ;" when " the
" boil was on them, as well as on the other
Egyptians ; " and when they were driven away,
' Exod. iii. 12.

t(

RESTORATION OF ISRAEL. 307
defeated, and covered with ignominy : the differ
ence between Moses, who spake in the name
of Jehovah, and these impotent contemptible
jugglers, was fully demonstrated; and " their
" folly was made manifest to all men." ^
It is manifest, that Moses himself, and all the
subsequent writers of the Old Testament, appeal
to the miracles wrought in Egypt, at the Red Sea,
and in the wilderness, as the foundation of their
religion. Soraething has already been adduced
on this topic, and I will not enlarge. ^' Hath
" God assayed to go and take him a nation from
" the midst of another nation, by temptations, by
" signs, and by wonders, and by war, and by a
" mighty hand, and by a stretched out arm, and
" by great terrors ; according to all th^t the Lord
" your God did for you before your eyes ? Unto
" thee it was shewed, that thou mightest know,
" that the Lord he is God." 2—" How long wiU
" it be ere they believe me, for all the signs which
" I have shewed among them ? " ^ These miracles
are also represented as exciting couAnctions in aU
the neighbouring nations, which were not for
gotten for ages afterwards. *
It is readily allowed, that this was far from the
only proof that the Lord spake by Moses: and
careful examiners find decisive internal eAodence
of his divine legation, pervading the whole of the
books written by him. The sublime ^nd truly
rational views of the nature, perfections, and
' 2 Tim. iii. 9. ' Deut. iv. 34, 35.
' Num. xiv. 11. Comp. Mark ix. 19. John xii. 37. See also
Num. xvi. 28—30. xvii. 2—10.
* Exod. XV, 14—16. Josh. ii. 9—11. 1 Sam. iv. 8.
X 2

308 ANSWER TO CROOLL'S
works of God ; and the history of the creation of
the world ; the holy, just, and good law, which
Moses proraulgated ; the excellent judgments, or
political laws, which he enacted, compared with
those of other ancient legislators, nay, with modern
codes of law, even in Christian countries; the
sacramental prefigurations, in the ritual law, of
" good things to corae ; " and the prophecies
contained in his writings, and either fulfilled in
past events, or fulfilling at this day, especially in
the state of Israel ; are a few of the other conclu
sive proofs that God spake by Moses. — His dis
interestedness, and sorae laws and promises, which
no politician would have committed himseff upon,
except conscious of delivering the word of God ; *
and even the obscurity of his own descendents ;
render his divine mission illustrious. Yet the
whole Avas introduced and established by mir
acles ; without which there would have been no
opportunity of exhibiting the other evidences of
his mission, or of calling the attention of Israel, or
of mankind, to them.
In like manner, the holy nature of Christianity,
in which all that has been noticed of the perfec
tions and holy law of God, is still more clearly
exhibited ; and the success of such a holy religion,
in this Avicked and unholy world, by such means
and instruraents as have been considered; with
innuraerable internal proofs, and prophecies al
ready fulfilled, and fulfilling at this day ; not to
dwell again on the prophecies of the Old Testa
ment fulfilled in these events; constitute a full
' Exod. xxxiv. 24. Lev. xxv, 20—22.

RESTORATION OF ISRAEL. 309
proof, and moral deraonstration, that Christianity
is frora God, even apart from the rairacles of
Jesus and his apostles : nay, the prevalence and
continuance of his religion to this day, is more
wonderful than any external miracle, or than all
of them united. The tendency also of Christianity,
yea, its actual effects, shewing that, if ituniversall
prevailed, not in narae and form, but in power and
efficacy ; if men did indeed repent, believe, love
God, and love one another, according to its per
emptory requireriients ; universal peace and felicity
must be the consequence : this, I say, proclaims
its divine original.
Yet the Avhole was introduced, and must have
been introduced, by rairacles, to excite the atten
tion of the prejudiced Jews, and of a careless
world ; to force a temporary conviction, at least,
even on its opponents ; and to procure the
preachers a patient hearing from those whom they
addressed. Without this, no other evidences
could have been so brought before men, as to
obtain a fair investigation. In this respect, the
case of the Mosaic, and that of the Christian
dispensations are entirely similar.
The nature of our Lord's miracles also should
be considered. — Mr, C. seeras indeed favourable
to tremendous and splendid miracles : and to
" turn water into blood " was raore suited to " the
" law given by Moses ; " but to " turn water into
*' Avine " better accorded to hira, by whom " grace
" and truth carae" to raankind. The power which
in repeated instances raised the dead, was doubtiess
sufficient to strike dead the living opponents : and
certainly, it ought not to be an objection to our

310 ANSWER TO CROOLL'S
Lord's miracles, that he did not inflict, I will not
say such miraculous judgments as desolated
Egypt, but such as sIcav rebellious Israelites by
thousands and tens of thousands, in the wilderness.
When Jesus merely said " I am he," his nuraerous
and powerful assailants " went backward, and fell
*' to the ground ; " ^ and he shewed that his mild
conduct in this respect did not arise from want of
power. The special miracles wrought by Jesus,
which accord to the predictions of the prophets,
should not be overlooked. — ^No prophet or apostle,
except the Lord Jesus, ever " opened the eyes of
" the blind ; " either of those who had been before
known to be blind, or were bom blind. ^ Nothing
of this appears in the history ofthe Old Testament,
or in the Acts of the apostles. The sarae raay be
said of his " unstopping the ears of the deaf, and
" giving speech to the durab." " He hath done
" aU things well ; he maketh both the deaf to
" hear, and the dumb to speak." ^ Not to dWell
upon the suitableness of these miracles to be
emblems of his salvation; it is plain that the
predictions referred to never were accomplished
but in him: and nothing could more explicitly
point out the promised Messiah ; for " unto many
" that were blind he gave sight." {kxitpl<raTo ri
Oieiriiv.) Hfe healed aU manner of diseases, cleansed the
le^rs, raised the dead by a word spoken ; rebuked
a legion of CA^l spirits, and drove them out ; " re-

' John xviii. 3 — 6. * Is. xxxv. 5, 6. Johii ix. 32.
" Mark vii. 52. Comp. Exod. iv. 11. Luke xxi. 15.
Acts xxvi. 16 — 18.

RESTORATION OF ISRAEL. 311
" buked the winds and waves " in a violent storm,
" and there was a great calm ; " " Avalked upon
" the Avaves of the sea:" and, to complete the
whole, he shewed that he had " power to lay down
" his life and power to take it again."
This last miracle was the grand sign given to
that generation. It was predicted by the prophets ;
and so clearly foretold by Jesus himself, from the
beginning of his ministry, that it Avas well known
to the scribes, priests, and rulers : yet all their
precautions were in vain ; the body was gone, and
their silence, after the bold and explicit testimony
of the apostles to his resurrection, with the un-
quaUfied accusation of them, as the murderers of
the Messiah, " the Prince of life," was a clear
confession that they cOuld adduce nothing ag9,inst
it. The testiraony of twelve men of sober rainds,
good characters, and raost evident disinterested
ness ; who had intiraately known hira for several
years, and ate and drank with him after his resur
rection, and saw him ascend towards heaven ; was
enough to prove any fact, not wholly impossible in
the nature of things. In this testimony they all
persevered, Avithout one discordant voice, amidst
labours, hardships, and persecutions, even until
death ; and most of them sealed it with their
blood. Besides their testimony, very many others
bare witness also ; and the apostle Paul, several
years after, could appeal to "to the greater part"
of " five hundred " persons, who saw Jesus after
his resurrection. But it was deeraed proper to
put the matter beyond all reasonable doubt :
therefore, as if no human testiraony was sufficient
in such a cause, " God himself bare Avitness with

312 ANSWER TO CROOLL'S
" signs and wondei-s, and with divers rairacles,
" and gifts of the Holy Ghost." i The gift of
tongues, enabling unlearned men to speak fluently,
and understand readily, the languages of aU the
nations to whom they addressed theraselves; every
miracle which the apostles wrought " in the name
" of Jesus of Nazareth ; " every instance in which,
by the laying on of their hands, they conferred
on others the gift of tongues and the power of
working miracles, not only increased the nuraber
of witnesses to the resurrection of Jesus, but was
the attestation of God himself to their testiraony.
Either the resurrection of our Lord raust be dis
proved ; or it must stand confirmed, I had alraost
said, beyond demonstration, that " Jesus is the
" Christ, the Son of the Uving God."
Impostors have made many vain pretensions ;
but did any raan, frora the beginning of the world
to this day, having rested the proof of his raission
on this ground, ' Put rae to death ; and if I do not
rise again on the third day, I am a deceiver:' I
say, did any man ever establish such a demonstra
tion of his mission, except Jesus of Nazareth ?
Why talk of magic and enchantment? What
could these do in such a case as this ?
It appears then, that rairacles, public, undeniable
miracles, wrought in the name of God, (as an
express proof and confirmation of a doctrine not
raauifestly contrary to preceding revelations in
essential raatters ; and not only destitute of
huraan support, but even veheraently opposed
by the powerful, sagacious, and learned, and by
' Heb, ii. 4.

RESTORATION OF ISRAEL. 313
the multitude,) are one gi'and evidence that God
sent him who wrought them, and by them God
himseff autheriticates the testimony; that they
introduce and make way for all other proofs ; —
and that, when such changes as Christianity in
troduced, are to be effected in consequence, by
unarmed instruments, and without human power
or violence, they are alraost, if not absolutely,
indispensable. When only a few of our Lord's rairacles had
been perforraed,. they drew from a ruler and
teacher in Israel the confession, in his own name
and that of his companions, " Rabbi, we know
" that thou art a teacher come from God : for no
" raan can do the rairacles that thou doest, except
" God be with him." ' " Many of the people,"
also, " believed on him, and said. When Christ
" coraeth, wiU he do raore rairacles than this man
" doeth ? " ^ And the man born blind spoke un-
ansAverably, when he said, " Herein is a marvellous
" thing, that ye know not whence he is, and yet
" he hath opened raine eyes. Since the world
" began was it not heard that any raan opened
" the eyes of one that was born blind. If this
" man were not of God, he could do nothing." ^
The council also felt the force of this proof, after
Jesus had called Lazarus out of the grave. " What
" do we ? for this man doeth raany rairacles ; and,
" if we let hira thus alone, all raen Avill believe on
" hira." * After his resurrection, the testiraony
of the apostles produced the most embarrassing

' John iii. 1, 2. = John vii. 31.
' John ix. 29—34. * John xi. 47, 48.

314 ANSWER TO CROOLL'S
difficulties to the opposing rulers : and they were
induced to put the cause on another kind of trial,
when Gamaliel had counselled, after introducing
apposite exaraples, " Refrain from these men, and
" let thera alone ; for if this counsel and work be
" of raen, it wiU corae to nought ; but if it be of
" God, ye cannot overthrow it: lest haply ye be
" found to fight against God." ^ According to
the reasoning of this prudent opponent, trial has
been made for "much above seventeen hundred
years; and, because Christianity is " of God,'*
neither Jews nor gentiles, neither open enemies
nor treacherous friends, have been able to overturn
it, to this very day. — ^After all, no other religion,
from the beginning of the world, except that of
Moses, and that of JeSus, ever claimed to have
been introduced and established by public rairacles,
as the testimony of God to the teacher and his
doctrine. Popish miracles, heathen miracles, and
Mohamraedan miracles, accord in this, that they
were wrought, or asserted to be wrought, in favour
of a religion already established and possessed of
authority, or public favour ; were wrought pri
vately, among friends ; or at raost before those,
who dared not, or were not able, or were not
inclined, to investigate their pretensions. There
are, therefore, no other claimants in this cause ;
though some men speak as if such claims were
quite common things f The miracles of Moses and
of Jesus were as rauch superior to all the effects
of magic and enchantment, as well as to those
of human imposture, " as the heavens are above
' Acts V. 33—40.

RESTORATION OF ISRAEL, 315
" the earth." They stand on the same ground,
and raust be supported by the sarae arguraents,
and share the same fate. So that, if either Jcav
or Christian could succeed in discrediting the
miracles of Moses or of Jesus, as God's attestation
to the divine mission of either of them ; every
shrewd opposer of both, would perceive his advan
tage, and fight him with his own weapons : nay,
the attempt itself would tend to universal scep
ticism.

P. 46. 1. 18. ' The authority," &c. The quota
tions, though inaccurate, on this page do not affect
the main question. But, if the Messiah is to be
only an earthly, and not a spiritual Deliverer ;
what connexion can his coming, and the restora
tion of Israel, have with " the circumcision of the
" heart to love the Lord ?" (p. 47. 1. 12.) Is not
this a spiritual blessing ? Or what does Mr. C.
suppose to be meant by it ? Does he, Avith many
Avriters concerning Christian baptism, suppose ^e
sign and.the thing signified to be the sarae, or
inseparably connected with each other ?
P. 47. 1. 20. ' Let every one -observe,' &c. —
The law of Moses, undeniably, contains tliree
distinct kinds of precepts, moral, ceremonial, and
judicial. The moral law is contained in the ten
coramandraents; suraraed up in the two great
comraandments of " loving God with all the
" heart," and " our neighbour as ourselves ; " and
explained and enforced by every precept or ex
hortation in scripture, requiring piety, justice,
temperance, inward purity, truth, and love. The

316 ANSWER TO CROOLL'S
ceremonial law comprises all instituted worship,
and the whole of the external observances, re
specting sacrifices, festivals, distinction of meats,
purifications, and various things ; neither arising
from the nature of God and man, and men's .
relation to God and one another, nor previously
obligatory. The judicial laws were the magistrate's
rule of civil governinent. Of the two last, it may
be questioned whether they be now in force or
not : but it is manifest, that they have not been,
as to the most essential parts of them, obeyed
since the destruction of the teraple, and the dis
persion of the Jews; nor can they be obeyed in
the present state of the nation. The cereraonial
institutions, not being previously obligatory,
might be abolished by the same authority as
instituted them. Christians consider them " as
" having been shadows of good things to come ; "
and, having now ansAvered their end, and received
their accomplishment, as disannulled, and of no
validity : and it appears to us that this was inti
mated with sufficient clearness by the ancient
prophets. ^ Several of the prophets, also, allowed
of deviations frora the ritual law, and set the
example of them, with acceptance from God, in
peculiar circumstances : as Elijah and Elisha, and
the other prophets, who Avere sent to the ten
tribes; and who neither went themselves, nor
required the pious remnant of Israelites, to go up
to Jerusalem to worship : and they always raarked
strongly the superiority of moral to ritual obe-
' Psalm xl. 6—8. Comp. Heb. x. 1—9. Jer. xxxi. 31—34.
Comp. Heb. viii. 8 — 13.

RESTORATION OF ISRAEL. 317
dience. ^ Now that which is inferior in excellency
cannot be of the same nature, and of the same
immutable obligation, as that which is superior,
and to which it must give place, when they inter
fere with each other. " I desired raercy, and not
" sacrifice." ^
The judicial laws were fraraed Avith an equity,
wisdom, mildness, and benevolence, which mark
their divine original : but they were so specially
accommodated to Israel, as under a Theocracy,
that they could not be adapted to the political
government of nations, in different circumstances ;
though the spirit of them might be very advan
tageously infused into, perhaps, every code of
laws on earth.
But the moral law is unchangeable, as to its
substantial requirements, in its own nature ; the
gospel establishes it, in its full authority, both by
the obedience and atonement of Immanuel, by
giving it as a rule of duty to all called Christians,
and by Avriting it in the heart of all who are really
Christians ; thus leading them to love and delight
in it, to repent of every transgression of it ; and
to breathe out the constant prayer, " Oh, that ray
*' ways Avere directed to keep thy statutes ! "
Many professed Christians, and teachers, speak
of ' the law being abolished,' and of a better, a
new, and mitigated law being introduced by
Christianity : but, as I believe this to be the most
general of all heresies, and one of the most de
structive both to law and gospel, I shall only say

' Ps. ]. 23. li. 16, 17. Is. i. 10—18. Ixvi. 3. Jer. vii. 21—23.
Hos. vi. 6. Amos v. 21—24. = Hos. vi. 6.

318 ANSWER TO CROOLL'S
concerning it, " Let Baal plead for himself." The
notion undermines the very doctrine of redemp
tion, and hides its glory ; it makes void the holy,
just, and good law of God ; and gives the Jcav
one of his most plausible argiiments against
Christianity. P. 47., 1. 29. '.The law of Moses is perfect,'—
Each of these laws cannot be perfect in exactly
the sarae sense, or the one never could have been
preferred before the other. Each of thera is
perfect, as entirely suited for the purpose for
which God intended it. But, if God intended the
moral law as the complete and unchangeable
standard of holiness, and rule of duty, to all his
worshippers under every dispensation, according
to which also he Avill judge the world : tf he
intended the ritual law as a temporary rule for
instituted worship, a wall of separation to preserve
Israel from apostacy to idolatry, and frora being
lost among idolaters, by farailiar intercourse with
thera ; and as a shadow of good things to come :
and if he intended the judicial law for the
political law of Israel, under the theocracy : the
perfection of each, to ansAver these several inten
tions, could not be precisely the same.-— Now
absolute perfection must be entirely the same,
wherever it exists ; that is, in God alone ; relative
perfection, in the fullest senise, belongs to all his
works, as he made them ; not more to an angel
than to Adam, or the lower creation, or any part
of it. " God saw every thing that he had made,
" and behold it was very good." ^ " As for God,
'Geni. 31.

RESTORATION OF ISRAEL. 319
" his work is perfect :" yet the perfection of the
human body does not consist in all being one
meraber ; but in the completeness and syraraetry
of the whole, consisting of many merabers, each
perfectly fitted to its place and office.
P. 48. I. 12. ' I have produced,' &c. Per
fectly satisfied with the testimonies from Moses
and from David, when soberly interpreted, we
have no desire to bring forward any witnesses to
oppose them. If indeed there were any contrariety,
we might point out Immanuel, and say, " Behold
" a greater than Moses, than David is here ! "
" I am one that bear Avitness of myself ; and the
" Father that sent rae beareth Avitness of me."
The apostles also concur in his testimony ; and so
doth " the Holy Spirit, Avhich God hath given to
" them that obey him." ^ But there is no con
trariety ; yea, rather there is the raost entire
coincidence. P. 48. 1. 27. ' These two tables contained the
* whole law.' — ^Then the ceremonial and judicial
law forra no part of that in behalf of which Mr.
C. is pleading ; for the ten comraandments alone
were written on the two tables of stone. And,
in that case, I have no further controversy with
him on this part of the subject.
P. 48. 1. 28. ' In the ten,' &c. I should probably
labour in vain, did I attempt to advise Christians
to count the letters of the ten commandments ;
and to compare them with the number of precepts,
of every sort and kind, in the law of Moses. Will
not reasonable Jews allow this to be egregious
¦ Matt. xii. 41, 42. John viii. 13—18. xv. 26, 27. Acts v. 32.

320 ANSWER TO CROOLL'S
trifling ? " How forcible are right words I but
" what doth your arguing prove ? " ^ If indeed God,
or Moses, had told us that each letter in the ten
comraandraents was the representative of a pre
cept in the law, we ought to have attended to it :
but asserting that it is so, without proof, or with
no proof but frora " the tradition of the elders,"
requires no attention. The only sense, in which
the ten comraandraents coraprised the whole law,
raoral, cereraonial, and judicial, is this : — it virtu
ally required every one to obey each ritual, or
instituted appointraent, for the time in which it
continued to be in force, as a part of the general
obedience to the law of God : but, if the same
authority, which instituted, afterwards abolished
the institution, that obligation ceased.
Let it, however, be carefully observed, that a
law, in every sense as perfect as it can be, is not
all which a sinner wants, in order to salvation or
happiness. (P. 48. 1. 34.) " If there had been a
" law given which could have given Iffe, verily
" righteousness should have been by the law :
" but the scripture hath shut up all under sin." ^
An aet of parliament, however good, cannot meet
the case of a crirainal exposed to condemnation,
or already condemned for breaking it ; or super
sede the necessity of a pardon from the king.
Mr. C. hiraself observes that, in the twenty-eighth
chapter of Deuteronoray, ' is pronounced the
' blessing for obedience and the curses for dis-
' obedience.' Now the law cannot be sufficient
' Job. vi. 25.
" Gal. iii.' 21, 22. Comp. Psalm cxxx. 3, 4. cxliii. 2.

RESTORATION OF ISRAEL. 32l
for the happiness of him whom it ' curses for
' disobedience.' The law in itseff says nothing
concerning forgiveness,: this raust corae frora the
raercy of the LaAvgiver. " Blessed is he whose
'* transgression is forgiven, whose sin is covered." '
And " the circuracision of the heart," by Avhich
transgressors are brought to repent and turn to
God, and to love and serve hira, is the work of
his special grace, according to the new covenant,
by Avhich he " writes the law in our hearts," while
" our sins and iniquities he remembers no more." ^
We suppose that the ritual law, rightly under
stood, contained the gospel of raercy and grace,
as proposed to Israel ; which Avhen Christ came,
and after his crucifixion, was virtually abrogated :
and plain testimonies, invitations, and promises
made known the way of salvation to raankind.
As ' a law of works,' the gospel itself cannot save
transgressors, any raore than the law of Moses
can. " All have sinned, and corae short of the
" glory of God." Yea, every raan has broken his
own law ; that which he, hoAvever erroneously,
has proposed to hiraself as the law of God ; arid
thus he is condemned by his own conscience and
heart : and, if our " heart condemn us, God is
" greater than our heart and knoweth all things."
We do not then say, that God has by Jesus
given a new and better law : but that " he is the
" Mediator 6f a better covenant," than that raade
with Israel by the typical mediation of Moses. It
is, manifest that God made a covenant with
Abrahara, of which circumcision was the outward
' Ps. xxxii. 1, 2. ' Jer. xxxi. 31— 34.
VOJi. IX. Y

322 ANSWER TO CROOLL'S^
seal ; but of which the Aaronic priesthood and
most of the cereraonies were no part : and surely
the apostie's argument is conclusive, " The cove-
" narit which Avas confirmed " (that is, Avith
Abraham) " of God in Christ, the law, which
" was four hundred and thirty years after, could
" not disannul." ^ This covenant, so manifestly
distirict from the Sinai covenant, we suppose to
have comprised for substance what the prophets,
and the writers of the New Testament, speak of,
as " a new and everlasting covenant."
But as the new covenant, in various circum
stances, differed from that made Avith Abrahara ;
it is generaUy spoken. of, in appropriate language,
distinguishing it frora the national covenant with
Israel. The passage frora Jereraiah, which the
apostle produces and argues from, in an unan
swerable manner, has been considered : 2 and the
same prophet proposes the subject in simUar lan
guage in a subsequent chapter. " I will give thera
" one heart and one way, that they may fear me
" for ever, for the good of them, and of their chil-
" dren after them : I will make an everlasting
" covenant with them, that I AviU not turn away
" from them to do thera good ; but I AviU put my
" fear in their hearts, that they shall not depart
"frora me." 3 This must certainly be distinct
frora the Sinai covenant, in which none of these
things are engaged for. — Thus Ezekiel also; " I
" AviU reraeraber ray covenant with thee, in the
" days of thy youth, and I Avill establish with thee
' Gal. iii. 16, 17, ' Jer. 31—34. Heb. viii. 8— 13.x. 15—18.
' Jer. xxxii, 39, 40.

RESTORATION OF ISRAEL, 323
" an everlasting covenant. . .Then shalt thou re-
" raember thy ways and be ashamed, when thou
"shalt receive thy sisters, the elder and the
" younger," (Samaria and Sodom,) " and I will
" give them imto thee, for daughters, hut not by
" thy covenant." * " God will remeraber his cove-
" nant with Israel ;" " He will estabUsh unto Israel
" an everlasting covenant :" and he will give the
gentiles " to them for daughters, but not by their
"covenant." — What does this> mean, but that God
will restore Israel, not by the national covenant,
but by another distinct covenant, including the
gentiles also ? For substance, this was the Abra-
haraic covenant, ^ raore explicitly proposed by the
Messiah, as " the new covenant in his blood," and
of which he is the Surety and Mediator.-— Thus
again, speaking of the restoration of Israel ; " My
" servant David shall be their prince for ever ; and
" I will raake a covenant of peace with them ; and it
" shall be an everlasting covenant with thera, &c."*
Is it not evident, that this " covenant of peace,"
Avhich God will raake With Israel, on their restora
tion, and under which " David shall be their
"prince for ever," ' is entirely distinct frora that
covenant, which God raade with their fathers, at
Mount Sinai ?
In like raanner God, by Isaiah, says to the
Messiah : " I will give thee for a covenant ofthe
"people, for a light ofthe gentiles." * And again :
" I will preserve thee and give thee for a covenant
" of the people, to establish the earth, &c." ^ And
' Ez, xvi. 60, 61. ' Ps, cv. 8—10. ' Ez. xxxvii. 25—27,
* Is. xlii. 6. ' Is. xlix. 8. See also liv. 10.
Y 2

324 ANSWER TO CROOLL'S
" again : Incline your ear, and come unto me ; hear
" and your souls shall hve : and I will make an ever-
" lasting covenant with you, even the sure mercies
" of David." ' AVhether we understand this lite
rally of David,2 qj. figuratively of the Messiah, it
must denote a covenant distinct from the national
covenant of Israel; and one which is raade through
the Messiah with individuals, who ' obey the
' calling,' and Avith no others. — Again, " And the
" Redeemer shall come to Zion ; and unto them
" that turn from transgression in Jacob, saith the
" Lord. As for rae, this is mv covenant Avith
" them, saith the Lord, &c." — Now, this covenant
made with a remnant of penitent Jcavs, at the
coming of the Redeemer, (or at any other time,)
could not be the same, with the national covenant
made with Israel at Mount Sinai. — In like manner,
also Gabriel says to Daniel, concerning the Mes
siah, " He shall confirm the covenant with raany
" for one week." ^ Now this covenant which was
confirraed " with many" while the rest were given
up to desolations, could not be the national cove
nant of Sinai. — In fact, in the Old Testaraent, as
well as the New, the covenant made with Abra
ham, Isaac, and Jacob, and not the Sinai cove
nant, is almost always referred to, whenever the
promised mercies of Israel are spoken of. *
We therefore conclude, that the Messiah is " the
" Mediator of a New and a better covenant," than
that raade with Israel at Mount Sinai, promising
' Is. Iv. 3. ^ 2 Sam. xxiii. 5. Ps. Ixxxix. 4, 5. ' Dan. ix. 27.
* Deut. iv. 31. viii. 18. 2 Kings xiii. 23. 1 Chron. xvi. 15—18.
Neh.ix. 8. Ps. cv. 9,10, Micah vii, 20, Luke i, .54, ,55, 72— 75.

RESTORATION OF ISRAEL. 325
far more valuable blessings to those with whom it
is raade, and securing thera in a far raore irrevo
cable and unalterable manner : being for substance
the sarae with the covenant made with Abrahara,
in behalf of hiraself and his Seed, eyen Christ,
and confirmed by the oath which was sworn unto
him : including also the gentiles, who are " grafted
" into the good olive tree " by faith in the Mes
siah, and so " partake of the root and fatness of
" the good olive tree." i But as this is proposed
in a new and clearer manner, and its extent and
blessings, and security, are more explicitly exhi
bited ; it is generally called " the new covenant,"
as distinguished frora the Sinai covenant. — I for
bear to quote the New Testaraent on this subject;
except as I introduce it to shew what our A'iews on
this subject are, and on what grounds we consider
thera warranted by clear testiraonies frora the Old
Testament.-^This part of the subject is wholly
overlooked by Mr. C. But this new covenant is a
tar different thing from anew law. This I suppose
St. Paul meant, Avhen he said, " not without law
" to God, but under the laAV to Christ." {evvofx,oi
Xpif-w) 2
We indeed read in the New Testament of " ful-
" filling the law of Christ :" but I apprehend the
apostle meant, the new commandraent requiring
Christians to love one another for his sake, and
according to the pattern of his love to thera.^
HoAvever, the constant reference of the apostles to
the moral laAv of ten comraandraents, as the rule

• Rom, xi, 16—24, Heb. vi. 13—18. ' 1 Coi^ix. 21.
' John xiii. 34. Gal. vi. 2. 1 J ohn ii. 7, 8.

326 ANSWER TO CROOLL'S
of our duty, sufficiently proves that Jesus did not
intend to aboUsh the holy, just, good, and spiritual
law of the Old Testament, to substitute one of a
milder and raore indulgent nature in its place. ^
P. 49. 1. 6. ' This laW cannot make happy,' &c.
— ^No law can make happy him who has broken it.
— " Blessed are they that keep judgment, and he
" that doeth righteousness at all times." " He that
" doeth these things shall live in them." " The soul
" that sinneth, it shall die." ^ Where is then the
blessedness ? " Blessed is he whose iniquity is
'? forgiven, and whose sin is covered." "Blessed
" is the man, to whom the Lord imputeth not
'^iniquity." But this properly belongs not to the
law but to the gospel ;? for " Avithout shedding of
" blood there is no remission."
P.49. 1. 14. 'He ought to have,' &c:.— True
Christians never think of prescribing to God what
he ought to do : it is their question, " What must
" I do tO' be saved ? " " Lord what wouldst thou
" have me to do ?"
P. 49. 1. 17. 'In number seventy,' &c. — It is
not very easy to make out the number ofthe dis
tinct families which sprang frora Noah's three
sons ; as any one will find, if he attempt to be ac
curate, and to distinguish exactly between their
immediate and their more remote descendents. I
do not think the matter deserving of a laboured
investigation : but, as Mr. C. purposes to build
much upon it, he ought well to secure the foun-
'Rom. vii. 12. xiii. 8— 10. GaL v. 14. Eph. vi. 1,2. Jam.
ii, 8—11. 'Ps. cvi. 3. Ez. xviii. 4. xx. 11.21. Luke x. 25— 29.
' Ps. xxxii. 1, 2. cxxx. 4, 5. Rom. iv. 6 — 8.

RESTORATION OF ISRAEL. 327
dation ; else the whole superstructure avUI fall to
the ground on the slightest assault.
P.49. 1. 24, 25. ' Lest we be scattered, and God
' said, they shall be scattered.'— scaf^er is not a
very appropriate word for such a regular allotment ^
as Mr. C. supposes Avas raade of the earth, to these
seventy farailles at this tirae.^ Jacob said of Si
raeon and Levi, " I will divide them in Jacob, and
" scatter thera in Israel." ^ And God declared by
Moses, " I said, I would scatter thera into corners :"
" I would make the remembrance of them to" Cease
" from among men." 3 And Israel is now scat
tered among the nations : but could Joshua, when
he diA'ided the promised land araong the tribes of
Israel, be said to scatter them in Canaari ?
P. 49. 1. 26. ' The heavenly Sanhedrin,' &c.
As the scripture reveals nothing of this Sanhedrin
and their proceedings, I raust consider the whole
as a raere fable, and class it with the legends of
popery ; that part especiaUy, which gives - the
several conntries of the world to different saints,
who are the special patrons of thera ; and whq, I
suppose, contend with one another, when these
nations choose to engage in war ; nay, Avith God
himself, when they war against his chosen people I
Thus St. James is the patron saint of Spain, St.
George of England, St. Patrick of Ireland, St.
Dennis of France. — ^The virgin, Mary, I have lately
heard, is now substituted in the place ofthe latter.
We require the word of God, not the dreams of
men. " What is the chaff to the wheat, saith the
' Gen. xi. 3—9. ' Gen. xlix. 7.
' Lev. xxvi. 33. Deut. iv. 27. xxx. 3. xxxii. 26.

328 ANSWER TO CROOLL'S
" Lord ?" 1 There is not the least ground in scrip
ture, for supposing any such regular' allotment of
the countries to the several families descended from
Noah. The greatest part of the earth was to thera
terra incognita,an\xnknown country. A succession
of most stupendous rairacles raust have occurred,
even in many respects far greater than that of
Israel's deliverance from Egypt and settlement
in Canaan, in making known to each of these
families the distant, unknown, and uncultivated
country allotted to it ; in prevailing on them to
leave the rest of mankind, and all the cultivated
parts of the world, to go in quest of this unknown
land ; and in conducting them, sorae to one region,
and sorae to another ; several of them to the raost
reraote districts of the four continents ; and also
to the islands of the sea, before, as far as we knoAv,
ships were in use. — To raise such an hypothesis as
this, from the tAvo verses in the eleventh of Genesis
on this subject, raay prove ingenuity ; but it raust
fall, and,
' Like the baseless fabric of a vision,
' Leave not a wreck behind.'
God was pleased to scatter mankind : he knew
where each tribe or family would eventually settle ;
and he, left matters to their course, according to
the usual methods of his providence. This suf
ficed, as far as the intended inheritance of Israel
Avas concerned : ^ and we have no further infor
mation of his purposes.,
P. 50. 1. 10. ' Abrahara Was forty-eight years
1 Jer. xxiii, 25 — 29. ' Dan. xxxii. 8.

RESTORATION OF ISRAEL. 329
' old ' — when the earth was divided. We find in
Genesis, that " unto Eber were born two sons :
" the name of the one was Peleg ; for in his days
" Avas the earth divided." ^ The word Peleg sig
nifies division. According to the chronology of
the fifth and the eleventh of Genesis, Peleg Avas
born about A. M. 1757. Terah, the father of
Abrahara, descended frora Peleg by Reu, Serug,
and Nahor, was born about A. M. 1878. Terah
died at the age of 205 years, and his son Abrahara
Avas then seventy-five years old : ^ so that he Avas
born Avhen Terah was 130, about A. M. 2008 ; or
251 years after Peleg was born : but Peleg lived
in all, no raore than 239 years. ^ He died A. M.
1996. Abraham, according to Moses, was born
A. M. 2008. — This suffices to shew, that general
assertions from tradition, when compared with
the scripture, are often proved to he false, and are
always uncertain. — Probably Peleg's name was
given him, about the time of his birth, which oc
curred 251 years before that of Abraharn.
P. 50. 1. 14. ' He cursed thera,' &e. The Psalm,
frora which Mr. C. adduces the words of Abra
ham's curse, " Destroy, O Lord, and divide their
" tongues," is expressly ascribed to David in the
Hebrew Bible, after the manner of the other
Psalras written by hira.^ It is generally allowed
to have been coraposed during Absalora's rebellion,
and to relate to Ahithophel.^
P. 50.1. 34. 'The lot of God,' &c. (I. 19.)—
God, then, did not choose Abrahara and his pos-
' Gen. X. 25. = Gen. xi, 32, . xii. 4. ' Gen. xi. 18, 19.
'Y&.h. Title. =Ps.lv. 9— 15.

330 ANSWER TO CROOLL'S
terity to be his portion ;i but the heavenly
Sanhedrin settied it by lot. (p. 49. 1. 28—32.)—
But what is the lot ? " The lot is cast into the
" lap, but the whole disposing of it is of the Lord." ^
The heart revolts and shudders at the narration of
the great dispensations of the infinite God, deliA'-
ered in such language as hardly suits even the
more important concerns of puny mortals. — As I
cannot understand, so I do not stay to inquire, in
what sense ' the lot of God was in number as
' much as that ofthe seventy angels.'
P. 51. 1. 5. ' One good faraily :' ' a right to
' his oracles :' (I. 14.) '' an act of justice.' (1. 19.)
I only note these expressions that they may
not escape the readers attention. At present,
I desire him to recollect, if he can, apy thing of
similar language on the subject in the scripture ;
and I quote a passage or two, suited to convey
other ideas of the transaction. " Speak not in thine
" heart, . . .For my righteousness the Lord hath
" brought me in to possess this land. Not for thy
"righteousness, nor for the uprightness of thy
" heart, dost thou go in to possess this land, but foi:
" the Avickedness of these nations the Lord doth
" drive them out from before thee ; and that he niay
" perform the word, which the Lord sware unto thy
"fathers, Abraham, Isaac, and Jacob. . .Understand,
" therefore, that the Lord thy God giveth thee not
" this good land to possess itfor thy righteousness,
" for thou art a stiff-necked people." " Ye have been
" rebellious against the Lord, from the day that I
" knew you." ^ " In the day when I chose Israel,
¦ Deut. vii. 6, 7. Neh. ix. 7. Isa. xii. 8, 9. xliv. 1.
' Prov. xvi. 33. ' Deut. ix. 4—7, 24.

RESTORATION OF ISRAEL. 331
" and lifted up my hand unto the seed of the
" house of Jacob, and raade rayself knoAvn to thera
" in the land of Egypt, . . .1 said unto thera. Cast
" ye away every raan 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 abora-
" ination of their eyes, neither did they forsake
" the idols of Egypt. Then I said, I will pour out
" ray fury, to accoraplish raine anger in the midst
" of the land of Egypt. But I wrought for my
" name's sake." ^ — " Ye shall reraeraber your ways,
" and all your doings, wherein ye have been
" defiled ; and ye shaU lothe yourselves in your
" own sight, for all your evils that ye have cora-
" raitted. And ye shall know that I ara the Lord,
" when I have wrought with you for ray name's
" sake ; not according to your wicked ways, nor
" according to your corrupt doings, O ye house of
" Israel, saith the Lord God." ^ — ^The man, who
clairas of God what \% justly due to him, shall have
it, " Avithout raercy." But God confers his favours
on those, who allow that they do not deserve thera.
P. 52. 1. 4. ' They are called and invited by
' the word of the Lord,' &c. — Does this raean, that
without circuracision, or being proselyted to the
observarice of the ritual laAv, raen raay share the
benefits of Israel ? If it does, it is a concession
which I did not expect to raeet with : but the
Words, No law, no promise, (p. 53. I. 18.) seem to
confine it to those Avho are fully proselyted.
' Ez. XX. 5—9. ' Ez. XX. 43, 44.

332 ANSVVER TO CROOLL'S
P. 52, 1. 25. ' For he who wUl be a sharer,' &c.
This hint should be carefully observed ; as it seeras
to be in great measure overlooked in the foUoAving
parts of the publication. Perhaps, however, it is
exclusively meant of proselytes from the gentiles,
and not of Israelites by birth.
P. 53. I. 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 pro
mise ? This, I fear, will in great measure disannul
the former concession ; for the land of Canaan
can hold a very sraall part of the gentiles, that is,
of the inhabitants of the globe, along with Israel.

' ABSOLUTELY EARTHLY?'
Mr. C. asserts, p. 53. I. 19. ' The Messiah's
' KINGDOM IS NOT SPIRITUAL, BUT ABSOLUTELY
' EARTHLY.' I convevthis asscrtio?! into a question,
Avhich I purpose to discuss.
P. 53. I. 20. ' In the last chapter of Ezekiel,'
&c. It would be easy to shcAV, that the strictly
literal interpretation of Ezekiel's vision, including
the last nine chapters, is attended by very great,
if not absolutely insurraountable, difficulties. It
is generally allowed to be one of the raost obscure
portions in the whole scripture ; I apprehend, the
most obscure of all. "Various opinions have been
formed respecting the times and CA^ents to which
it relates : but the order in whieh it follows the
predictions of ' the restoration of Israel,' and the
slaughter of those poAverful opposers, predicted
under the naraes of Gog and Magog ; its coinci-

RESTORATION OF ISRAEL. 333
dence, in this respect, Avith the Ncav Testament
predictions ofthe establishment ofthe millennium,
after the terrible destruction of all opposers ;* 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,
prcAdous to its fulfilment, will enable any raan to
know how far it should be understood literally,
and how far figuratively. The city, (Avhich is
never called Jerusalem,) according to the admea-
sureraent assigned to it, would be forty railes
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,
soraething is constantly introduced, between the
mention of it and the prophecy of Israel's resto
ration. 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.

334 ANSWER TO CROOLL'S
and the restoration of Israel.^ Thus in Amos, the
same order is observed.^ But in very many prophe
cies, the coming of the Messiah is not at all men
tioned: He is supposed to have come, and to have
set up his kingdom ; and at length Israel receives
hira, or subraits to him, and is restored.^ — ^The
prophecy of Jeremiah seems more like an exception
to this statement, than any other :* yet the days
of the restoration of Israel are marked distinctly,
as subsequent to his coming. It may also be
observed, that the coraing of the Messiah is,
in several prophecies, closely connected with
judgraents on the Jews, as the immediate conse
quence ; which is wholly inconsistent with the
restoration of the nation being the immediate
consequence.^ I Avould however raost especially observe, as
connected with the present question, that ' the
' restoration of Israel ' is uniformly connected with
the promise of spiritual blessings : if the forgive
ness of sins, and the rencAval of the heart to
holiness, be spiritual blessings. It Avillj I believe,
be difficult to find any clear exception to this
arrangement. Thus Moses connects that event
with their confessing their sins, " their uncir-
" curaeised hearts being hurabled ; and their
" accepting the punishraent of their sin." — ^And
let it be here noted, that the Lord says, " Then
" I will remember my covenant with Jacob, and
" also ray covenant Avith Isaac, and also my
' Is. xi. 10—16. = Am. ix. 11—15. ' Ez. xxxiv. 23—31.
xxxvi. 21 — 28. Hos. iii. 4, 5. * Jer. xxiii. 5—8.
' Dan. ix. 24—27. Zee. ix. 9, 10. xiii. 7—9. Mal. iii. 1—5,

"RESTORATION OF ISRAEL. 336
" covenant AAdth 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
" hira with all thy heart and with all thy soul.
" When thou art in tribulation, and all these things
" are corae 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 Avill 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." ^ The Sinai covenant Avas not con
firmed with an oath.
But whence does this conduct of the dispersed
Israelites arise ? — Moses, speaking concerning the
sarae events, says, " The Lord thy God will
" circuracise thine heart to love the Lord thy
" God, with aU thy heart." *
It would be far too prolix to adduce the other
passages, which connect the restoration of Israel
with spiritual blessings ; and I raust 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
' Lev. xxvi. 40—42. ' Deut. iv. 29—31. ' Gen. xxii.
16, 17. Ps. cv. 8—10. Luke i. 72—74. Heb. vi. 14—18.
? Deut. xxx. 6. ' Is. xi. 11—16. xii. 1—3. lix. 20, 21.
Jer. xxxi. 31—36. xxxii. 39 — 41. Ez. xi. 17—20. xxxvi.
24—28. Hos. xiv. Mic. vii. 15—20. Zeph. iii. 13—20.
Zech. xii. 10—14. ¦ '

¦536 ANSWER TO CROOLL'S
the restoration of Israel be seldom, if ever, imme
diately connected with the coming ofthe Messiah ;
if his coming be sometimes predicted in connexion
with judgments on the JcAvish nation; and if the
restoration of Israel be uniformly predicted in
connexion with spiritual blessings to be poured
out on the nation: we shall understand what
estiraate we ought to make of the assertiori : that
" THE KINGDOM OF THE MeSSIAH IS NOT SPIRITUAL,
" BUT ABSOLUTELY EARTHLY :" especially as the
kingdom of the Messiah and the restoration of
Israel are constantly considered by the writer, as
inseparably united.
P. 53. 1. 32. ' One Shepherd,' &c. We Chris
tians are apt to think, that invaluable spiritual
blessings are implied in the title of shepherd, as
used concerning the Messiah, in several of these
prophecies ; and we suppose that this is grounded
on many parts of the Old Testament, as weU as
on the New ; and contains a prominent revelation
of " the great raystery of godliness, God is
" manffest in the flesh." — " Jehovah is ray Shep-
" herd," says David ; and again, " Give ear, O
" Shepherd of Israel." ^ " He shall feed his flock
" like a shepherd : he shall gather the lambs with
" his arm, and carry thera in his bosora^ and shall
" gently lead those that are with young."^ "Andhe
" shall stand and feed in the strength of Jehovah,
" in the raajesty of the name of Jehovah his
God." 3 Who is here spoken of ? Surely he who
was to be born at Bethlehem, — " whose goings"
" forth have been from of old, from everlasting."
' Ps. xxiii. 1, 2. Ixxx. 1, - Is, xl, 11, ' Mic, v,.2— 4„

Ci

RESTOJIATION OF ISRAEL, 337
»
— " Awake, O sword, against my Shepherd,
" against the Man that is my fellow, saith the
" Lord of hosts ; smite the Shepherd," ' — When,
I say, we consider these predictions in corinexion,
with what the Ncav Testament says, of " the good
" Shepherd, who layeth down his life for the
" sheep :" " the great Shepherd of the sheep : "
" the cMe/" Shepherd: "2 Ave consider vast, yea all,
spiritual blessings,' as involved in this narae alone.
P. 55. 1. 3. ' He shall execute judgment and
'justice in the earth ; but not in heaven.' I do not
see the intention of this addition to this text from
Jeremiah. Our inquiry is not concerning the king
dora of the Messiah in heaven, (though he there
reigns Lord of all worlds ;) but concerning the
nature of that kingdora which he hath set up, or
Avill set up, on earth ; whether the nature and
administration of it be spiritual or ' altogether
' earthly.' — Perhaps it is meant, that he shall
reign visibly on earth : and not as ascended into
heaven, and^ ruling by his providence and the
influences of his grace. This, however, suggests
the propriety of stating raost explicitly our views
of a spiritual kingdora, as distinguished from one
' altogether earthly.'
We consider that as an earthly kingdora, (whe
ther we see the king or not,) which is adrainistered,
in great raeasure, like the other kingdoras of this
world ; and which provides, or professes to proAdde,
only for the teraporal security and prosperity pf
'Zech. xiii. 17.
= John X. 11—14. 26—30. Heb. xiii. 20. 1 Pet. v. 4.
VOL. IX. Z

338 ANSWER TO CROOLL'S
its subjects : — It raay indeed be connected Avith
the support or establishment of rehgion, in one
form or other ; but it does not profess directly to
confer spiritual blessings on those, over whora it
is established. On the other hand,< we consider
that as a spiritual kingdora, which is conducted
on different principles frora the kingdoms of this
world, and for different purposes : which does not
profess to confer temporal wealth, honour, and
prosperity on any of its subjects ; nor always to
secure thera frora great and heavy teraporal
trials, and oppressions ; but iraraediately to confer
spiritual blessings on all who truly belong to it,
even " righteousness, and peace, and joy in the
" Holy Ghost." ^ " Spiritual blessings, " are
those benefits which (besides their tendency to
our temporal /comfort,) secure the eternal hap
piness of our immortal souls ; and also that of our
bodies as raised- incorruptible and glorious: but
merely earthly blessings, at most, only conduce
to our comfort and well-being during our short
and uncertain continuance in this present world.
To say, therefore, that the Messiah's kingdora is
spiritual, iraplies that it secures (as distinct from
temporal good,) eternal happiness to aU the true
subjects of it: but to say, that it is 'altogether
' earthly,' in our vicAV of it, denotes that it only
secures earthly advantages to its subjects, how
ever loyal and faithful; and that, as to eternal
happiness or misery, it leaves them precisely as
they were. If Mr. C. or the Jews in general,
' Rom. xiv. 17. Eph. i. 3.

RESTORATION OF ISRAEL. 339
underetand the terms in any other sense, when
that sense is clearly stated, it may require con
sideration. Our view of the Messiah's kingdom, as spiritual,
does riot exclude raany temporal advantages
ensured to its genuine subjects : for, whatever
prepares the soul for. holy happiness in another
World, adds to our true comfort in this life ; and
to those, who " seek first the kingdom of God
" and his righteousness," " aU other things shall
" be added." " The Lord will give grace and
" glory ; and no good thing will he withhold from
" them that walk iiprightly." ^ But we exclude
frora the catalogue of these blessings AvhateVer
tends to gratify, and give energy to raan's corrupt
passions ; such as rapacity for wealth, ambition of
preeminence, lust of dominion, thirst after revenge,
desire of the pleasures, pomp, and pride of life;
and indeed the craving after any animal indul
gence, beyond the rule of duty, expediency, and
love to all men. And we give an immense pre
eminence to those blessings, which Avill be enjoyed
for ever, aboVe the most rational and legitimate
comforts of this present state.— To be made par
takers of. heavenly wisdom and knowledge ; to
have " theheart circumcised" by the regeneration
of the Holy Spirit; to be pardoned, and justified
by faith, Avith believing Abraham ; to be renewed
unto holiness ; to have God for our Father, Friend,
and Portion; our Guide unto death; "and, "at
that crisis, " to receive us to glory : " to walk with
hira in assured faith and hope ; to worship hira in
' Ps. Ixxxlv. 11. Matt. vi. 33.
Z 2

340 ANSWER TO CRQOLL'S
" the Spirit of adoption ; " to enjoy the earnests
and foretastes of eternal happiness ; to be delivered
from the fear of death, and at length from death
itself, when " mortality shall be swalloAVed up of
" life:" these are some of the spiritual blessings
of our Messiah's kingdom.
On the other hand, ' a kingdom altogether
'earthly' would supply or ensure none of these
. things ; neither heavenly wisdom and knoAvledge,
nor renewal unto holiness, nor " justification unto
" Iffe," nor " reconciliation unto God," nor adop
tion into his family, nor the meetness for a holy
heaven, nor a!draissiOn into it, nor " the resurrec-
" tion of the just." If these things belong exclu
sively to a spiritual kingdora, it would be waste
of tirae, to bring a forraal proof that the Messiah's
kingdora at least includes spiritual blessings to its
true subjects. But, if such blessings be included
in Mr. C.'s notion of a kingdom ' absolutely
' earthly ; ' he only uses words in a different sense
than we doj or than men in general do ; and " a
" strife of words " is not edifying.
• I suspect, however, that the question, whether.
these things are included araong the blessings of
the Messiah's kingdora,v or not, Avas out of sight
when he wrote the passage : for, while temporal'
advantages appear far the most prominent in his
mind, in every part of his book, he occasionally
gives intimations of some things, that are certainly
spiritual blessings, which Will be conferred by
the Messiah.
According to the expectations of the Jews in
the tirae of Jesus, and even the expectations of
his apostles before his resurrection, it is evident

RESTORATION OF ISRAEL. 341
that a Messiah, coraing like the conquerors of
this world, but far superior in poAver to all of
thera ; to free the nation of Israel frora subjection
to the Roraans, and frOra all foreign vassalage ;
to lead thera forth to victory and triumph ; to
subjugate other nations, and to advance Israel to
preeminence, prosperity, and dominion; consti
tuted the object of theii" desires and hopes. It
is also evident that this was, in most instances,
connected with the thirst for a contemptuous
and insulting revenge upon their oppressors, and
for exercising a haughty and severe domination
over mankind at large : and, as far as I can judge
from the speciraen before rae, it appears that the
expectation and desire of raodern Jews are nearly
the sarae. If this be not .the case, let thera ex^
pUcitly declare what they do expect and desire at
the supposed coraing of their Messiah.
It is now becoming more and more the opinion
of studious Christians, that, when Israel shall be
converted to their long rejected Messiah, they
will be gathered from their dispersions, and rein
stated in their own land; which, being rendered
-as fertile as in tiraes past, (perhaps rauch raore
so;) and extended to the utraost liraits of the
grants raade to the patriarchs, will yield thera, in
rich abundance, all things needful and corafortable
for this present life-. It is also thought that they
will live in this land, under rulers of their own
nation, as the vicegerents of the Messiah, of
" David, or '' the Son of David," in entire peace
and security, free from invader or oppressor, and
frora the fear of any : and that, along with all
spiritual blessings in rich abundance, they will be

342 ANSWER TO CROOLL'S
voluntarily regarded by all other nations, then
truly converted to Christianity, with peculiar love,
and gratitude, and honour, as the source of all
their spiritual blessings ; and especially, as most '
nearly related to their common Messiah and
Saviour, who is " the Light of the gentiles, and
" the GLORY of his people Israel."
It is indeed supposed, according to several
prophecies, that great opposition will be made by
many powerful enemies to this their restoration ;
and that an immense destruction of opposing
gentiles will precede and attend it, while other
gentiles will concur in promoting it : but that,
this being accomplished, a general conversion of
the nations will follow; tUl those prophecies,,
which assure us " that the earth shall be filled
" with the knowledge of the glOry of the Lord,
" as the waters cover the sea," shall be literally
accomplished: that then, " they Avill beat their
" SAvords into plough-shares, and learn war no
" more ; " and that this state will continue at
least a thousand years, and nearly to the end of
the world. During this Avhole period, an honorary
and affectionate preeminence will be freely ren
dered to Israel, by all the nuraberless partakers of
the blessings of their Messiah's reign.
But it is not supposed that Israel will either
possess or desire authoritative dominion over the
nations ; or any thing to gratify the corrupt
passions before spoken of; but every thing to
promote " righteousness, and peace, and joy in
" the Holy Ghost." The personal reign of Christ
on earth ; the existence, or non-existence, of the
ceremonial law of Moses ; and several other

RESTORATION OF ISRAEL, 343
things, are differently held by different persons :
and it is not needful for the author to be very
explicit here concerning his own sentiraents on
these points. But the above is the outline of his
vieAvs, after the constant study of the scriptures,
day by day, during at least thirty-eight years.
Every proraise of the Messiah, frora that made
to our fallen first parents, which contains, as it
were in embryo, all the blessings of redemptiori
and deliverance from sin and all its consequences ;
from Satan and his dominion, with victory and
triuraph oyer all enemies ; and those to Abraham,
and throughout the scripture ; to the last pre
diction of the Old Testaraent, " Unto you that
" fear ray narae, shall the Sun of righteousness
" arise with healing in his beams ; " ^ coiribines in
shewing that spiritual blessings, primarily arid
especially, constitute the felicity of Messiah's
reign : and I shall not weary the reader by en
larging in so plain a case.
In fact, I should feel an increasing disregard to
the result ofthe controversy, if I could doubt that
the blessings of Messiah's kingdora were spiritual
and eternal. Were I a Jew, or a JeAvish proselyte ;
and were ' an absolutely earthly kingdom,' in all
possible glory and majesty established, under an
earthly Messiah ; and did I occupy the highest
station in this kingdom : what;, at my tirae of life,
and with the full conA'iction that " shortly 1 raust
" put off this ray tabernacle ; " what good, I say,
could such a station secure to rae ? But, if I am
a partaker of those spiritual and eternal blessings,
' Gen, iii. 15. Mal. iv, 2.

344 ANSWER TO CROOLL'S
which " are the gift of God through Jesus Christ,"
I have " aU my salvation and all ray desire ; " and
may say with Simeon, " Noav, Lord, dismissest
" thou thy servant in peace ; for raine eyes have
" seen thy salvation :" or, with dying Jacob, " I
" have waited for thy salvation, O Lord." ^ And
here, I cannot but liaraent that Mr. C, throughout
his book, does not appear to be possessed with
any deeply realizing and influential Adews of an
eternal world of happiness or misery. It is not
easy to discover, with exactness, what his senti
raents are on these topics. There are indeed,
occasionally, sorae intimations on this immensely
momentous subject ; yet in general he writes very
much as if this world were our all. Probably
he has the same sentiments of the superior
advantages of Jews above gentiles, as to eternal
salvation, which his ancestors had in the days of
Christ : but they are not prominently stated, or
particularly insisted on, as the grand concern ; and
not at all, in any connexion with the coming, and
kingdom of the Messiah. If I understand him,
salvation is to be to the Jews by the law of Moses ;
and in no respect by the Messiah.
Noav, as I most firmly believe that, after this
vain, transient, and uncertain life, a state of
endless happiness or raisery avUI follow : and that,
as all are sinners, no man can be saved from final
misery, and obtain eternal happiness, but by the
mercy and grace of God, in ,the way of his ap
pointment,— which, I am assured is, by faith in
the Messiah, proraised from the fall of Adam :
' Gen. xlix. 18.

RESTORATION OF ISRAEL. 345
and as all else seems nothing to me in comparison
of this ; I stand amazed that a raan can think it
worth Avhile to dispute about an ' absolutely
' earthly kingdora ; ' which, by his own account,
will not coraraence till he is either very far ad
vanced in years, or has entered into the eternal
Avorld ; and so can have no further cpncern with
any of those things whieh " are done under*the
" sun ! " or in the Avords, Avhich he marks in Italics,
' under the whole heaven.'
All the past generations of Israel, according to
this, have left the earth,, without the least ad\'an-
tage from this ' absolutely earthly kingdom of
' the Messiah : ' at any rate most of the present
race will leave the earth before the earliest period
now specified for his coming shaU arrive : and,
alas ! if there were any well grounded hope of its
arrival, still only a few of the whole race could
partake of the raore splendid advantages expected ;
and that only for a short space. Still " vanity
" and vexation " Avould be the inventory of earthly
good ; still man must " eat his bread in labour
" and sorrow, till he return to the ground whence
" he is taken." — Are we then to consider this
writer's views as a specimen of Judaism ? — At any
rate it excites my deepest commiseration.
I shall close this part by asking, whether the
texts adduced, concernirig the Messiah's kingdora,
on the fifty-fourth page, contain no predictions or
preraises of spiritual blessings ?
P. 55. 1. 12. In adducing the prophecy of
Daniel, " The kingdora and dominion — shall be
" given to the people of the saints of the raost
" High," Mr. C. quotes it, " To the holy nation

346 ANSWER TO CROOLL'S
" of the raost High." ^ I am not fully competent
to say how far the Chaldee Avill bear this transla
tion : but I thought it right to note the variation.
Our version seems to be literal.
P. 55; 1. 19. ' Proof from the gospel,' &c. From
these quotations, it is probable that the place
where the Messiah reigns, or shall reign, is prin
cipally intended by Mr. C. when he affirms, the
Messiah's kingdom to be ' absolutely earthly : ' as
he has added after the quotation frora Jereraiah,
' " He shall execute judgment and justice in the
" earth," 2 hut not in heaven.'
P. 55. 1. 27. ' A throne for the Messiah,' &c.
" Thy throne, O God, is for ever and ever ; the
" sceptre of thy kingdom is a right sceptre," &c.
Will any throne ' in this world ' be " for ever and
" ever?"3 It appears evidently, that the dominion
mentioned by Daniel, as given to the Son of man,
is established in heaven, and not on earth. ¦* ThiSj
however, is a subject, on Avhich I shall not at
present enter: many, who hold with me the
general views of the Messiah's kingdora, expect a
personal and visible reign of Christ on earth,
during the raillenniura. (1. 33.) — " Eating and
" drinking;" are' terms often used figuratively,
as in the place referred to : but in the Messiah's
kingdom, as far as this world is concerned, raen
literally eat and drink, as well as in other kingdoras,
though in a raore holy raanner. It is surprising
that a proof /ro»^ the New Testament, oi Christ's
judging Israel only, should be brought ; and that
' Dan. vii. 27. ^ Jer, xxiii. 5, 6.
'Ps. xlv. 6. * Dan. vii. 9— 14.

RESTORATION OF ISRAEL. 347
judging Israel should be considered as synonymous
to " reigning over Israel ; " when the judgraent
spoken of must most evidently be judging in
order to the conderanation ofthe nation in general.
The sarae is the iraport of the proraise to the
apostles, that they shall " judge the twelve tribes
" of Israel." i When Mr. C. asserts, (p. 56. 1. 2.)
that the Messiah will be king ' over Israel only,'
he fixes a raeaning on the words which is totally
inconsistent with the whole of the New Testa
ment : indeed it does not clearly appear in Avhat
sense he himself understands them ; for I suppose
he will allow that the Messiah shall rule the na
tions, though it be only to punish and destroy them.
P. 56. 1. 3. 'Law of an ambassador,' I. 6.
' This ambassador,' &c. If the ambassador be
commissioned and instructed to go to the go
vernment of the country to which he is sent, he
certainly ought to do it : but it is not the uniform
practice of kings to send ambassadors to the
governors of a country ; especially when those
governors are usurpers, rebels, and traitors to
their prince, and tyrants over his loyal subjects.
In these cases, they sometimes send arabassadors
to inferior persons, who loyally adhere to their
lawful king. Indeed it is by no raeans uncoramon
for princes to send ambassadors to those, who, in
any country, resist the authority of the ruling
powers, according as political purposes may be
answered by it. But were it otherwise, surely the
• 1 Sam, ii.' 25. Ezek. xx. 4. xxii. 2. xxiii. 24, 36, 45.
xxiv. 14. Obad. 21. 1 Cor. vi. 2, 3.

ii

348 ANSWER TO CROOLL'S
infinite God is not bound bythe rules and cus
toms of puny mortals. "My thoughts are not
your thoughts, neither are your ways my Avays,
saith the Lord : for as the heavens are higher
" than the earth ; so are my ways higher than your
" Avays, and my thoughts than your thoughts." ^
Even Moses was sent to the enslaved Israelites to
deliver them, and not as an arabassador to treat
with Pharaoh about their deliverance. The pro
phets in general were sent to the people, as well
as to the princes : and, when sent to ^ the princes,
•it was never to treat with them, as the ambassa
dors of one king with another king, (thus placing
the sovereign of the world on a level with his
creatures ;) but as reprovers of their criraes in the
name of Jehovah, or as encouraging their confi
dence in hira. What does Mr. C. think of Jere
miah's conduct, who even counselled the people
to desert Zedekiah and the princes, and to submit
to the Chaldeans r ^ Did he observe ' the law of
' an ambassador ?' It is aAvfully presuraptuous,
in this raanner to dictate and prescribe to God
what his conduct ought to be. " Who hath di-
" rected the Spirit of the Lord, or being his coun-
" sellor hath taught hira ? With whom J;ook he
" counsel, and Avho instructed him, and taught
"him the path of judgment, and taught hira
" knowledge, and shewed hira the Way of under-
" standing? "3— It is ' the law of an arabassador,'
at all tiraes and in all cases, to obey the coraraands,
and adhere to the instructions, of him who sent
him ; and not to deviate a hair's breadth, in order
Ms.lv.8,9.' 'Jfir. xxvii. 12— 1 7. xxxviii. 1—3. ^ Is. xl. 13, 14.

RESTORATION OF ISRAEL. 349
to oblige or conciliate those to Avhom he is sent.
If either inclination, or fear, or hope, induce hira
to act contrary, in any respect, to the instructions
given hira, he betrays his trust, and is liable to be
disowned and punished by his principal. — Thus
Jesus says, " I carae doAvn frora heaven, not to do
" raine own will, but the will of hira that sent rae :" ^
and he continually speaks to the same effect. His
apostles also declare that, " if they were men-
" pleasers, they could not be the servants of
" Jesus Christ." If an arabassador be sent to one
people, to make proposals ; and be ordered, in case
they .will not accede to them, to go to another '
people ; (which is not uncomraon ;) he fulfils the
' law of an ambassador,' by acting according to
these instructions. » [
P. 56. 1. 32. ' Burst out alaughing,' &c. The
reader will judge how far this language suits the
nature and importance of the subject. It hoAvever
approaches more nearly to the actual conduct of
the Jews, in our Lord's days, than perhaps even
Mr. C. was aware.^
P. 57. 1. 5. 'Punished Avith a just punishment.'
— ^Thus the Jcavs, " crucify to themselves the Son
" of God afresh, &c." Therefore the old impreca
tion of their ancestors remains in force, " His blood
" be on us and on our children." ^ Oh, may
" the Spirit of grace and supplication be speedily
" poured out upon them," that they raay " look
" on hira Avhora they have pierced," with godly
sorrow and penitent faith; and thus have the
' Johnvi. 38. ' Luke vi. 25. xvi. 14. Jam. iv. 9.
' Matt, xxvii. 25. Heb. vl. 6.

350 ANSWER TO CRpOLL',S
curse exchanged for a blessing, and for all bles
sings ! Let all Christians pray for this without
ceasing. P. 57. 1. 7. ' This was the case with the Gentile
' Messiah. He was sent,' &c. — Our Lord's personal
ministry was principaUy among the Jews : but the
coraraission which he gave to his apostles shews,
that he considered hiraseff as the Saviour and
King of all nations. ^ Let it, however, be observed
that he said, " I ara sent to the lost sheep of the
" house of Israel :" but he never said, ' I ara sent
' to the nation of Israel :' much less was he sent
to his corrupt and wicked shepherds. His pro
fession therefore Avas consistent with his conduct,
and it was his duty to adhere to his commission,
or, " the wiU of his Father who sent hira."
P. 57. 1. 10. ' To go to king Herod,' 8^c.—King
Herod died when Jesus was an infant : ^ but, had
he been living, would it have been proper that
Jesus, when about to enter on his rainistry, should
go to that cruel tyrant, who had before atterapted
to raurder hira ? — Herod, the tetrarch of GalUee,
(who probably is raeant,) had no authority in
Judea, or connexion with the Sanhedrin. Pontius
Pilate was governor of Judea. Ought Jesus then
to have gone to this idolatrous governor, as well
as to Annas and Caiaphas and the Sanhedrin ?
P. 57. 1. 13. ' He never went to Jerusalera,' &&.
— It would be well if irien, before they publish
their reraarks on any book, or atterapt to refute it,
would carefully read the whole of it. Our Lord
> Matt, xxviii. 19, 20. Mark xvi. 15, 16. Luke xxiv. 47, 48.
Acts i. 8. 'Matt. ii. 19,20.

RESTORATION OF ISRAEL. 351
Avent to Jerusalera soon after he entered on his
public work ; and when he had hitherto, as far as
Ave can learn, wrought only one rairacle.^ Nothing
could be raore public than his conduct on this oc
casion ; in driving the buyers and sellers frora the
courts of the temple ; nothing more suited to raake
his claira known to the rulers and priests ; nothing
more efficacious could be even imagined, to excite
them to investigate that claim. Accordingly he
was interrogated concerning it; and the Jews
" said unto hira. What sign shewest thou unto us,
' that thou doest these things ? " ^ To this deraand
he gave^an answer, exactly coinciding with what
he spake on another occasion ; making his resur
rection from the dead, after they had slain hira,
THE SIGN, above all others, of his authority to do
these things. The language in which this answer
was given, implying a decisive intimation of his
divine dignity and power, being misunderstood,
and misreported, yet remerabered long afterwards,
formed one of the accusations against him before
Caiaphas and the Sanhedrin.^ Thus the prophecy
of Malachi was fulfilled, " The Lord, whom ye
" seek, shall suddenly come to his teraple ; even
" the Messenger of the covenant, whom ye delight
" in : behold, he shall come, saith the Lord of
" hosts, but who may abide the day of his
" coming ? " *
. At this time, he wrought such miracles that
Nicodemus, one of the Sanhedrin, acknowledged
in his own name, and in the narae of other rulers
' John ii. 11—13. ' John ii. 14—18. = John ii. 19— 22.
Matt. xxvi. 61, 62. . * Mal. iii. 1, 2.

352 ANSWER TO CROOLLS
and Pharisees, " We know that thou art a teacher
" corae from God ; for no man can do these
" miracles Avhich thou doest, except God be Avith
" him." 1 Indeed the rairacles wrought by hira at
Jerusalera procured him a favourable reception
even in Galilee.^
This preceded the imprisonment of John the
Baptist. — It was also in an early part of our Lord's
ministry, that he healed the man at the pool of
Bethesda, and ordered him to carry his bed on the
Sabbath. On account of this he was persecuted
CAddently before the Sanhedrin ; and raade that
defence, which contains as high claims of Deity
and uriiversal dorainion, as can be conceived ; and
at the same time stated before his judges, the
evidences by which those claims were supported,
in the raost explicit, and as the event shewed, most
unanswerable manner. ^
' He never went to Jerusalem ! ' Such an asser
tion should render the reader cautious hoAv he
credits other unproved assertions of the' writer.
P. 57. 1. 14. 'And why ? Because he had heard,'
&c : (1. 23, 24;) ' He was afraid to go to Jerusalem,'
&c. — Our Lord certainly went to Jerusalem, both
before and after John's iraprisonraent;- and taught
boldly at the temple without fear of any man, or
body of men. But why should John Baptist's
imprisonment by Herod raake Jesus afraid of
going to Jerusalem ? What authority had Herod
in Jerusalera ? He Avas tetrarch of Gahlee,* while
Pontius PUate A^as governor of Judea. Had a
' John iii. 1, 2. 'John iv. 45. 'John v. 16—47,
' Luke iii. 1,' 19, 20. xxiii, 6, 7,

RESTORATION OF ISRAEL. 3.'.3
motive of this kind acquired any influence on our
Lord, he would have declined going into Galilee,
leist Herod should imprison and kill him also :
and indeed his insidious enemies did afterwards
ui^e this reason why he should leave Galilee. ^
Jesus had preached and Avrought miracles, in
Judea, in Galilee, and at Jerusalem, for a ccmsi-
derable time before John was iraprisoned : and
his usual abode seems to have been at Nazareth.
— " But, when he had heard that John Atlas cast
" into prison, he depai^tsed" (probably from Judea)
" into Galilee ; and leaving Nazareth^ he carae
" and dwelt at Capernaum." ^ So far from fearing
the power which had shut up John in prison, he
went to reside in the fifeart of HerOd's dominions ;
and his more stated labours Were from that time
in Galilee.
P. 57, 58. — ^The quotations on these pages are
made with the omission of many verses, on Avhich
the meaning greatly depends ; but nothing re-
qmres special notice.
P. 58. 1, 24. ' What sign,' &c : (p. 59. I. 10.)
' Not once gave them a sign,' &c. Our Lord paid
no more court to the indny than tO the powerful ;
and Wotlld no raote WOrk a needless ostehtatiouS
miracle, to satisfy the presumptuous multitude,
who Were disposed to " take him hy fotGe and
" make him king ;" than at the demand Of those
eheraies, Who determined to "takfe him by force,
" and put him to death."
t. 59. 1. 16. ' Was his ' commission,' &c ? —
' Luke xiii. 31—35.
' Matti iv. 12— 18. Mark i. 14. John iii. 32.^24. iV. 3.
VOL. IX. 2 A

354 ANSWER TO CROOLL'S
Jesus " came into the world to save sinners."
" I came not to call the righteous, but sinners to
" repentance." He carae to be the Saviour of the
" world ;" the Prophet, Priest, and King of his
ehurch ; the Ruler over the whole universe ; and
the Judge of the living and the dead. But his
personal ministry consisted principally in teaching,
and in confirming his doctrine by miracles of
mercy and love. " He went about doing good."
P. 59. 1.. 21. 'If this is true,' &c.— Let the
reader make his own remarks on the language of
this sentence. It could hardly have been ex
pected frora a Rabbi, or frora a teacher of HebrcAv
in the University of Carabridge. The end of bur
Lord's coraing, both as stated by Gabriel and
Zacharias, takes in the whole effect of Ms mission,
from his birth to the end of the world ; and not
merely his personal ministry.
P. 60. 1. 1. ' His people,' &c.— Not to adduce
the New Testament use of this expression, before
the conclusion drawn frora it is established, sorae
passages in the prophets should be noticed.—
" Whora the Lord of hosts shall bless, saying,
" blessed be Egypt, my people, and Assyria the
" work of ray hands, and Israel mine inheritance."*
^' In the place, where it was said to them. Ye are
" not ray people, there it shall be said unto them,
" Ye are the sons of the livang God." — " And I
" will say to them, which were not my people,
" Thou art my people ; and they shall say. Thou
" art ray God." ^ " And raany nations shall be
" joined unto the Lord in that day, and shall be
'Isa. xix. 25. ' Hos. i. 10. ii. 23.

il

RESTORATION OF ISRAEL. ,355
" my people." ' " His people," therefore, includes,
all who truly beheve and obey him, whether Jews
or gentiles, and none else. " He became the
" Author of eternal salvation unto all them that
" obey him." 2 . .
P. 60. 1. 3. ' Not a preacher.' The predictions
that the Messiah should be a king, by no means
prove, that he would not be a preacher. Moses
was " king in Jeshurun : " ^ 'Yet he says, " Be-
" hold. I have taught you statutes and judgraents,
" even as the Lord ray God hath coraraanded
" me." ¦* — " The Spirit of the LOrd is upon me ;
" because the Lord hath anointed rae to preach
good tidings unto the raeek ; he hath sent me
to bind up the broken hearted ; to proclaim
" liberty to the captives, and the opening of the
" prison to them that are bound." Is this a
prophecy of the Messiah, or not ? If not, whom
does the prophet personate ? ^ Again, either
David, or the Messiah says, " I have preached
" righteousness in the great congregation. Lo,
" I have not refrained my lips, and that thou
" knowest. I have not hid thy righteousness within
" ray heart ; I have declared thy faithfulness and
" thy salvation : I have not concealed thy loving
'^ kindness and truth from the great congrega-
"tioUi"^ And again, " My mouth shall shew
" forth thy righteousness and thy salvation all the
" day." ^' Hitherto have I declared thy wondrous
" works. Noav, also, when I am old and grey-
' Zech. ii. 11. » Heb.'v. 9. ' ' Deut. xxxiii. 5.
' Deut. iv. 5. ' Is. Ixi. 1—3. Luke iv. 17—21.
" Ps. xl, 9, 10. 2 A 2 .

356 ANSWER TO CROOLL'S
" headed, O God, forsake me not; until I have
" shewed thy strength to this generation, and thy
" power to every one that is yet to corae." *
Even Soloraon appears perhaps more glorious as
a preacher, than as a king. " The AVords of the
" PREACHER, the son of David, the king of Je-
" rusalera." " I the preacher was king over
" Israel in Jerusalem." 2 In this especiaUy Solo
mon was a type of Christ : but " behold a greater
" than Solomon is here."
P. 60. 1. 34. ' To fight,' &b.— No doubt, the
Messiah will fight against the enemies of Israel :
but probably Zechariah, or the Holy Spirit as
speaking by hira, intended enemies of another
kind, from whom the Saviour delivers all true
believers as his people. And let it be obsetved^
that the Sinai covenant is not referred to ; but
that which was confirmed to Abraham by an oath.
P. 61. I. 21. ' Conclusion of his embassy.'
P. 62. 1. 8. ' WeU might,' &c.— That worldly
and ungodly men should oppose and revile the
holy Jesus, cannot be wonderful: but that any
one should consider their revilings as a proof that
he was a bad man, without any other evidence
adduced, is most unreasonable and most mar
vellous. He Avas indeed taken, and judged, and
iput to death ; but his embassy did not conclude
with his death. For he arose, and ascended, and
reigns over all worlds, while the desolations of
Jerusalem and the teraple, the dreadful judgments
which overtook his crucifiers ; and the subsequent
establishment of Christianity in the world, with
' Ps. Ixxi. 15, 17, 18. ' Eccl. i. 1, 12. xii. 8—10.

RESTORATION OF ISRAEL. 357
all the past, present^ and future happy iconse-
quences, resulting from it, are sequels - of his
embassy ; which will be concluded, when he shall
come to judge the world, to " put all enemies
" under his feet," and cause his friends to sit down
with hira upon his throne : but not till that final
catastrophe. P- 62. 1. 14. ' The Messiah was to be a pon-
' queror. — He will subdue,' &c. — ^The Messiah
will eventually subdue all nations ; but not ira
raediately at his coming. " The stone cut out of
" tho mountain without hands," dOes not at once
" becorae a great, mountain, and fill the whole
" earth." — " Of the increase of his government
" and peace, there shall be no end." ' It is no
where said, that this should occur at his coming.
With what weapons, and in what manner, the
Messiah fights and conquers, may give occasion
to discordancy of sentiment : but we all agree
that he- fights, and conquers, and will conquer,
and" raust reign till all enemies are put under
" his feet." ^ Vast multitudes have been and wiU
be conquered by those " weapons which are not
" carnal but raighty through God," and will
becorae his Avilling subjects.^ Others he has
fought against, and will fight against, by his
hostile arraies ; as he did against Jerusalera by
"^ his armies " the Romans-; * and as he will
against all antichristian opposers of his cause, at
the introduction of the raiUbnnium.^ Among

' Dan. ii. 34, 35, 44, 45. Is. ix. 5, 6.
' Ps. ex. 1. ICor. XV. 25. ? Ps. ex. 2, 3. 2 Cor. x. 4, 5.
¦¦Zech. xiv. 1,2. Matt. xxii. 7. ' Ezek. xxxviii. Rev. xix. 11 — 21.

358 ANSWER TO CROOLL'S
others, he wUl fight against the adversaries of
eonverted Israel, when the tirae of their restora
tion shaU corae. " And the breath of his lips
" shall slay the wicked" at the day of judgraent.
The prophecies produced, (p. 62, 63.) prove no
thing in this argument ; because when compared
with the context of each, they evidently appear
to refer to different parts of the sarae general
subject. The first promise of a Messiah, " Her Seed " (that
of the woraan) " shall bruise thy head," (the head
of the serpent, the devil,) leads us to consider other
victories of the Messiah, and over very different
enemies, than those mentioned by Mr. C, as of
by far the greatest importance in this holy war
fare. Satan, sin, the world, and death are espe
cially those eneraies, which Zacharias meant,
when he said ; " that, being delivered out Of the
" hand of our enemies, we raight serve hira
" without fear, in holiness and righteousness
" before hira all thd days of our Ufe." ^ Thus it
is said in Micah, " He will turn again, he wiU
" have corapassion upon us : he will subdue our
"iniquities:" and by Ezekiel, "I will also save
" you from all your uncleannesses." ^ These are
enemies and victories which Mr. C. seems not to
have a thought of.
It is indeed frequently predicted that the
Messiah will terribly destroy his enemies, and
graciously protect his people : but it is by no
means so prominent in prophecy, that he^wiU
exalt his people to dominion over the rest of the
' Luke i. 71—75. ' Ezek. xxxvi. 29. Mic. vii. 19.

RESTORATION OF ISRAEL. 359
world; In the millennium " the kingdom and
" dominion, and the greatness of the kingdom
" urider the whole heaven, shall be given to the
" people of the saints of the most High," ' In
and with their King, they shall have the preemi
nence. But where is the prediction, that Israel as
a nation shall have dominion over other nations ?
Little is spoken upon this part of the subject.
Even the result of their restoration is generally
represented as their dwelling in peace and se
curity, and none making them afraid. ^
P. 64. I. 27. ' A particular observation,' &c.
' Every raan knows that whateyer has a be-
' ginning has also an end.' — According to this,
there are no created iraraortal spirits, either
angels or men. If Mr. C. did not mean (as I
should not suppose he did,) to deny the iraraor
tality of the huraan soul, and of holy angels, here
is an exception to his universal rule. Plato seeras
to have held a sirailar opinion ; for he grounds
many of his arguraents for the soul's continuing
to live after the death of the body, on the suppo
sition that it had a previous existence,, to which
he assigns no beginning.
P. 65. 1. II. * A drawing,' &c.— That "known
" unto God are all his works from the beginning
" of the world,". yea from eternity ; that he forraed,
so to speak, a plan of his grand designs in his
own infinite raind ; that he revealed, in the way of
prophecy, some particulars of this plan ; and that
he invariably and Avithout any change of purpose,
' Dan. vii. 14, 27. " Jer. xxiii. 5 — 7. xxxii. 37. xxxiii. 16.
Ezek.' xxxiv. 25—28'. Amos ix. 14, 15.

sm ANS;WER TO CROOLL'S
is acGOJoapli^bing his great object,, through suc
cessive generations ; I firmly believe. But, when
'¦ the drawing ' of this plan is said to be contained
in ' the law of Moses,' (p. 65. L 26.) fuEther proof
is needful. The tabernacle, and aU connected
with it, was made" after the pattern, which was
" shewed Moses in the mount ; " ^ for they were
iateiided, as " a shadow of good things to: come."
And in like manner David had " the pattern of
" all — ^by the Spirit," respecting Solomon's temple.
" The Lord made me to understand in writing,
"• by his hand upon me, even all the: Works; of the
" pattern." ^ Moses also seem.s to have had
something of a drawing, or delineation, shewn
him of the promised land :^ but where do we
meetj Avith any intimation,, that, God gave him. ' a
' drawing' of^ all the particulars here raentioned ?
or indeed how was it possible ? Can mortal man
receive and comprehend aU the plans and designs
of the infinite God?' Some intimation, is giiven
concerning a few of the particulars in this cata-r
logue ; but very Uttle : and, in most cases, that
little is intimated with considerable and intended
obscurity. — ' In this draAying is: also to be foundi,
' how long this world shaU exist. ' (p. 65. 1. 25.) I
g^k. Where ? Conjectures have been made, some
of them sufficientiy presuraptuous ; and conclu
sions; drawn from inadequate premises : but I
believe, that neither raan nor angel knows 'the
exact tirae Avhen. the world shaU come to an end; *
^ttAs Mr. C. means to build a great deal indeed

' Exod. XXV. 40. ' 1 Chr. xxviii. 1 1, 19^
' Num. xxxiv, ' Matt, xxiv. 36.

RESTORATION OF ISRAEL. 361
on this ' drawing ' soraething raore than assertion
iis requisite, in laying and stuerigthening his foun-^
dation. The subdrawings (p. 65. I. 27.) of the
prophets contain sorae further intiraations ; but
very far frora what is here ascribed to them : they
only contain detached extracts, so to speak, out of
the volume of God's secret decreesi
P. 65. 1. 34. ' Abridgraent of the law and of the
' prophets.' — P. 66. 1. 8. ' Six is a complete
' numberi'-r^Some think seven^ is a complete nura
ber: and it must be alloAved that the nuraber
seven is so often, and so eraphatically, specified
in scripture, as to imply something peculiar in it,:
I suppose this raay be taken, from the six days of
creation, and the seventh of rest. Yet nothing,
in a way of argument, can thence be deduced.
P. &^. 1. 20i. ' His marae w^s caUed Adam,' &e.
—The narae Adam,, as eyery smatterer in Hebrew
knows, is the narae of the human species, as well
as of the first man ;. and seems to have been take©
merely frora rTO"1«, the raaterial from which his
body was formed. * The scripture indeed assigns
special significations to several' names, ahd the
reasons, for which they were given ; as Eve, Abra
hara, Ishraael, Sarah, Isaac, Jacobs Israel, &c : ^
but not a hint is given, that there was any mystery
in the name Adam: .all, advanced thei/cfore on
this ground is mere assertion or imagination;.
P. 66. 1. 28. '- So long, or near it,' &C;— The
words, ' or near it,' are very conveniently intro
duced:: for Mr. C.'s computation must be made
' Gen, ii, 7; v. 2. » Gen. iii. 20. xvi. 11. xvii. 5, 15, 19i
xxi. 3-^6. XXV. 26. xxviii, 36. xxxii, 28. Exod, ii. 1.0.

362 , ANSWER TO CROOLL'S
to fit his hypothesis. This resembles the bed of
Procrustes, who seized on travellers and raeasured
them by his bed : if they were too long" he cut
them shorter, but if too short be stretched them
longer. P. 66. 1. 26. ' In the year of the creation,' &c.
According to the most approved chronologists, the
computation being raade from the Hebrew Bible,
David was born A. M. 2919 ; and the present is
computed to be about A. M. 5818. Exactness is
jiot the object. The Septuagint makes it much
more, but I believe few well-informed persons
make it mueh less. Yet this entirely subverts
the whole of Mr. C.'s hypothesis : for 2919 years
to DaAdd's birth, require 2919 subsequent to it,
before the coraing of the Messiah ; which would
lead us to A. M. 5838, instead of A. M. 5708,, and
so prolong the terra of his expected coraing 130
years longer, than Mr. C. calculates. — But perhaps
our chronology raay answer his purpose as weU,
when fairly considered; for, according to our
coraputation, the present year is A. M. 5819 :
and this leaves only 19 years to A. M. 5838, when
the date of David's birth will be doubled. This
would be raore convenient for his _ scheme than
137 years yet to come : it would] also save him
the trouble of shortening the term ; and be more
consistent Avith his calculations in another place.
(p. 88.)
P. 67. 1. 12. ' The end of any thing raay be
' shortened.' — It seeras it may also be lengthened :
for, from the time of Jesus, false Messiahs have
appeared, alrapst in every century ; and have for
a Avhile been Avelcomed by many of the Jews, and

RESTORATION OF ISRAEL. 363
then disappeared. Thus every disappointment
has reduced thera to the necessity of lengthening
the termination of the intervening period, one
hundred years after another, to the present day :
and, when the present dream has proved a delu
sion, (as it most assuredly AviU,) sorae other will
be drearaed, to find a pretence for still lengthening
the period ; till " the Spirit of grace and supplica-
" tions " be poured out, and they " shaU look "
Avith penitent faith " on hira whom they have
" pierced," and crucified to themselves afresh,"
from age to age.^
But theie is no grappling with a phantom, or
grasping sraoke : like the shade of Anchises, it
eludes the hand of hira who would seize on it, Par
levibus ventis, volucrique simillima somno. A
serious argumentative answer cannot be expected,
and the subject is too momentous for any other.
The passage may, however, reraind the reader of
the prophet's words : " They hatch cockatrice eggs,
" and weave the spider's web :" — " their webs shall
" not becorae garraents." ^
P. 67. 1. 14. ' We know that Christ was bom
' 910 years after David.' — ' The Jews have a tra-
' dition, that in the last year of Darius (Hystaspes)
' died the prophets Haggai, Zechariah, and Malachi.
' And frora the same tradition they teU us, that
' the kingdom of the Persians ceased also the same
' year. For they AviU have it, that this was the
' Darius whom Alexander conquered, and that the
' whole continuance ofthe Persian empire was only
' fifty-two years. This shews how ill they were
' Zech, xii. 10—14 ' Is. lix. 4—6. '

364 ANSWER TO CROOLL'S
' acquainted with the affairs of the Persian empire.
' And their countryman Josephus, in the account
' which he gives us of those times, seems to have
' been very httie better inforraed concerning
' them.' (Prideaux.) They confound Darius Hys
taspes with Darius Codoraannus ; though Xerxes,
Artaxerxes Longimanus, Darius Nothus, and
Artaxerxes Mneraon reigned between them. The
Persian empire, from the accession of Darius; the
Mede, to the death of Darius Codomannus, con
tinued for about 207 years. This occasions the
g-reat difference in chronology between Jewish
and Christian writers, as to the times between the
captivity and the coraing of our Lord, But Mr.
G» varies even from this, and is repeatedly incon
sistent Avith hiraseff. It is generally coraputed
that DaAT.d died 1015 years before Christ, and cour
s^quently was born 1085 before him ; but this is
of Uttle consequence.
P. 67. 1. 30. ' The placing of Adam in the
'' garden of Eden.' As far as this passage agrees
with the narrative of Moses,, it is entitled to firm
credence : (pt 67, 68 :) but it is ' intermixed with
' a. few traditions' (p. 69, 1. 3.) I do not indeed be-
Ijeve these: traditions, yet they are not of sufficient
importance to require any remarks- But the
famiUar, colloquial manner, in which, the events
reworded in the Avord ois God, and inseparably
connected with the present and eternal interests
of, the human species, are mentioned^ cannot
satisfy any serious mind^ Christian, Jewish, or
gentile. P. 67. 1. 33. '^ No angel could,' &c. This the
scripture does not say. — ' And God taught Adam

RESTORATION OF ISRAEL. 866
' the naraes even all of them. Then he proposed
' them to the angels, and said, Declare unto
' me the names of these things, ff ye be true.
' They answered : Praise is thine ; we have not
' knowledge, except as much as thou hast taught
'us. Truly thou art knowing and wise. And
' God said, O Adam, Declare to them the names
' of these things. And, when he had declared to
, * them their names ; he (God) said. Did not I say
' to you that I know the secret of the heavens and
' the earth ; and I know what ye do openly and
' what ye conceal ? And, when we said to the
' angels. Adore Adam ; they even adored : but
' Eblis (the deA'il) refused, and was lifted up in
'pride.' 'And Satan caused thera to faU from
'paradise, and we said. Go down, the one an
' eneray to the other.' {Koran, 2d chap) Probably
Mohammed derived his information from Jewish
tradition ; and he has added absurdity to it : but
the coincidence is remarkable.
P. 68, 1. 33. ' Overcariie Satan.' It is weUthat
Satan, the grand enemy of all, is at all mentioned
as to be overcorae by raan : but is this victory to
be obtained by the power of Adara, or any of his
faUen and sinful posterity ? or by that of '.' the
" Seed of the woraan, who shaU bruise the ser-
" pent's head ? " " The second Adara is the Lord .
" frora heaven."
P. 69. 1. 9. ' The LAW op Noah.' It raay be
proper here to make a few remarks on this sup
posed law of Noah : because many writers. Chris
tians as well as Jews, have mentioned it, as an
existing rule of duty : but where it is to be found
in scripture they do not state. In fact, it belongs

366 ANSWER TO CROOLL'S
to tradition : and, like the traditions of raen in
general, it " makes void the law of God," and at
the same time disannuls the gospel. The law of
God comraands " us to love hira with all the
" heart," and " ali raen as ourselves." And the
gospel calls transgressors to repentance, conver
sion, faith in the raercy of God, through the pro-
raised Redeeraer, and obedience to the divine
law, as the fruit of this faith. But what do these
precepts of Noah require, in order ta acceptance
and future happiness ? Provided idolatry, blas-
pheray, (a crime not easily defined with precision,)
incest, (another ambiguous term, diversely ex
plained,) murder, robbery, and theft, and eating
the member of a Uving creature, be" avoided; a
man may be a fornicator, an adulterer, a liar, a
perjurer, a drunkard and glutton, a malignant,
envious, contentious neighbour, covetous, a tyrant
in his family ; and in short guilty of alraost all
kinds of ungodliness, unrighteousness, and licen
tiousness ; besides sins of oraission of every kind
without exception: and all this withdut endan
gering his salvation ! Future happiness, accord^
ing to this law, is secure, even to such a character,
without repentance, conversion, , faith in the
Saviour, raercy, or any benefit from " the cove-
" nants of proraise." On the other hand, if a man
have once comraitted idolatry, blasphemy, incest,
raurder, robbery, or theft ; this law opens no door
of faith or repentance ; provides no refuge or
redress ; but leaves him under hopeless condem
nation. It is not probable that all, perhaps any,
of those who have sjpoken of this law, or these pre
cepts, as actually given to Noah and his posterity.

RESTORATION OF ISRAEL. 367
meant the whole of this: but as the matter is
stated, in this publication especially, these are the
undeniable consequences of such a law given to
raen, by which the obedient, and none else, may
obtain eternal life.
The third precept to ' appoint and constitute
' just ahd upright judges, that justice raight be
' maintained and impartially administered to all,'
could be obligatory upon very few, as few are
concerned in the appointment of magistrates :
and, if no other law, either from revelation or
from man's reason and conscience, were in force,
what could be the standard or rule of that justice,
which was to be impartially adrainistered ?. — We
may therefore conclude, that theise precepts of
Noah never were inculcated by God for the
purposes here spoken of: though some things
afterwards incorporated into the ceremonial law
of Moses were previously obUgatory, with respect
to the atoning sacrifices, and the blood especiaUy,
" which is the life," and that by which the atone
ment was made. '
We gentiles, however, have the less cause to
complain of the Jews, in endeavouring exclusively
to appropriate the blessings of the Messiah's
kingdom, Avhieh they consider as altogether,
' earthly;' Avhile they allow us almost an equality,
in those things which " accompany salvation with
" eternal glory." And we would desire, in return
for this liberality, to communicate ^o them, if
possible, the inestimable blessings of the true
Messiah's spiritual and eternal kingdom. " That
' Gen. ix. 4. l,ev.xvii. 10—14.

368 ANSWER TO CROOLL'S
" which we have seen and heard declare we tmto
" you ; that ye may have feUowship with us : and
" truly our feUowship is with the Father, and with
" his Son Jesus Christ." ^
P. 69. 1. 24. ' There is a tradition,' &c. I fore
saw that the seventy nations, before spoken of,
(p. 49.) would introduce a difficulty about the
descendents of Abraham, by Ishmael, by Keturah,
and by Esau : but tradition coraes in veiy con
veniently to obviate or reraove it : and, as the
Jews have tradition almost wholly in their own
power, it must always be at hand for their ac
coraraodation, whenever its help is wanted. As
Mohararaed, when pressed with any new difficulty,
always had a new revelation, and added a new
chapter to the Koran ; often in part contradictory
to those which had before been published; so,
frora the iraraense farrago of traditions in the
Talmuds, sorae one raay at any time be produced,
by hira who will bestow the pains to rummage for
it, suited to the emergency, whatever it may be ;
but not always consiiStent with other authorities
produced frora the same ine:k:haustible store.
Something further, however, still remains to be
done about these ' seventy nations, ' before the
whole can stand free frora insuperable objection.
It will be needful to shcAV, hoAv toany of the
seventy nations were destroyed, whether by de
luges, or fire, or earthquake, to make room for
all the descendents of Reu, Serug^ Nahor, and
Terah, except Abraham. The seventy nations
are those mentioned in the tenth of Genesis.
'1 John i. 3.

RESTORATION OF ISRAEL. 369
" By these were the nations divided in the earth
" after the flood." ^ But no descendents of Heber,
except Peleg, and his brother Joktan, are men
tioned in that chapter : therefore, the descendents
of Peleg, except Abraham, are there oraitted;
and niches must be provided for them, if th^ be
admitted among the seventy.
P. 69. I. 31. ' Proof that there Avere no more
' than seventy nations.' The text from Deuter
onoray, (p. 50. 1. 29.) has already been considered.
— (P. 70. I. 17.) It is indeed coraraanded that
seventy bulls should be sacrificed on the several
days of the feast of tabernacles ;2 and different
raethods have been taken of accounting for the
singular arrangeraent ofthe number, as decreasing
each day. But tr'adition alone informs us, that
they were sacrifices for the seventy nations : and
then this same tradition about these sacrifices is
adduced as a proof, that there were seventy
nations and no more! The proof, hoAvever, of
this tradition itself will presently be considered.
P. 70. 1. 26. ' Abraham and his famUy.— Next,'
&c. There is nothing in this passage requiring
particular notice ; unless it be the notion of
a drawing (1. 27.) and subdrawing; (p. 71.
1. 6 ;) for which, I suppose, even tradition does
not readily furnish authority, as it is not men
tioned. — In this drawing, ' it is recorded, that a
' man by the name of Abraham was to appear in
' the world,' &c. Now it so happens, that the
draAving was, not made till long after Abraham's
death !
' Gen. X. 32. . ' Num. xxix. 12—32.
VOL. IX. 2 B

370 ANSWER TO CROOLL'S
P. 71. 1. 28. ' I say they are mistaken.' This
may be compared Avith what has already been
adduced concerning Shiloh, " and the gathering
" of the people to him."
P. 72. 1. 1. 'Everlasting possession.' It is
irapossible that any thing on earth can be ever
lasting, because the earth itself is not to endure
for ever: neither does the original denote this.
As, however, the seed of Abraham has not been
possessed of the promised land, during more than
seventeen hundred years past ; the stubborn fact
is against this interpretation. And, if it be said,
that Israel shall be reinstated in Canaan, and
possess it till the end of the world, (which I doubt
hot will be the case,) this does not in the least
disprove our exposition of Jacob's prophecy. The
sceptre and the laAVgiver departed frora Judah, as
a nation, when Jesus carae, and have been with
held from them ever since ; which proves that
Jesus is Shiloh, the proraised Messiah. — The
prophecy of Hosea, in the forraer part of it, has
been turned into history : " The children of Israel
" have abode many days without a king, and
" without a prince, and without a sacrifice, and
" without an iraage, and without an ephod, and
" Avithout teraphira." And I trust that, in answer
to the prayers, and by the blessing of God on the
exertions, of Christians, the latter part also shall
soon becorae history : " Afterward shall the chil-
" dren of Israel return, and seek the Lord their
" God and David their King ; and shall fear the
" Lord and his goodness, jn the latter days," i —
' Hos. iii. 4, 5.

RESTORATION OF ISRAEL. 371
The sceptre and the laiid are not precisely the
same thing : had God seen good, he might have
continued the Jews in Canaan, and kept them in
hard and oppressive bondage 'under the Romans,
the Saracens, and the Turks, to this day, without
sceptre and lawgiver ; yet they might have lived
in the proraised land. It cannot be properly said,
' the sceptre is the land, and the land is the
' sceptre ; ' (p. 72. 1. 34.) for a nation may have a
country as their own to inhabit, and raay yet be
the abject; slaves of a foreign despot in that land.
Israel, however, for seventeen hundred years has
neither had the land nor the sceptre.
P. 73. 1. 13. ' The true explanation of the pro-
' phecy.' ' As long as Israel shall obey the
' law.' (1. 17.) Jacob did not speak one word
about Israel obeying the law : hoAv, indeed, should
he? for the law Was not yet given .¦^ — ^The pos
session of Canaan was conditional, and the sceptre
also ; but the coming of Shiloh was not.
P. 73. 1. 29, ' The kingdora shaU be restored to
' Israel.' Then certainly the kingdora has departed
frora Israel ; else hoW could it be restored ? There
fore Shiloh is corae.
P. 74. 1. II. ' The arguraent of the gentUes,
' that the sceptre has departed frora Judah.' —
(L. 13.) ' Take notice,' &c. — This paragraph states
the fact, according to our interpretation of the
propiheey. When Jesus, the Son of David,
came, he took the hingdom oyer Israel, and over
all nations ; whether they " would have him to
" reign 9ver them," or not. ^ But Israel, as a
'I«. ix. 6, 7. Luke xix. 11— 27.
2 B 2

372 ANSWER TO CROOLL'S
nation, crucified their King, and stiU " crucify
" him to themselves afresh." The sceptre then
departed from Judah, as a people, that it might
be swayed by Judah's most illustrious Descendent.
And, when Israel shall Avelcome their long rejected
King, they shall share the blessings of his kingdom
preerainently ; but never tUl that time. — " Thus
" saith the Lord God, I will also take of the
" highest branch of the high cedar, and will set
" it ; I will crop off from the top of his young
" twigs a tender one ; and will plant it upon a
" high raountain and eminent. In the raountain
" of the height of Israel Avill I plant it ; and it
" shall bring forth boughs, and bear fruit, and be
" a goodly cedar: and under it shall dwell all
"fowl of every wing; in the shadow of the
" branches thereof shaU they dAveU. And aU the
" trees'of the field shall know that I have brought
" down the high tree, have exalted the low tree,
" have dried up the green tree, and made the dry
" tree to flourish. I the Lord have spoken and
" have done it." ^
The sceptre and the lawgiver were departing
from Judah, as a nation, when Shiloh came,
whose right they were. As his kingdom more
and raore attained establishraent, the sceptre and
lawgiver disappeared more and more from Judah :
and at length, his spiritual rule being fully con
firraed, the whole political as well as ecclesiastical
state of the Jews was subverted, and continues so
to this very day. " He shall be called the Son of
'Ezek. xvii. 22 — 24. See also Ezek. xxi. 26,27. Dan. vii. 14.
Amos ix. 11,12.

RESTORATION OF ISRAEL. 373
" the Highest, and the Lord God shall give unto
" him the throne of his father David ; and he
" shaU reign over the house of Jacob for ever ;
" and of his kingdom there shall be no end." ^
P. 75. L 27. ' The four erapires were shewn to
'Abraham.' P. 76. 1. 1. ' In the shape,' Sec-
It was revealed to Abrahara, that his seed should
be in bondage in a strange land, till four hundred
years were expired ; and then God would bring
thera forth: and, respecting this, God made a
covenant Avith him ; and ordered hira to prepare
the animals here mentioned as a sacrifice, that the
covenant might be ratified, with the customary
rites and observances. Further than this Moses
testifies nothing. The four kingdoras in Daniel
were represented by a lion, a bear, a leopard, and
a fourth beast, far more dreadful than any of
them. 2 , In a subsequent vision, a ram Avas the
erablera of the Medo-Persian kingdora, and a
he-goat of the Grecian : yet this he-goat is de
scribed as very powerful and. forraidable. ^ But
in the dream of the four erapires here given, a
young heffer (not an ox or bull,) is the erablera
of the first kingdora ; a she-goat ofthe Persian ; a
ram of the Grecian ; and a gentle, loAring, harraless
turtledove, of the treraendous Roraan poAver !— -
' In the shape of a bird he saw the faraily of
' Israel.' (p. 76. 1. 6.)- 1 suppose it is raeant, that
a young pigeon was an erablera of the Messiah's
kingdom : but, according to the view of it given
in this publication, it is scarcely more apposite
than that of a turtle-dove, for the Roraan victories
' Luke i. 31—33. ' Dan. vii. 4—7. ' Dan. viii. 1— S.

374 ANSWER TO CROOLL'S
and domination I Do men, who amuse themselves
and others with fancies of this kind, really believe
thera? However that may be, I cannot think
they require any answer.
P. 77. I. 11. ' Although God made a covenant,'
&c. — I ara not disposed to object to Israel's pri
mogeniture, or preeminence among the nations :
but fathers in general have sorae affection, and
make sorae provision, for other children, besides
the first-born ; nay, they soraetiraes disinherit
the first-born for ill behaviour, and give the in
heritance to their other children. This passage,
however, concerning the unalienable right of the
first-born, not only tO the inheritance, but to the
subjection of the other children as his servants,
always to reraain so, (p. 77, 78 ;) comes with rather
an ill grace from a Jew. Not only Avas Ishmael
older than Isaac ; but Esau was Jacob's elder
brother, by the same mother; and, by God's
express appointment, " the elder was to be the
" servant of the younger." Judah was younger
than Reuben, and Simeon, and Levi ; yet Jacob
made him ' lord over all his brethren.' David
was Jesse's youngest son ; yet God chose him to
be king over Israel. Solomon was not DaAud's
eldest surviA^ng son : and, " of all my sons," says
David, '' God hath chosen Solomon to sit upon
" the throne of the kingdom of the Lord over
" Israel." ^ The general rule, therefore, admits
of so many, and such important exceptions, that
every arguraent gt-ounded on it must be wholly
inconclusive.
' 1 Chr. xxviii. 5.

<

RESTORATION OF ISilAEL. 375
P. 78. 1. 4. ' Question.'— L. 6. ' His birth
made him lord,' &c. — I suspect, that Mr. C.'s
political sentiments, Avhich suppose subjects not
born for themselves, but to be servants to the
king, and to obey the orders of their king,
(I. 10 — 14 ;) will not be ranch approved in this
land of liberty ; in which most men reasonably
think, that kings and rulers are born, or advanced
to authority, not for themselves, biit for the benefit
o^the people ; and wiU have a terrible account to
render to God at least, if they neglect the welfare
of their subjects, in order to please, and gratify,
and aggrandize theraselves. In respect of the
kingdom of our God, who is infinite in wisdom,
justice,, truth, and goodness, the statement,
though improperly expressed, raight be admitted;
and so in respeqt of ttie Messiah's kingdom, which
yet is establishepl wholly for the benefit, not only
of subjects, but of rebels who subrait to hira ; the
glory alone of his manifested wisdom, righteous
ness, truth, and love being reserved to himseff,
But, that, God should appoint one nation so to
rule over other nations, a^ that a,ll others should
be considered as born to obey the orders, just or
unjust, wis^ or faolisfi, oi this iavoureii people,
gives such a view of the divine conduqt, as is
wholly unscriptiiral, irrational, and intolerable ;
and raakes the heart recoil 6|.t the very thoughts
of it.
P. 78. 1. 20. ' His grefit seal, that is circum-
* cision.' — As by Gpd's express coramand, Ishraael,
and the raen of Abrahara's household, and the
sons of Keturah and Esau were circumcised ; this
great seal has been given to many others, besides

376 ANSWER TO CROOLL'S
Israel : ^ and, if this be the only token of dorainion
over aU nations, there wiU be a danger of great
corapetition about it, among the several nations
who use circumcision at this day, and profess to
derive it from Abraham. Even Ishraael and
Edora may contest it Avith Israel.
P. 78. 1. 27. ' The noun,' &c. — Learned men in
general, whether Jcavs, Christians, or heathens,
have hitherto agreed, that Israel signifies " a
" Prince of God." " Thy name" shall be no more
" called Jaqob, but Israel ; for as a prince hast
" thou power with God and with men, and hast
" prevailed." ^ " By his strength he had power
" with God." hiA'yp'^. is coraposed of rriD, he
obtained the dominion, and hik God : — Tt^lto"' is,
therefore, " a prince of God ; " ' one who obtains
' principal power frora God.' {Leigh) Sarai, from
the same root, signifies, my princess, Sarah a
princess.
If, however, Mr. C, contrary to the text itself,
and the general opinion of learned men, chooses
to assign to the name another -derivation ; it is
not a matter of such importance as to require a
refutation. The derivation assigned seems to
require Ishrael, not Israel : as JeshuIrun, not
Jesurun.3 P. 78. 1. 32. ' To Israel was deUvered,' &c.—
St. Paul calls " circumcision the seal ;" but it was
" the seal of the righteousness of the faith, which
" Abraham had, being yet uncircumcised." * Cir
cumcision is never caUed a seal, much less ' the
' Gen. xvii. 10—15. 23—27. = Gen. xxxii. 28. Hos. xii. 3—5.
' Deut. xxxii. 15. xxxiii. 5. ' Rom. iv. 11.

RESTORATION OF ISRAEL. 377
' great seal,' in the Old Testaraent ; nor yet ' the
' crown.' The scriptures of the Old Testament
never speak of any special blessings as connected
Avith the outward circumcision ; but soraetiraes
the contrary.! When peculiar blessings are pro-
raised, they are connected with " the circuracision
" of the heart." ^ Indeed it is surprising, in
exaraining this subject, to find how very seldom
circuracision is mentioned in the Old. Testament,
except at its appointment, and when the Israelites
Avere circuracised on entering Canaan.^ There
can, however, be no doubt that the apostle has
suraraed up the insti'uction of the Old Testaraent
on the subject, when he says, " That is not cir-
" curacision which is outAvard in the flesh : cir-
" curacision is that of the heart, in the spirit, not
" in the letter ; whose praise is not of men but of
" God." ^ — ' A great seal,' and ' a crown,' in which
Edom, the type of the most inveterate eneraies of
Israel, participated equally with Israel, is not greatly
to be gloried in. — ^The noun circumcision occurs
but once in our version of the Old Testaraent.^
P. 79. 1. 5. ' Israel was chosen and elected
' before the creation of this Avorld to be the lord
' and king of it.' — It is rather unfavourable to this
stateraent, that Israel, through so long a course of
years, has had so little even of the appearance of
dominion among the nations. This the writer
felt, and anticipated the answer of the gentiles ;
and he tries in j^ain to repel it. Above 3500 years
have passed since the calling of Abraham, and the
' Jer. ix. 25,26. ^ Deut. xxx. 6. Jer. iv. 4.
' Gen. xvii. Josh. v. 2—9. * Rom. ii. 28, 29. ' Ex. iv. 26,

378 ANSWER TO CROOLL'S
institiition of circumcision. More than 400 years
parsed before the deliverance of Israel from Egyp
tian bondage : ^ 480 from that time to the building
of Solomon's temple : ^ 434 raore to the Babylonish
captivity : 588 from the beginning of the captivity
to the Christia,n aera, and above 1800 years since
that commenced. Yet the reign of David, after
he becarae king over all Israel, and that qf Solo
mon, comprising together 73 years, is almost the
only terra in which they had any considerable
dorainion over other nations ; and this Avas in
comparatively a contracted circle, not extending
over the twentieth part of the qontinent of Asia,
and not at a:ll including any part of Africa or
Europe. So that, if dorainion over the world
was the grand temporal advantage intended for
Israel, they have hitherto been unaccountably kept
out of the possession of it. All the great king
doras and erapires, noted in history, have been
possessed by the gentiles ; and Israel was gene
rally subjected to one or other of them. Now
3500 years are §o large a part of the 7000 to Avhich
the author seems to limit the duration of the
world ', and another so large a part had elapsed
before the caUing of Abraha,ra ; that jt seems im
possible that this design of Israel's election should
ever be ansAvered.
The passage under consideration may, however,
remind us of the answer which the Jews of old
made to our Lord, and which has perplexed com
mentators. He had said " to those Jcavs which
" beUeved in him, If ye continue in ray Avord,
' Ex, xii, 41, ' = 1 Kings vi.l.

RESTORATION OF ISRAEL. 379
" then are ye my disciples indeed : and shall know
" the truth, and the truth shall make you free.
" They answered hira. We be Abraham's seed ;
" and were never in bondage to any raan, how
" sayest thou, Ye shall be raade free ? ^ The na
tion had been bondslaves in Egypt, captives at
Babylon, and vassals to the three preceding great
empires ; Judea was at the time a province of the
Roman empire, and deeply oppressed by that
haughty power : yet they had " never been in
" bondage to any man ! " — The whole may also
illustrate the words, ' And to this day Israel is still
' Israel : ' not the same as in the days of their pious
progenitors ; but the same as in the days of Christ
and his apostles. — *St. Paul has given us the true
meaning of the promises, to this effect ; " The
" proraise, that he should be the heir of the world,
" Avas not to Abrahara and his seed through the
" law, but through the righteousness of faith." ^
The Messiah to descend from hira would be Lord
of all the world : and all true believers of eyery
age and nation, being considered as one Avith him,
" inherit the earth," the world, " all things." ^
P. 79. I. 16. ' It is a vain thing for the
^ gentiles to grasp at the kingdora of this world.'
— Whatever other gentiles may have, Christians,
as sUchj have no controversy with Jews on this
subject : they have no idea of ' grasping at the
* kingdom of this world : ' Though son,s^yet their
valued inheritance is in heaven, not on earth. It

' John viii. 31—35. ' Rom. iv. 13.
' Dan. vii. 13, 14, 27. 1 Cor. iu. 21—23. Gal. iii. 28, 29:
R,ev. iii. 21. v, 10. xi, 15. xxi, 7.

380 ANSWER TO CROOLL'S
is nothing to them, whether gentile conquerors
and oppressors exercise dorainion over Jews, and
treat thera as abject slaves ; or Jews exercise similar
dominion over gentiles. The oppressed they cora-
passionate, and conderan the oppressors : yet they
at least equally pity thera also. The fact is clearly
as here stated ; ' the gentiles are the lords of the
' world and Israel are their servants even until
'this day:' (I. 26.) the right or grant is an
other thing, as is the future superiority or dorainion .
These things however seldora occur to the thoughts
of real Christians : and they severely conderan
theraselves, if conscious of any rising desire of
rule and dorainion, of this kind, over any human
being. They know it to be wholly inconsistent
with their principles, to rule with rigour over the
raeanest servant: all men are their brethren, if
not in Christ, yet in Adam : and their neighbours,
to be " loved as themselves." Even nominal
Christians in general think little on the subject ;
nay, the pagan nations do riot think of grasping in
this sense ' at the kingdom of this world.' The
idea seeras peculiar to the Jews, and alraost exclu
sively their OAvn. I cannot conceive that it ever
enters into the politics, either of the potentates on
the continent, or the Grand Turk, or the Eraperor
of China ; much less is it any part of the object of
the London Society. The event wiU prove,
whether the vain expectations of the Jews, from
age to age, of temporal dominion over all nations,
will ever be realized or not. I say vain : for what
advantage could this be to all preceding genera
tions, who have here lived in a state of vassalage,
and have, previously to the expected period, en-,

RESTORATION OF ISRAEL. 381
tered the eternal world ? and Avhat real advantage
Avill the gratification of rapacity, ambition, love
of domination, and vindictive passions, prove even
to those who live at the expected time ? An lion- .
ourable precedency we aUow will be given to
converted ahd restored Israel ; even that of cordial
love and gratitude, for their and our Redeemer's
sake. We know that, taught and influenced by
Christian principles, they will bear these honours
meekly and lovingly : and if God shall see good
to invest them with any other authority ; we
know that they will exercise it in righteousness,
truth and goodness ; and that their fellow-Chris
tians will cordially submit themselves in the fear
of God. We ieel, therefore, no concern on the
subject. But we are fully convinced, that so long
as their present ambition of dorainion prevails,
they never can be the subjects of the true Messiah.
Till this be humbled and mortified, they never
can receive the blessings of his kingdom. " The
" loftiness of man shall be bowed doAvn, and the
'* haughtiness of man shall be raade low ; and the
" Lord alone shall be exalted in that day." ^ As
far as this is their expectation from their Messiah,
they should enjoy it unmolested ; did I not believe,
yea certainly know, that they want a Messiah for
far other and more iraportant purposes,^ and are
dying in their sins, because they believe not that
Jesus is He.^
The statement in the rest of the passage might
in many things be shewn to be doubtful or
erroneous: but there seems nothing peculiarly
' Is.ii. 11.17. ' John viii. 34.

mi ANSWER TO CROOLL'S
reqriiring notice; nothing that affects the main
argument. P. 80. 1. 34. * The wilderness.— One question,'
&e. — The reason assigned for the law having been
given in a wilderness contains no argument, and
has not much plausibility. It is probable, how
ever, that the apostles at first thought, that the
Gentiles would share the blessings of Messiah's
reign by subraitting to the law of Moses, and, as
proselytes to Judaisra, erabracing also Christianity.
But they were afterAvards led to a different view
of the subject. The ceremonial law of Moses
never could combine With a religion Avhich was
to fill the whole earth.
P. 81.1.12. 'The Sabbath.'— (L. 25.) 'Every
* person knoWs,' &c.— -This pairing of the days,
and pairing of the nations, is so entirely AVithout
foundation in scripture, and so reraote from all
deduction of reasoning or analogy, that one can
hardly refrain from asking. Cab any man be
serious in maintaining such notions ? In the
pairing of the nations, we ought to have known
which Avere joined together : and it can hardly
help occurring to the reader, that, on the sup
position of any thing of the kind having indeed
taken place, it certainly was an introduction to
stated and habitual quarrelling and fighting : for
which pair have not repeatedly gone to war one
with the other ?
P. 82. 1. 8. ' The world corapared to a ship
' without a rudder.' — If Israel, as a nation, be the
rudder to this ship, as the rudder Avas made so
very long after the ship, and has had so very
little connexion, in any age, with the greatest

RESTORATION OF ISRAEL. 383
part of it ; no wonder that the ship has been
tossed about by storms. But it is wonderful that
men will amuse themselves and one another with
these fancies, on the brink of death, and of an
eternal state of happiness or raisery ; and upon
subjects intiraately connected with that awful
alternative. P. 82. 1. 22. ' This compass/ &c.-^That Israel
should be the foundation of the law Of Moses, and
that laAv the compass of a ship, and that ship the
world; and that law of Moses, the ritual part
especially, never knoAvn to one part out of a
hundred, or a thousand, ofthe world ; these are very
wonderful things : but they do not at all affect
the question, whether Jesus be the promised
Messiah or not.
P. 83. 1. 2. ' Corae then,' &c.---God gave Israel
his sabbaths, but they greatly polluted them. ^
This seems the short history of this ' blessed pair.'
— The question about the sabbath, as fat as
Christianity is concerned, Avill ere long be con
sidered : and I by no means deny, that the sab
bath, as given to Israel, was an honourable and
important distinction and advantage ; but merely
to state, that they have little reason to glory ih
what has been so grievously neglected and per
verted. P. 83. I. 29. ' Millenniura and properly,' See
the word millennium is not found in scripture ; it
siraply means a thousand years. It is generaUy
agreed that these thousand years, of which no
intimation is given in the Old Testament, or in
' Ezek, xs, 12, 20, 21.

384 ANSWER TO CROOLL'S
the New, except in the Revelation of St. John,
wiU be passed under the especial rule of the Mes
siah, as the acknoAvledged, and willingly obeyed.
King over all the earth : but that they comprise
the whole term of his reign is npt only not said,
but it is directly contrary to many scriptures ;
especially that of Isaiah ; " Of the increase of his
" governraent and peace there shall be no end : " ^
and that of Daniel, concerning " the stone cut
" out of the raountain without hands," which
" becarae a great mountain, and filled the whole
" earth." 2
P. 83. 1. 31. ' The opinion of the Gentiles con-
' cerning the sabbath.' The views of Christians
concerning the law of Moses have been suffi
ciently explained. Some things further concerning
the abolition of the ritual law, as predicted in the
Old Testament, will come under consideration,
when the priesthood of the Messiah (a subject
wholly omitted by Mr. C.) wUl Call for our at
tention. We certainly consider the dedication of a por
tion of our time, even of one day in seven, as a
part of the moral law. It was appointed, as it
appears evident to me at least, frora the creation ;
and was raerely incorporated into the law of
Moses, being of previous and universal obligation.
But perhaps it is not so easUy ascertained, as at
' first glance it raay appear to be, Avhich of the
seven days that constitute our weeks answers to
the seventh day at the creation. A voyage round
the Avorld, whether it be entered upon in a wes-.
' Is. ix. 7. ? Dan. ii. 34, 35, 44, 45,

RESTORATION OF ISRAEL. 385
terly, or an easterly direction, ahvays gains or
loses one day in the computation. Tavo naAagators
setting sail on the same day, one taking his course
to the East Indies, and returning by South Ame
rica ; and the other going by South America, and
returning by the Cape of Good Hope; would vary
two days in their computation of time : as orie would
proceed according to the daily covirse of the sun,
and lose one whole day ; and the other against the
course of the sun, and would have one day over.
Now which would be the seventh day ofthe week,
to these two. navigators ? If the sabbath were
only obligatory on the inhabitants of one small
country, as Canaan, the difficulty would not be
found : but, if extended to all nations, the sabbath
would not consist of precisely the sarae individual
hours, in any of the countries, either to the east
or to the west. — But, however that raay be, it
appears to raany Christians, provided one day in
seven be thus consecrated to the worship and
service of God, to the exclusion of all worldly
eraployraents, however lawful, if neither neces
sary, nor connected with piety and charity, that
the moral obligation is satisfied. Not that we are
to choose the day for ourselves: but that the
determining which of the days, by our great
Lawgiver, is a matter of positive appointment,
and not oi moral or immutable obligation. Frora
the creation to the giving of the law, the seventh
day was appointed, in commemoration of the
creation being completed, " pronounced very
" good," and rested in by the great Creator. And,
though the intervention ofthe fall greatly altered
the state of this lower creation, and of man espe-
VOL. IX. 2 c

386 ANSWER TO CROOLL'S
ciaUy, the original appointment continued. It
appears to me also, (though this is not undisputed,)
that the Mosaic sabbath was instituted on the
same day of the seven : but the redemption from
Egyptian bondage was added, as one great benefit
to be corameraorated by Israel on the sabbath ;
and this redemption we consider as typical of
spiritual rederaption by Jesus Ctirist. We, how
ever, are satisfied, that " the Lord even of the
" sabbath day," Jesus Christ the Son of God, has,
by his authority, changed the instituted part of
the command, and has appointed the first day of
the seven, instead of the last, in commemoration
of his resurrection : because that event, as coro.-
pleting his work of redemption, was of far greater
importance, and an infinitely greater benefit to
fallen man, than creation Avithout redemption
would have been. Our observation of the first
day, as the Christian sabbath, is not ' derived
' from what Paul said ; ' ^ but frora the general
language of the New Testaraent, and the general
practice of the primitive Christians, in the apostles'
days. It is by the apostle John called " the
" Lord's day : " ^ rf KupicMf ^it-^a., as St. Paul calls
the eucharist, Kvpia-Mv Mmvov.^ The same authority
which, as Ave suppose, abolished the other festivals
of the ceremonial law, changed the ceremonial
part of this law. " The first day of the Aveek " is,
subsequently to our Lord's resurrection, distin
guished frora other days ; * and sabbaths are put
araong those ritual observances Avhich are no
• 1 Cor. xvi. 2. = Rev. i. 10. '1 Cor. xi. 20.
* John XX. 19, 26. Acts xx. 7. 1 Coi-. xvi. 2.

RESTORATION OF ISRAEL. 387
longer in force. ' With this the constant practice
of the Christian church accords : and every aifgu-
ment, which proves Christianity to be frora God,
establishes this change in the day of sacred rest.
" This is the day which the Lord hath made ; we
" Avill rejoice and be glad in it:" for " the Stone,
" which the builders refused," on this day arose,
that he might " become the head-stone of the
" corner." ^ If indeed God said to the apostles on
the mount, as we believe, " This is ray beloved
" Son, in whom I am well pleased ; hear ye
" him : " and if he, as it is manifest, raade known
his Avill to the apostles concerning this change of
the day ; then the sarae authority, which appointeb -
the seventh day, for Avise and holy reasons sub
stituted the first in its place. But it pleased God
that this change, as sorae others, should be gra-
duaUy introduced, rather by apostolical exaraple,
than by direct injunction ; that no needless
stumbling block might be throAvn in the way of
the Jews.
P. 84. 1. 26. ' Type; &c.— It is no where in
scripture said, that ' the sabbath is a type of the
' raillenniura : ' but, if it were, this would confirra
the view which we have of it, naraely, that in some
respects it was a part of instituted worship. The
apostle shews that he considered it as a figure or
anticipation of heavenly happiness, Avhen he says,
" There remaineth therefore a rest,'' {(xaS'Sarm-^os,
the keeping of a sabbath,) " for the people of
" God."
* Col. ii. 16. ' Ps. cxviii. 22—24. Acts iv. 10, 11.
2 C 2

388 , : ANSWER TO CROOLL'S
P. 84. 1. 31. ' Tliey have no right to keep holy,'
&C.— -To have no right to obey the coraraand of
God, seems an uncoramon idea or expression. —
The rest of the paragraph does not require any
particular answer. Christians consider the fes
tivals, as well as other parts of the ceremonial
law, as abolished ; and they judge that the moral
part of the fourth commandraent is obeyed, by
observing the Lord's day, if it be indeed kept as
the Lord's day should be.
P. 85. 1. 10. ' The day of atoneraent.'— P. 86.
1. 6. 'A little sanctuary.' — It is rather difficult
to conceive how many synagogues, widely dis-
perscfl through distant countries, could be " a little
" sanctuary." I have no doubt that believing
and hurable Israelites of old worshipped God by
prayer and praise, with acceptance at the syna
gogues, wherever dispersed : but this was always
Avith a reference to the tabernacle and teraple,
where alone sacrifices, atoning sacrifices, were
appointed to be offered. The name and perfec
tions of God, ^ his grace, and providence, and
preraises, trusted in by a few prudent, pious Jews,
was to them as " a little sanctuary ; " when they
could not go up to the teraple. Their worship
was accepted, whei-ever presented, through the
ministrations of the priests, and the atoning sacri
fices offered " in the place which. God had chosen
" to place his name there." ^ But since the
domiiig of the Messiah, and the rejection of him
by the Jews, we Christians must think that the
' Ps, XX, 1, Prov. xviii. 10. . = Is. viii. 13 — 15.

RESTORATION OF ISRAEL. 389
efficacy of the typical sacrifices has ceased, and
that no worship is acceptable frora those who
reject the substance of all those types.
P. 86. 1. 10. ' Sacrifices.' — We acknowledge
that a broken spirit, and sorae other things, are
" spiritual sacrifices," of far higher value than
any sacrifices of animals burnt on altars, except
when these were offered with reference to the
great antitype and his atonement : but we consider
these spiritual sacrifices as required by the moral
law, or as connected with the " gospel of our
" salvation." Indeed, to speak of synagogues,
and the sacrifices of praise and thanksgiving, in
answer to the arguraent that there exists no
teraple; Or any such sacrifices as the ceremo
nial law prescribed; is merely to evade the
conclusion manifestly deducible from the unde
niable fact. We siraply inquire, Are these the
sacrifices appointed by Moses to be offered on the
day of atonement ? Are they offered in obedience
to the ceremonial law? The answer is, ' In our
' dispersions we cannot offer these ; and we do
what we can.' Be it so : but is not this the very
thing that we maintain ; that God, in proof that
the ritual law is abolished, has rendered the
observance of it, in its raost essential require-
raents, irapracticable even to those who would
observe it ? We allow that the moral law reraains
in fuU force : but that the Htual law of Moses,
having answered its purpose, is abolished, and in
fact cannot be observed. Now to shew that sacri
fices required by the moral law, or certainly not
appointed in the ritual law, may still be offered

390 ANSWER TO CROOLL'S
by the JewSj even in their dispersions, confirms
instead of answering, our arguraent.
P. 86. 1. 16. ' Now when,' &c.— It is no part of
our present concern, to inquire into the nature of
the services, said to be performed by the Jews in
the synagogue on the day of atonement : this at
least is certain, that they do not, and cannot,
perfoi"m the sacrifices and ceremonies, instituted
in the sixteenth chapter of Leviticus. The temple,
the holy of holies, the high priest ; his own sin-
offering, the sin-offering for the people ; the two
goats, and the entrance of the high priest into
the holiest, with the blood of the sacrifices, and
the burning of incense ; these, and other things,
essential to the observance of that day, as a part
of the ritual law of Moses, and typical of good
things to corae, have been wholly disused for
above seventeen hundred years.
Several parts of the ritual law raay be perforraed
by the Jews in their dispersions, and sorae are
attended to : but who can read the books of Moses,
especially Leviticus, without a deep conviction,
that the priesthood of Aaron's faraily, the altar,
the sacrifices of innocent and clean animals, with
the shedding and sprinkling of blood, and the
burning of incense ; as connected with the taber-
riacle, the holy of holies, the ark, and the mercy-
seat ; are the most appropriate and central parts
of the ritual law ? In fact all the rest had such
an intimate connexion with these, that, take aAvay
the sanctuary, the priesthood, and the sacrifices ;
and the Avhole must appear as broken and scat
tered fragments of a fabric, once grand, but now

RES-TORATION OF ISRAEL, ,^91
irrecoverably destroyed and shattered to pieces,
" Almost all things Avere by the law purged with
" blood, and without shedding of blood, there was
" no remission." Frora the entrance of sin, till
the death of Christ, this principle pervaded every
dispensation : but a short time after that, event,
this was entirely superseded. Christians offer no
sacrifices with shedding of blood ; and for seven
teen hundred years Jews have offered none. This
extraordinary change, this sudden cessation of the
whole system of blood-shedding, which had con
tinued from the fall of Adam, as connected with
acceptable worship of the true God, must surely
require some explanation ; and that, however it
took place, whether by express divine appoint
ment, as Christians suppose, or bythe dispensations
of providence, as the Jews must allow: for chance
and fortune are out of the question ; in one way
or other, " it is the Lord's doing, and it is mar-
" vellous in our eyes."
And here, I shall introduce a few remarks on a
subject, wholly omitted by Mr. C. namely, the
PRIESTHOOD of the proraiscd Messiah. He indeed
admits, that priests, as well as kings and prophets,
Avere anointed under the law : (p. 15 :) and, if so,
they were typically Messiahs ; but he Waves all
, , further notice of this part of prophecy. Had we
no -other evidence of Messiah's priesthood than
that to be derived from types, analogy, and inti
mation of a sacrifice for sin to be offered by the
Messiah; the proof raight perhaps be rejected as
inconclusive. But it is raost explicitly predicted
' of the Messiah, and in a Psalra, which Mr. C. does
not deny to belong to him: "The Lord hath

392 ANSWER TO CROOLL'S
" sworn and will not repent. Thou art a priest for
" ever, after the order of Melchisedek." " It is
also foretold by Zechariah, " Behold the Man,
" whose name is the Branch : and he shaU groAV
" up out of his place ; and he shall build the
" temple of the Lord. Even he shall build the
" temple of the Lord ; and he shall bear the
" glory ; and he shall sit and rule upon his
" throne ; and he shall be a Priest upon his
" throne ; and the counsel of peace shall be be-
" tween them both." 2 It is in vain to atterapt
explaining this either of Zerubbabel or of Joshua.
Zerubbabel, even if his authority might be con
sidered as that of " a king upon his throne,"
(which was far from the case,) was not, and could
not be A PRIEST. Joshua, the priest, did not sit
and " rule on his throne : " but the two persons,
exercising separately the ruling and the sacer
dotal office, formed a type and shadow of " the
" Branch," 3 in whora the two characters of King
and Priest would be corabined; and, frora this
union, " the counsel of peace " and reconciliation
between God and man would be accoraplished.
The Messiah was, as all acknowledge, to be the
descendent of Judah, and of king David ; and these
prophecies therefore, of his being a Priest, are in
fact express predictions ofthe abolition ofthe whole
Mosaic cereraonial : according to which, no one,
except of the tribe of Levi, and the faraily of Aaron,
might on any account act as priests. Whatever
objections Jews may have to the authority of St.
Paul, it behoves thera to inquire whether his argu-
' Ps. ex. 4. " Zech. vi. 12, 13. ' Is. xi. 1,2.

RESTORATION OF ISRAEL. 393
ments can be answered on this subject. " If there-
" fore perfection were by the Levitical priesthood ;
" (for under it the people received the law ;) what
" further need was there that another Priest should
" arise after the order of Melchisedek, and not be
" called after the order of Aaron ? For, the
" priesthood being changed, there is raade of ne-
" cessity a change also of the law : for he, of whora
" these things are spoken, pertaineth to another
" tribe, of which no raan gave attendance at the
" altar.i" How could the ritual law of MOses
continue in force, under a priest of the tribe of
Judah, ofthe faraily of David, and " after the order
"of Melchisedek?" The Messiah's priesthood^
as being " after the order of Melchisedek," a King
and a priest at the same time, a priesthood in which,
like Melchisedek^ he had no predecessor and would
have no successor ; that of one "who abideth a
" priest continuaUy," and for ever ; of one whose
priesthood was confirmed by an oath, the irrevoca
ble oath of Jehovah : ^ .all these things, and several
other circumstances might be enlarged on : but it
suffices for our purpose, that the Messiah was pre
dicted as " a Pripst for ever," as well as a King,
though he was not to arise from the family or tribe,
to which by the law of Moses the priesthood
was absolutely restricted.
It is remarkable that Melchisedek, after the brief
and indeed obscure account of him by Moses,^ is
never once mentioned in the Old Testament, ex
cept in this remarkable prophecy of the Messiah :
nor in the New, except in this arguraent of the
' Heb. vii. = Gen. xiv. 18—20.

394 ANSWER TO CROOLL'S
apostle to the HebrcAvs, concerning the ritual law ;
and as shewing that it Avas especially a type ofthe
blessings of the Messiah's atonement and inter
cession. The whole seems to have been arranged
by the Holy Spirit, for this one express purpose.
If then, the apostle's argument, (to say nothing
of his inspiration,) be unanswerable ; (which I
venture to say it is ;) and if the shedding and
sprinkling of blood, with the burning of incense,
under the law, Avere shadows of the all-atoning
sacrifice of Christ, and his all-prevailing interces
sion : if He was indeed " the Larab slain from the
" foundation of the Avorld ; " so that the shedding
of blood, even before the law, Avas needful to re
mission and acceptance : it is sufficiently clear,
why, after his atoneraent had been raade, and his
intercession, as our High Priest in heaven, openly
revealed, the shedding and sprinkling of blood,
and the burning of incense, with the whole insti
tution of the Levitical sanctuary and priesthood,
should at once terrainate.. The thing signified
was corae ; the sign was no longer needful. — This
makes the Avhole satisfactory on Christian princi
ples ; but the cessation of bloody sacrifices, now
for above 1700 years after they had been continued
through 4000 years preceding, can never be
explained on the principles of the Jews. — The
subject, however, will again come under consider
ation, when the scriptures relating to the sufferings,
death, resurrection, intercession, and glory Of the
promised Messiah, (a subject wholly omitted by
Mr. C.,) shall be brought forward, and distinctly
examined.

RESTORATION OF ISRAEL. 395
P. 86. 1. 30. ' Seventy nations.' — The seventy
nations, and the age of Abraham at the building
of Babel, have occupied enough of our attention :
the whole is destitute of foundation, and indeed
inconsistent with the scripture.
P. 86. 1. 34. ' The Lord made a covenant with
' Abraham. — Abraham was seventy years old.' —
Moses expressly records that " Abram was seventy
" and five years old when he departed out of
" Haran." ^ Sorae time occurred after this before
God entered into covenant with him ; ^ and he
Avas "ninety-nine years of age," when circumcision,
the outward seal of the covenant, was instituted.^
These scriptural dates are quite sufficient to sweep
away the=cobweb of the seventy nations, seventy
years, seventy descendents, seventy angels, &c.
It is wonderful that a Jew, writing on such an
argument, and building so very much on these
numbers, should not have previously examined
the dates of his Hebrew Bible I
P. 87.1. 25. ' Every nation,' &c. — Daniel's Avords
shew no more than that the angel who spake to
him was, on that particular occasion, commissioned
to aid the kings of Persia. How absurd it is to
suppose, that God so left the nations of the earth
to guardian angels, that these angels, aiding Persia,
or Greece, should fight, by God's approbation,
against each other ! or that he should commission
one angel to help this nation, and another to help
that nation, in direct opposition to one another !
just like the gods and goddesses in Homer's Iliad,
or Virgil's ^Eneid !
' Gen. xii. 4. ^ Gen; xv. " Gen. xvii. 1. 24, .

396 ANSWER TO CROOLL'S
P. 81. 1. 1. ' From the destruction of the first
' temple,' &c. — It has been shewn, that above six
hundred and fifty years intervened between the
destruction of the first temple and that of the
second : but, apart from the chronological compu
tation, the language of the angel, " from the
" going forth of the commandraent to restore and
" to build Jerusalera," cannot possibly allow us to
date the seventy weeks frora the desolation of the
first teraple.
P. 88. 1. 17. ' Account. — ^Frora the covenant' —
1. 20. ' Frora the desolation,' &c. — I shall not stay
to inquire hoAV far this coraputation agrees with
one before given, (p. 67.) Neither of them pro
ceeds on any fixed principles of chronology which
can stand the test of exaraination ; and enough
has been said to shew that the seventy jubilees
have no foundation in scripture;
P. 88. 1. 31. ' By this calculation,' .&c.— Mr.
C.'s conjectures, in this passage, coincide with
those of sorae Christian expositors of prophecy :
but how far recent events operate to deduct frora
the vast importance giA'^en, by these calculations
or conjectures, to the French revolution, or to
subvert the whole system, I do not determine.
He who lives at the end ofthe thirty-six years, here
rhentioned, will know whether the passage printed
in capitals has then been verified. A forraer caL
culation left 137 years yet to pass, before these
expected events : (p. 67.) but ' the end of the
' things ' seeras to have been ' shortened,' to make
it concur with the French revolution : and, should
the Bourbons be again established on the throne
of France, as it is probable that they will, the end

RESTORATION OF ISRAEL. 397
may perhaps be again lengthened. I do not, how
ever, at all profess to prophesy from prophecy.
Our posterity will be raore corapetent judges than
we are.
P. 89. 1. 6. ' Israel is separated for ever frora
' all nations,' &c. — There is an important meaning
in which this position is grounded on scripture :
Israel will never be finally or totaUy raixed with
the other nations of the earth; but wiU be
gathered frora their present dispersions, to reside,
as a separate nation, in their own land. But Mr.
C. is neither consistent with scripture, nor Avith
himseff, when he avers, ' that aU the . gentiles
"- wiU not worship the true God even until the
' last day.'
P. 89. 1. 24. ' Moses foretold,' &c. P. 90. I. 2.
' But what,' &c. ? — ^The Avriter of the thirty-fourth
chapter of Deuteronomy, whether Joshua, or
Samuel, or some other prophet, previous to the
captivity, or Ezra, raerely stated the fact i that, at
the tirae when he wrote, there had not arisen a
prophet in Israel like unto Moses, &c. ^ but he by
no raeans asserted that there would never be
another prophet equal to Moses. This indeed
would be directly to contradict the words of
Moses himself. Christians maintain, that the
Messiah (not the ' Messiah of the gentiles,' as dis
tinguished from some other Messiah,) was pre
dicted, as " a prophet like unto Moses ;" and that
he was far superior to Moses. And, if the Messiah
were indeed to be a prophet, (as the name im
ported, p. 16.) one would suppose that even Jews
' Deut. xxxiwt^lO — 12.

398 ANSWER TO CROOLL'S
themselves would allow him to be a prophet at
least equal to Moses.
P. 90. 1. 6. ' The text says, I wiU put my words
' in his mouth,' &c. — God says to Moses, " Thou
" shalt speak to him," (Aaron,) '"and put words
" in his mouth," ^ Does this text prove that
Moses and Aaron did not " speak face to face"
with each other ?
P. 90. 1. 8. ' Again, what honour,' &c. — It
seems of little use to dispute, whether the prophet
or the high priest in Israel were the more honour
able character ; especially, as Israel, during so
raany ages, has had neither the one nor the other.'
The reader, may, however, be reminded, that
God instructed even " the child Samuel," as a
prophet, to warn and rebuke fell the high priest ; ^
that Josiah sent " Hilkiah, the high priest to the
" prophetess Huldah, to inquire of God by her." ^
" And by a prophet the Lord. brought Israel out of
" Egypt, and by a prophet Avas he preserved." *
Moses Avas a prophet, and a priest, and ^' a king
" in Jeshurun." As a priest he anointed and con
secrated Aaron and his sons. In this union of the
three offices respecting which anointing was pre
scribed ; and in his being a mediator between
God and Israel, and mediator of the Sinai cove
nant ; Moses was especially a type of the Messiah.
Various other particulars raight be mentioned, in
which a most remarkable coincidence betAveen
Moses and Jesus Christ appears : perhaps indeed
there are more points of similarity, than between
' Ex.iv. 15. M Sam. iii.
' 2 Kings xxii. 8 - 14. 2 Chron. xxxiv, 9—22, ¦¦ Hpsea xii, 13.

RESTORATION OF ISRAEL. 399
any other tAvo persons who ever lived on earth.
The above, however, seems the great outline of
the prediction delivered . by Moses, concerning
" a prophet like unto him." — But, even to the close
of the Old Testaraent canon, " no prophet had
" arisen," in these respects, at all like unto Moses ;
nor has there arisen any since, except Jesus Christ.
Neither does it appear, according to Mr. C, that
there ever will : for he passes over the priesthood
of the Messiah, and speaks not very clearly of his
prophetical character. Some notice will ere long
be taken of his interpretation of the prophecy : but
the application made of the prophecy by the
apostle Peter, and by Stephen the first martyr of
Jesus ; ^ compared with the state of the Jewish
nation, ever since they crucified the Lord Jesus,
and finally refused to hearken to him ; giA'es im
raense weight to our interpretation ofthe passage.
We maintain, then, that Moses predicted the
Messiah, " the light of the gentiles, and the glory
" of his people Israel," as a " prophet like unto
"himseff;" a Lawgiver and King, a Priest and a
Prophet, a Mediator of a coA'cnant between God
and his people ; and as introducing a new dispen
sation to the worshippers of the true God, which
Moses also had done.
Every text in the Old Testaraent, which speaks
of the Messiah as " sending forth his laAv,", as
"teaching the people," as "the light of the
" people," and of the gentUes," shews that he
" would be a prophet and the Sun of Righteous-

' Acts iii 22, 23, vii. 37>. = Is. xlii. 1—4. 6. 7. xlix. 6.
Iv. 3, 4. lix. 20, 21. Ixi, 1—3, Mal, iv. 2.

400 ANSWER TO CROOLL'S
P. 90. 1. 19 ' When the Messiah shaU come, he
' will have,' &c.— Some events in providence will
doubtless occur during the reign of the Messiah,
even according to the notion of the Jews; and
these events may be predicted a long time before
they take place.— But the word prophet does not
necessarily mean one who foretels future events :
but one who, by immediate revelation, makes
knoAm the will of God to man.^-In every sense
however we consider the Messiah, not only as a
prophet, but as, in sorae respects, the only pro
phet : and all other prophets as speaking to raen
the revelation which Immanuel hath received
from the Father.
P. 90. I. 25. ' Prophecies of Jesus.' P. 91. I. 5.
'- We shall go backward,' &c. — There is not the
sUghtest shadow of proof that DaAad wrote the
hundred and thirty-seventh Psalm : and indeed
the supposition is extreraely unreasonable. It is
far more likely that Ezekiel did. That the first verse
of this Psalm, in Avhich no raention is raade ofthe
desolations ofthe temple, should be assumed to be a
prediction of the destruction ofthe first temple by
the Chaldeans; and the scA'enth, concerning the
subversion, not ofthe temple, but of Jerusalem, and
the exultations of Edora over it, should be a pre
diction of the destruction of the second teraple ;
shews a talent at expounding scripture, which sets
criticism at defiance. A plain fact, that Zion was
desolated, and that Edom exulted, and a prediction
of Babylon's destruction, form the substance of the
Psalm. When this prediction should be fulfilled,
the Psalmist called on the Lord to reraeraber
Edora. — Whether events yet future were not also
thus preintimated, I do not here determine.

RESTORATION OF ISRAEL. 401
It is not requisite, however, to dwell On these
things : no judicious Christian wiU deny, that our
Lord's predictions, in raany respects, coincided
with those of the ancient prophets, (p. 90, 91 .) But
the claira of Jesus to be a prophet, as predicting
future events, and not as raerely ' quoting pre-
' dictions previously delivered by the ancient
' prophets,' is sufficiently supported, in the judg
raent of all reasonable and impartial raen, by the
following considerations. — He foretold the total
destruction of the temple, so " that one stone
" should not be left upon another ; " and the de
solation of Jerusalem, as certainly to take place
within the term of the existing generation ; sub
joining a variety of preceding circumstances, no
Avhere in the Old Testament connected with those
events, or but obscurely hinted. There Avas not,
when he delivered this prediction, the least pro
bability, that such entire desolations should so
speedily occur : and not a single Jew, except the
disciples of Jesus, could endure the thought of
such desolations, without indignation and abhor
rence. ^ He also added, " They" (the Jcavs)
" shall be led away captive into all nations ; and
" Jerusalera shall be trodden down of the gentUes,
" until the time of the gentiles be fulfilled." ^
This has now been accoraplishing for above 1700
years. Daniel, and Zechariah had indeed foretold
the desolations of the temple and of Jerusalem,
subsequent to the captivity ; and Moses and the
prophets had, in general terras, foretold a long-
continued dispersion of Israel, for their sins,
,' Acts vi. 13, 14. = Luke xxi. 24.
VOL. IX. 2D

402 ANSWER TO CROOLL'S
among the nations of the earth : but the abject
subjection of the holy city to the heathen, is not
mentioned by the prophets, or even hinted at,
except in an obscure and distant manner. Espe
cially, the long series of ages, during which
" Jerusalem should be trodden under foot of the
" gentiles," is no where intiraated : and this event
was so unprecedented and so unexpected, that the
prediction of it was equivalent to a prophecy
wholly original. Not a Jew on earth, (without
excepting even the disciples,) with the Old Tes
taraent in his hand, had the least expectation of
such a catastrophe : and there has not been any
period, since the dispersion of the nation, in which
the Jews have not expected their restoration long
before the present era. The predictions of the
subversion of the ecclesiastical and political estate
of the Jews, with the desolations of the teraple
and city, aud iraraense slaughter of the people,
and entire dispersion of the rest, were predicted,
as to be accomplished during that generation ;
and the fulfilment was notorious to all the world.
The other parts have been fulfilling through every
age to this day : ahd neither Jew nor Christian
knows exactly when the termination of the dis
persion, and the rescuing of Jerusalera frora the
gentiles, shall take place.
P. 93. 1. 17. ' Oral law.'— We here corae to the
stronghold of Judaisra, as opposed to Christianity.
It Avas so in our Lord's time ; ^ and it became so
more and more in subsequent ages. The spe
cimen, which Jesus gave of the nature and ten-
' Matt. XV. 3—9. Mark vii. 8—12.

RESTORATION OF ISRAEL. 403
deney of this oral law, or " the traditions of the
" elders," as requiring a raan to break the clearest
and most express comraand of God, written in
the law of Moses, rather than fail of compliance
with the traditions of the elders, is only one in
stance out of many, which might be adduced of
the same kind. ' A raan may be so bound by
' them,' (the traditions,) ' that he cannot, without
' great sin, do what God has in his law com-
' manded to be done: So that if he raade a vow,
' which laid him under the obligation to violate
' God's law, that he might observe it ; his vow
' must stand, and the law be abrogated.' {Jewish
Canon in Pocock.) In like manner, the Papists,
having established it as a principle, that ' the tra-
' ditions of the church ' are of equal authority
with the written word, or even superior to it ;
are inaccessible (while they adhere to this prin
ciple,) to aU arguments from the scriptures.
' The Jews tell us, that at the same time, when
' God gave unto Moses the Amtten law in Mount
' Sinai, he gave unto hira also the interpretation
' of it ; commanding him to commit the forraer
' to writing, but to deliver the other only by word
' of raOuth, to be transraitted doAvn from genera-
' tion to generation by tradition only : frora hence
' the former is caUed the written, and the other
' the oral law.' — ' But all this is mere fiction,
' spun out of the fertile invention of the Talraiid-
' ists, Avithout the least foundation in scripture,
' or in any authentic history.' — ' The truth of the
' matter is this. After the death of Simeon the
' Just, there arose a sect, called the Tamiaim, or
' the Mishnical do(itors, that raade it their'business
2 D 2

404 ANSWER TO CROOLL'S
' to study and descant upon those traditions,
' Avhich had been received and aUowed by Ezra,
' and the men of the great synagogue, ^ and to
' draw inferences and consequences from them ;
' all which they engrafted into the body of these
' ancient traditions, as if they had been as authentic
' as the other : which exaraple being followed by
' those who afterwards succeeded them in this
' profession, they continually added their imagi-
' nations to what they had received frora those
' that Avent before them ; whereby these traditions
' becoming, as a snowball, the further they rolled
' down, from one generation to another, the more
' they gathered, and the greater the bulk of them
' grew. — Thus it went on to the middle of the
' second century after Christ ; by which time
' they found it necessary to pilt all these traditions
' into writing. For they. Avere grown to so great
' a number, and enlarged to so huge a heap, as to
' exceed the possibility of being any longer pre-
' served by the meraory of men. — Rabbi Judah,
' the son of Simeon, president of the Sanhedrim,
' methodically digested all that had hitherto been
' delivered to thera of their law and religion, by
' the tradition of their ancestors. This is the book
' caUed the Mishnah.'—' This with the comments
' on it, make up both their Talmuds, that is, the
' Jerusalem Talmud and the Babylonish Talmud :
the forraer ,s published in one large folio :-
the last edition ofthe latter ?« ,-r, f„ i cr -
/- r» V, o • 7 \ i«iccer is m twelve fohos.
{Dean Prideaux)
"¦ What the learned and laborious venter Jipro a ¦ "*
stands on no scriptural ground; and it grants 1^^!? '' '^''f '
to be conceded in the argument. '^ ^'^^^ °"&1^'

RESTORATION OF ISRAEL. 405
The readet- may find in Prideaux's Connexion,
Part I. Book 5. much more information on this
subject : but these extracts must suffice for our
present purpose.
An excellent friend of raine ^ used to say, that
' a story is at first like a bit of wire ; but one
' polishes it, another heads it, and another points
' it, and so it becomes a pin.' Every one who
considers how circumstantial alterations, in re
porting any fact, take place, as it passes frora one
person to another, even without any intentional
misrepresentation, raust be aware, that oral tra
dition, except in a few simple principles, maxims,
and rules, must, without a greater arid more con
stant miracle than any recorded in scripture, be a
most vague and uncertain mode of transmission :
especiaUy when interpretations, additions, excep
tions, and limitations of six hundred and thirteen
precepts are in this manner to be transmitted
from one to another, during the course of three
thousand years ! But I forget : the snowball
grew at length too large : it became necessary to
write the oral law ; and thirteen folios are filled
with it, and with the comments on it !
If a raan should publish the Bible in English,
with all the discordant expositions which have
ever been given of it ; it Avould not be a more
heterogeneous mass, than this written and ex
pounded oral law ; arid it would not contain haff,
if the tenth part, of the grossly offensive and per-^
nicious things comprised in it.
Our Lord, who taught his disciples to observe
' Rev. John Newton, Rector of St. Mary, Woolnoth.

406 ANSWER TO CROOLL'S
the ceremonies of the Mosaic law, and to obey
the scribes as " sitting in Moses's seat," and
teaching his doctrine ; most decidedly protested
against " the traditions of the elders," and taught
his disciples and the people to do the same. Nor
is there any prospect, of succeeding in our at
tempts to bring the Jews to embrace Christianity;
so long as we, either timidly, or by a mistaken
policy, allow them to retire uninolested behind
these entrenchments. These strongholds must
fall ; or they must be drawn forth frora them to
the fair ground of " the law and the testimony,"
the written word of God ; before our arguments,
in other respects, will receive any adequate atten
tion frora thera.
P. 93. 1. 18. ' Moses received,' &c.— If Moses
received the oral law, how is it that he gives no
intimation of it, either in connexion with other
laws, or in his addresses to the people, his charges
to Joshua, his prophetic song, or his blessings on
the tribes of Israel ? How is it that he gives such
plain commands of quite a contrary nature ? i How
is it that the written law was to be set before the
people, every seventh year, at the feast of taber
nacles, 2 but not a hint of any other law ? Not a
hint from Joshua, the next in order, (1. 22,)
but the contrary; 3 or from any of the twelve
judges, (I. 23,) the next successors mentioned?
Some quotations they made from the written
laAV, but no allusion to the oral law. Many of the
persons mentioned in this transmission of the
' Deut. iv. 2. xii. 32. ' Deut, xxxi, 9—13.
' Josh. i. 8, xxiii, 6.

RESTORATION OF ISRAEL. 407
oral law have left us nothing on record ; (1. 24 — 28 ;)
none of thera any thing favourable to it. Isaiah's
appeal is " to the law and to the testiraony." *
Hosea says, in the name of God, " I have written
" unto him the great things of my law ; " ^. but
not a word about any oral law. This must be
wholly unaccountable, if any such oral law ex
isted. But, in fact, this oral law was not invented
till after the close of the Old Testament canon :
and it is never mentioned in any writings prior to
the New Testament, as far as I have any oppor
tunity of learning. Either Josiah had never
heard of it, or it was something widely different
from the written law ; else his consternation at
finding arid reading the latter would not have
been so great. ^ Ezra and Nehemiah ordered
every thing according to the written law ; con
stantly referred to it, and read it to the people. *
Malachi calls on the people, saying, " Remeraber
" ye the law of Moses." ^ Had he been asked,
what law, would he not have said, that contained
in the Pentateuch ?
P. 94. 1. 10. ' Malachi was — ^the great seal,' &c.
I do not understand in What sense ' Malachi Avas
' the great seal of the Old Testaraent,' except as
his short prophecy is placed last araong the pro
phetical books of that sacred volume. Nor does
it appear, (however his prophecy, that God would
" send Elijah, the prophet, before the coming of
" the great and dreadful day of the. Lord," may
be interpreted,) what way it can prove ' that there
' Is. viii. 20. xxix. 1 1—13. = Hos. viii. 12.
' 2 Kings xxii. 9—1 3. ^ Ezra iX. 10— 14. Neh. viii.
ix. X. 28—39. xiii. 1—3. ^ Mal. iv. 4.

Si

408 ANSWER TO CROOLL'S
' should be no more a prophet in Israel, until the
' restoration of Israel.' Not a word is said on
that subject in the context ; and " the great and
" dreadful day of the Lord " evidently means " the
" day Avhich shall burn as an oven ; and all the
proud, yea, and all that do wickedly shall
be stubble: and the day that cometh shall
" burn thera up, saith the Lord of hosts, that it
" shall leave them neither root nor branch."
These are contrasted with the opposite character.
" But unto you that fear my name shall the Sun
" of righteousness arise, with healing in his
" wings," &c. Nothing is hinted about gentiles :
tAVO opposite characters among the Jews are most
clearly described, Avith reference to the preceding
chapter : ^ and the day spoken of is that of dreadful
destruction on the proud, wicked, and obstinate
Jews ; such as took place, at the desolation of
Jerusalem and the temple by the Roraans, and
not that of ' the restoration of Israel.' — But, even
if this were not so, the promise of one prophet
being sent does not necessarily imply that no
other would be sent.
P. 94. 1. 21. ' Each receiver was as God^ in his
' age, as Moses in his age.' — This is assuming a
very high ground indeed for the oral law ; and it
naturally occurs to inquire. Who is the receiver
in this present day ? for he raay perhaps prove a
rival to " the man of sin," described by St. Paul,
" who opposeth, and exalteth hiraself above all
" that is called God, and worshipped ; so that he
' Comp. Mal. iii. 1—6, 11—18. iv. 1—3. '
^ So it is in Mr. C^s book : but I doubt whether good is not
m.eaut.

RESTORATION OF ISRAEL. 409
"as God sitteth in the temple of God, shewing
" himself that he is God : " ^ especially as oral
tradition, not the written word of God, is the sole
support of the infallibility of each competitor. If,
however, it be answered, that none in this age
makes this high claim ; we further ask, ' Who
' was the last of these infallible and divine re-
' ceivers ? ' And how can we know, whether those
who have since handed down these oral traditions,
either by word of mouth, oi- in large books, have
infallibly communicated what they received frora
the last of those who ' was as God in his" age ? '
Till these things be clearly ascertained, Ave remain
in the sarae uncertainty, or hesitation as before ;
or rather we are the more convinced that so arro
gant a claim must be unfounded.
P. 94. I. 28. 'The seventy elders,' &c.— Mr. C.
before maintained that all Israel were prophets,
(p. 45,) but here only the seventy elders. —
(L. 30.) ' Only Moses,' &c.— Eldad and Medad,
a,t least, of these prophets, are mentioned. ^ — Will
learned and considerate Jews fully approve of this
statement: that ' each of these prophets was. as
' good in his day, as Moses was in his ? ' (p. 95. 1. 2.)
It may be proper to compare this passage, with
what has been before considered, when Mr. C.
was interpreting the words, " And there arose not
" a prophet since in Israel, like unto Moses, whom
" the Lord knew face to face : " ' Which is, ' says
he, ' that there never will be another prophet like
' unto Moses.' (p. 90.) Were the AVords adduced^
added by Joshua ? Then Joshua ' was as good
' 2 Thes. ii. 3, 4. ¦ Num. xi. 6, 27, ' D«ut. xxxiv, 10,

410 ANSWER TO CROOLL'S
' in his age as Moses was in his. ' The sarae
consequence raust foUoAV, whoever added the
clause contained in the last chapter of Deuter
onoray. — But indeed was it possible, that Moses
could be more than ' God in his own age ? ' If
not, then every prophet and every scribe, ac
cording to the account here given, raust have
been at least equal to Moses. And the further
distant from the death of Moses we reraove the
insertion of these AVords, the greater difficulty
must they involve : as not only one prophet, but
many prophets, in this sense, " like unto Moses,"
and equal to him, had been already raised up,
when they Avere written. — The plural number also
can never accord to the prediction of Moses, " of
" a prophet like unto him : " and God did not put
his words into the mouth of these receivers ; ^ but
they put it in the mouth, each of his successor,
from age to age, according to the stateraent here
given. It is, however, enough to ask, whether
each of them, like Moses, united in hiraself the
distinct offices of prophet, priest and king ? Whe
ther each of them was a lawgiver, and introduced
a new dispensation of religion, as Moses did ? And
Avhether each of them acted as mediator between
God and Israel, in establishing a covenant? It
was in no wise peculiar to Moses, or to the prophets
here mentioned, that ' what they desired of God,
' he granted them.' It is the privilege of all true
believers, as far as they ask according to the will
of God. — " DeUght thyself in the Lord, and he
" shall give thee the desir. of thy heart." ^ Even
' Deut. xviii. 18. " Ps. xxxvii. 4.

RESTORATION OF ISRAEL. 411
Moses, Avhen he earnestly desired and prayed that
he might pass over Jordan, was refused. ^ Samuel
prayed all night against the rejection of Saul, ^
but did not prevail. And, when Elijah impa
tiently prayed for death, God did not grant his
request. ^
P. 95. 1. 28. ' Galatians.^ — This whole passage
(p. 95 — 99) requires little answer. A law con
cerning any particular description of persons is
no law to those who are not of that particular
description. The commands to parents and chil
dren, tp husbands and wives, in the letter of them,
are not binding on those avIio do not stand in these
relations to others. " The woraan that hath an
" husband is bound by the law to her husband;
" but, if the husband be dead, she is loosed frora
" the law of her husband." ¦* The same is, in the
judgraent of the comraon' sense of all raankind,
the case of the scA'cral laws respecting the priests
and Levites, the Nazarites, the lepers, and others.
This having been noticed, all the strange speeches
put into the mouths of different persons intro
duced, as actors upon a stage, in these pages, raay
be left to the reader without any answer ; for how
can a raan break a law, or fall under the condera
nation of it, who never was in the situation ex
pressly specified in it ?
P. m. I. 29. to p. 101. 1. 9. 'Proof.— Paul,' &c.
The accusation brought against the apostle, in the
passage under consideration, like some others, is
supported by no evidence except that of the pas-
' Deut. iii. 23—26. = 1 Sam. xv. 1 1 .
' 1 Kings xix. 4. * Rom. vii. 2, 3.

412 ANSWER TO CROOLL'S
sage itself in Galatians, which it may be proper
briefly to consider : " Abraham believed God, and
" it was accounted to him for righteousness." ^
This occurred above four hundred years before
the giving the law. " Know ye, therefore," says
the apostle, " that they who are of faith, the same
" are the children of Abrahara. And the scripture,
" foreseeing that God would justify the heathen
" through faith, preached before the gospel unto
" Abrahara, saying, in thee shall all nations be
" blessed. So then they Avhich be of faith are
" blessed with believing Abraham." ^ What is there
in this, which either an ancient or a modern Jew
can disprove ? " But as many," says the apostle,
" as are of the works ofthe law, are under a curse ;
" for it is Avritten, Cursed is every one that con-
" tinueth not in all things which are written in
" the book of the law, to do them." ^ All the
curses, denounced in the remarkable chapter from
Avhich the quotation is made, are against Violations,
not of the ritual, but the moral laAv, Avhich the
apostle had principally in view : yet the letter of
the several precepts adduced could not possibly
in vol A'C in the annexed curse any one who was
not in the situation, or relation, which it described.
The verse, Avhich Mr. C. so severely condemns, is
taken from the close of the chapter, and it sums
up and seals the whole. It stands in our version,
" Cursed is he that confirmeth not all the Avords
" of this law, to do them." It may be literaUy
rendered, " Cursed is he, who shall not establish
¦ Gen, XV. 6. Gal. iii. 6. ' Gen. xii. 3. Gal. iii. 7—9.
' Deut, xsvii, 26. Gal. iii, 10,

RESTORATION OF ISRAEL. 413
" the words of this law, to do them : " that is, /m%
to obey th^m. Now suppose any raan, in the affairs
of this life, should hear it said, by the highest legal
authority, concerning any law or code of laws,
" Cursed is he who doth not establish the words
" of this law, to perforra thera ;" meaning by
cursed, the penalty denounced against the trans
gressor : would that man, because the word all
did not occur, ask the question. Which of the
words of this law ? And if he did Avould not the
obvious ansAver be. All the injunctions contained
in it ? Should he say, I am not a clergyman, I
cannot obey the law to register baptisms, burials,
and marriages ; raust I fall under the denounced
condemnation ? I am not an exciseman, I cannot
obey the law concerning excisemen; must I fall
under the condemnation ? If we did not think his
intellects so far deranged as to render him incapa
ble of attending to an answer, should we not say.
You have nothing to do with these laws ; nor can
have, unless you take on you the office to which
they refer. We should also perhaps add. There
are many other laws, under which you live, and
which are obligatory upon you; and several of
these denounce the punishraent of death against
transgressors : now, if you keep sorae of these
but not all; as, for instance, if you do not comrait
murder, but are guilty of forgery ; yOu will be ex
posed to this punishment. And, if you keep all
for many years, yet at last break only one of them,
in one instance, you will become liable to this
punishment. There are also many statutes which
. relate to you in your particular station or profes
sion ; and these require likewise your unreserved

414 ANSWER TO CROOLUS
and persevering obedience : so that, " if you keep
" the whole law, and offend in one point, you are
" guilty of all ; " and you must continue in all
" things written in the book ofthe law to do them,"
if you would escape conderanation. Would not
this be very plain to the coramon sense of the
most illiterate inquirer ? And, if the person ad
dressed had already broken some laAV and become
liable to punishment ; Avould it not be very intel
ligible, should you inform him that, if he should
be dealt with according to the law, he must suffer
the denounced punishment ; that the law could
not help him, but he must seek relief frora another
quarter ; even frora the cleraency of his prince, and
from a pardon granted by him ? This is precisely
the scope of the apostle's argument.
The law of God " is holy, just, and good ; "
it is " exceedingly broad ; " and it is " spiritual,"
taking cognizance of the heart and secret motives
of our conduct. " Thou shalt love the Lord
" thy God with aU thy heart,: " " Thou shalt love
" thy neighbour as thyself." These two great
commandments comprise, under their most exten
sive demand, obedience to numerous moral pre
cepts which spring from thera ; and even to every
ritual institution as long as it remains in force.
Now " he who doeth these things shall live in
" them ; but " the soul that sinneth shall die."
This is the tenour of the law : if any man hath
kept the whole perfectly, and continued in this
obedience to the end ; the " reward is reckoned to
" hira as of debt," not of grace. But, if he has
once failed in any one particular, in thought, word,
or deed, whether by omission or coraraission ; the

RESTORATION OF ISRAEL. 415
laAv condemns him and pronounces hira accursed ;
and grace alone, or mercy unmerited, and con
trary to his merits, can relieve him, rescue him
from the condemnation, or give him the reward.
Either he hath " continued in all things which are
" Avritten in the book of the law to do thera," or he
liath not. If he have failed only in one instance,
by violating one precept ; he has for ever forfeited
" the reward of righteousness," according to the
law, and incurred its awful curse ; and the mercy
of our King is his only resource. It will no more
avail hira to say that he has kept all the precepts
but one, than the same plea Avould in our courts
of justice avail a traitor : or to say, ' I have kept
that one also, except in a single instance ;' any
more, than for a criminal to say, ' I never com-^
raitted any other crime against the law, but for
gery, and that only in one instance.' Still the
jury must bring in the verdict, guilty, and the
judge must pronounce the awful sentence. He
might indeed add ; ' Circumstances are such, that
I shall recomraend hira to mercy :' but mercy is
not frora the law ; but reraits the deserved punish
raent of the law : " Mercy rejoiceth against judg-
" ment." These considerations made David, say
" If thou, Lord, shouldst mark iniquity, who shall
" stand ? But there is forgiveness with thee, that
" thou mayest be feared." ^ " Enter not into
" judgraent Avith thy serv9,nt ; for in thy sight shall
'' no man living be justified." ^ It might easily be
shewn that this sentiment pervades the Old Tes
tament, as well as the New : and that all the
' Psalm cxxx. 3, 4. ' Psalm cxliii. 2.

416 ANSWER TO CROOLL'S
approved characters, frora the fall of Adam to the
close of the Old Testament, sought acceptance
with God as sinners, from mercy, by faith ; and
not by their own obedience to the holy law of
God : for had they been entitled to, it upon the
latter ground, they Avould not have wanted for
giveness. The apostle did not intend to shew, that Jews
alone, who, refusing the proffered mercy of the
gospel, continued to be " of the works of the law,"
Avere " under the curse ; " but that this is, and
must be, the case of all men; Jews or gentiles,-
who, having acted in any thing contrary to their
known duty, persist, notwithstanding, in justifying
themselves, and claim " the reward of righteous-
" ness " as a debt, or reward, and not as an un
merited favour. This appears in his subsequent
reasoning, Avhich he sums up by saying, " The
" scripture hath concluded " (or shut up together,
ffwixXsKTE,) " all under sin ; that the promise by
" faith of Jesus Christ might be given to thera
" that beUeve." 3
The Galatians in general had been gentiles ;
but, after their conversion to Christianity, other
teachers endeavoured to proselyte thera to Ju
daism ; and the apostle fortifies their minds against
this temptation, by a chain of conclusive reasoning
from the Old Testament, which no man can
ansAver. It is also evident that they had become
acquainted with the law of Moses, and were not
liable to be imposed on through ignorance. Mr. C.
professes to give the whole A'erse, (p. 99. I. 34.)
' Gal. iii. 22.

RESTORATION OF ISRAEL. 417
as it is in the Hebrew ; but he only gives a part
of it ; and joins his own comment to it, as if it
were a part of the text : ' Which is to say, that he
' raust do and observe all those coraraandraents
' that he can, and which raay be done : ' — words
so vague and ambiguous, that i* cannot be known
what ideas they convey.
It does not appear to me that the word all,
which tiie apostle is most severely reprehended
for inserting, in the sraallest degree alters the
meaning of the passage ; for, were it omitted,
what difference of sense would arise from it ? If
Moses only meant some of the things written in
the law ; which did he mean to include, and Avhich
to exclude ? Had the apostle said ; ' He is under
the curse who does not continue in these two
things, " written in the book of the law to do
" them ; " namely, " in loving God with all his
" heart," and " in loving his neighbour as him-
*'self;"' the result would have been precisely
the sarae : but the stateraent would not have been
equally obvious and intelligible to every reader.
P. 99. 1. 31. 'For any person that knows the
' original Hebrew,' &c. — To this I subjoin : ' And,
if any person understand Greek, and will consult
the Septuagint, he will see that what I am about
to say is true,' namely, that St. Paul quoted the
text as he found it in the Greek translation, made
by Jews, before the tirae of our Lord Jesus Christ.
He wrote to those who used this Greek transla
tion; it' expressed the original Avith sufficient
exactness for.his purpose ; and he took it as he
found it, not indeed verbatim, as the learned
reader will observe in coraparing the texts ; but
VOL. IX. 2 E

418 ANSWER TO CROOLL'S
so far as to take the word all, which is here so
strongly and severely objected against, from that
translation. No doubt he quoted from memory :
but the quotation conveys precisely the same
meaning as the Septuagint version.
These ancient translators did not mean ' to
' deceive the gentiles,' by inserting the word
{itoitn) all: but, if there were any such intention,
the blame belongs to thera, not to the apostle ;
unless any should think that he was to blarae, as
a Christian, for paying so much deference to a
translation made hy Jews.
If Christians adduce this text against the Jews
as " under the curse," in any other sense than as
other unbelieving and unpardoned sinners are,
they misapply it ; for that was not the apostle's
object in quoting it. He raeant to teach all raen,
both Jews and gentiles, the difference between
" the righteousness of faith," and " the righteous-
" ness of works ; " " the covenant of grace," and
' the covenant of works.' If it be applied exclu
sively to the Jews by professed Christians, Avith
self-preference and severity, or contempt of the
Jews, it is a very unchristian conduct.
The word all, in the translation of the original
text in Deuteronomy,' being in Italics, marks
that it is not in the Hebrew : and, in my opinion,
it Avould have been better not to have inserted it.
Such insertions are, in sorae cases, necessary to
give the raeaning in the English idiora : but
where not absolutely necessary, they constitute a
paraphrase, or a comment, instead of a translation :
' Deut. xxvii. 26.

RESTORATION OF LSRAEL. 419
and this Avould be, better avoided, even if it were
only to prevent cavils and objections- It is, how
ever, certain that the translators Avere not influ
enced by a desire ' to please St. Paul,' (for why
should they ?) rauch less ' to give offence to God:'
but, in fact, they paid in this, as in sorae other
instances, too great deference to the Septuagint :
and, doubtless, their reverence of the apostle's
words, as the language of inspiration, induced
them the rather to do it. But, if indeed they
acted iriiproperly in this, a reproof, even in far
milder language than that given by Mr. C. would
have come with an ill grace from one, who has
hiraself taken such unwarrantable liberties, in
quoting scripture, as have already been pointed
out. If, ' in the day of judgraent,' the venerable
translators of the Bible, hav^ nothing worse than
this to answer for; their honest and very able
endeavours to give their countrymen the word of
God, in their vernacular language, wiU meet with
a gracious recompense. — ^The word raight indeed
be well spared ; but it does not, in the smallest
degree, alter the meaning of the text: and, in
conceding thus much respecting our version, in a
few instances, Ifeel as if I needed an apology.
Ubi plurima nitent, non ego paucis offendar
maculis. P. 100. 1. 28. ' Let them,' &c.— It would be well
for both Jews, Christians, and, gentiles, to " give
" the more earnest heed" to the texts of scripture
here quoted : but the reader may not at first
perceive for Avhat purpose the words of God to
Balaam are added. The subsequent paragraph
Avill explain it. 2 E 2

420 ANSWER TO CROOLL'S
P. 101.1. 10. ' Conclusion.— The blessed,' &c.—
God blessed Israel, and Balaam Avanted to curse
them ; and it is here insinuated that St. Paul, and
Christians approving his argument in the text
which has been considered,* imitate Balaam in
this conduct. But neither the apostle, nor his
expositors, nor well-informed Christians, so much
as atterapt to shcAV that Israel, or unbelieving and
disobedient Israelites, are " under the curse," in
any other sense than all other unbelievers and
impenitent sinners are ; or than they theraselves
were, till " they fled for refuge " to the covenant
of grace, the righteousness of faith, and the salva
tion of the gospel. Yet Moses, or God by Moses,
addressing Israelites exclusively, both in tiie
chapter from which the text is quoted, and in
other places, hath gone much beyond this in
pronouncing a curse on disobedient Israelites. ^
And, so far was the apostle, and so far are we,
frora desiring, with Balaam, that Israel should be
cursed ; that it may confidently be said, that even
Moses himself did raore earnestly desire " that
" Israel should be blessed " than the apostle did : ^
and we would zealously endeavour to iraitate his
exaraple. I ara eonscious, in the sight of God,
that this is ray prevailing raotive in this publica
tion ; and I cannot doubt that it is that of the
London Society, and of aU its best friends.
But where, in the books of Moses, or in the
Old Testament, is the blessing engaged to Israel
merely as ' having the laAV given them,' without
' Gal. iii.- 10.
'Deut. xi. 26—28. xxvii. 14—26. xxviii. 15— 20.xxix.^l9— 21.
' Ezek. xxxii. 32. Rom. ix. 1 — 3.

RESTORATION OF ISRAEL. 421
any respect to their obedience or disobedience ?
In the face, hoAvever, of the awful curses on those
who broke particular precepts, and did not confirra
the law by doing it ; as well as many other pas
sages to the sarae effect ; Mr. C. seems to take for
granted that the blessing, contained at the close
of Moses's prophecy concerning the tribes of Is-
rael,i belongs to every individual Israelite and
every proselyte, however rebellious and hardened
in impenitence ! But this subject will again re
quire our notice. — " Keeping the covenant and
" mercy to them that love him, and to thera that
"keep his coramandments." This was Daniel's
view of the subject.^ — ^There are sorae sentiraents,
charged on different descriptions of raen, which it
is very difficult to believe they really raaintain.
When the apostle expostulates with his country
men, " Behold, thou art called a Jew, arid restest
" in the law, and makest thy boast of God ; and
" knowest his Avill, and approvest the things that^
" are more excellent, being instructed out of the
" law : and art confident that thou thyself., art a
" guide of the blind ; a light of them which are
" in darkness ; an instructor of the foolish ; a
" teacher of babes ; who hast the forra of know-
" ledge, and of the truth in the law. , Thou there-
" fore which teachest another, teachest thou not
" thyself ? thou that preachest, A man should not
" steal ; dost thou steal ? thou that sayest, A raan
" should not corarait adultery ; dost thou corarait
" adultery ? thou that raakest thy boast of the
" law ; through breaking the law, dishonourest
' Deut. xxxiii. 29. ' Dan. ix. 4. x. 4.

42-^ , ANSWER TO CROOLL'S
" thou God ?" 1 In reading this, I say, it is diffi
cult to conceive, that the apostle could be com
bating an opponent, who avowed such sentiments.
It is scarcely credible, that men should " trust in
" the law," " boast in God," and keep up that
confidence, while guilty of the grossest and most
scandalous violations of the law '. Yet this was
the case in the apostle's days, and in that of the
prophets .2 And we may therefore be the less
surprised, at hearing a similar confidence avowed
in our days. ITie words before noticed may per
haps recur to the reader's raind, on this occasion.
' Israel is still Israel ; ' the same as in ancient days.
(P. 79. 1. 13.) The gentiles may be saved by
keeping the precepts of Noah, but Israelites and
proselyte§ by receiving the law of Moses.
P. 101. 1. 22. ' Question respecting the disper-
' sion of Israel.'— P. 102. 1. 18. ' To convert aU
' the gentile world,' &c. — ^Then the whole world
will at length be converted to the true worship of
the only God of Israel. This I believe ; and like
wise, that the disp^sion of Israel will eventually
be overruled as one grand means of accorapUshing
this raost blessed object. Mr. C. however, before
denied, that this would ever be the case. (P. 89.
1. 21.) P. 103. 1. 31 . ' In this night was burntthe first
' and second temple.' — This I suppose is learned
from tradition, and it may be true for any thing I
know to the contrary.
P.' 104. 1. 20. ' That is, 490 years,' &c.— Daniel's
prophecy was delivered nearly seventy years after
' Rom. ii, 17 — 24, ' Is. xlviii. 1 — 5. Jer. vii. 7  10

RESTORATION OF ISRAEL. 423
the destruction of the first temple ; but this sub
ject has repeatedly been considered.
P. 105. 1. 13. ' Spoke with them face to face.' —
This Avas peculiar to Moses ; as Mr. C. has before
stated. P.105 . 1. 16. ' As for the rest,' &c.— It is not
clear how this stateraent of the oral law being
given to Israel, in general, can accord with what
went before ; p. 94. The oral law, however, is now
no secret, for it is ' Svritten in books;' and any
man raay learn the secret, who has money to pur
chase, and time and patience to read those books.
P. 105. 1. 24. ' Ye shall be to me a kingdom of
' priests.' — It should be noticed, that this Avas
spoken before any part of either law was given. *
P. 105. 1. 28. 'The ministers,' &c.— When it is
clearly stated, what is here meant by the word
ministers ; whether servants simply^ or ministers
of state, or ministers of religion ; it raay be requi
site to give some answer to the passage. The
Israelites in general were not rainisters of religion :
indeed none of tjiera but the priests of Aaron's
family ; the Levites, their assistants ; arid the
prophets Avho Avere occasionally raised up. And
we read in Isaiah, concerning the gentiles, " I
" Avill also take of thera for priests and Levites,
" saith the Lord."^ The AVords of Malachi also
are of great iraportance in this arguraent. Speak
ing to the priests, he says, " Who is there even
" among you. that would shut the doors for
" nought? Neither do ye kindle a fire on my
" altar for nought. I have no pleasure in you,
' Ex, xix, 6, " Is. Ixvi. 19-21,

424 ANSWER TO CROOLL'S
" saith the Lord of hosts ,• neither wiU I accept
" an offering at your hand. For, -from the rising'
" of the sun to the going down thereof, my name
" shaU be great among the gentiles ; and in every
" place incense shall be offered unto my name,
" and a pure offering : for my name shall be great
" among the heathen, saith the Lord of hosts." * —
But perhaps the word is used in some other sense.
No doubt, Israel has been very honourably distin
guished among the nations of the earth : but, alas !
that people has been as rauch distinguished by
rebellion against God, and perseciition of his true
ministers, even his holy prophets, as by external
priAdleges. It is, however, cordiaUy allowed, that
converted and restored Israel will have a high
preeminence among the Christian nations of the
earth. I fully believe, that they Avill have all that
distinguished honour among the nations, which a
spiritual mind would be even willing to accept :
and that they will cease to desire that domination
over other men, to which they now aspire. But
Avlien " all the ends of the earth shall remember
" themselves, and turn unto theXord ; and all the
" kindreds of the nations shall worship before
" him ; " are these unnumbered millions to have
no spiritual pastors and teachers? or none but
Israelites ? If this is to be the case, a new and
more extensive, though more honourable, disper
sion of Israel raust take place, than any which has
ever yet occurred. ,
P. 106. 1. 8. ' Idolatry taken aAvay from Israel.'
— L.20. ' If Idolatry had not been taken,' &c.— ^
' Mal, i, 10, 11,

RESTORATION OF ISRAEL. 425
I believe this remark to be just and well grounded,
and that this has not been sufficiently noted by
Avi'iters on these subjects. How for this adherence
to the true God has been, and is, that of knowledge,
faith, love, and spiritual worship, is another ques-
tian ; respecting which, it cannot be supposed
that Jews and Christians should be of the same
sentiments. P. 106. 1. 30. ' AU of them,' &c.— In Avhat sense
and how far this was true, the books of Ezra and
Neheraiah, the prophecies of Haggai, Zechariah,
and Malachi, and the histories of Josephus, as well
as the New Testaraent, best explain : but a rae-
lancholy conclusion raust be deduced frora their
corabined testiraony.
P. 106. 1. 34. ' To begin their rainistryt' — It was
certainly a rapst inauspicious beginning ; and the
progress and success have hitherto been according
to it: but soraething far better raay speedily be
expected. P. 107. 1. 10. ' You shall go abroad and make
' an atonement,' &c. — W^here do we learn from
Moses, or the prophets, or any part of the Old
Testament, that atonement could be made, except
either by the condign punishment ofthe criminals,
or by the sacrificing of innocent animals ; the
shedding and sprinkling of blood ; the death of
the innocent for the guilty , according to the rites
of the law ? The apostle states the fact, and his
words cannot be disproved : " Almost all things
" are by the law purged with blood ; and without
" shedding of blood is no reraission." *
' Heb. ix. 22.

426 ANSWER TO CROOLL'S
Moses indeed says, after the sin of Israel in
making the golden calf, " Peradventure, I shall
" make an atonement for your sin. And Moses
" returned unto the Lord, and said. Oh, this people
" have sinned a great sin, and have made them
" gods of gold. Yet now, if thou wilt forgive
" their sin ; and, if not, blot me, I pray thee, out
" of thy book which thou hast Avritten. And the
" Lord said unt;o Moses, Whosoever hath sinned
" against rae, him Avill I blot out of ray book." *
As if he had said, ' O LOrd, instead of destroying
' Israel as a sacrifice to thy justice ; let me be the
' sacrifice, and spare them.' The ansAver of God
seems to imply, that this was his meaning ; and
that by this disinterested proposal he hoped to
make an atonement : but it could not be acceded
to. Phinehas also " made an atonement for the
" children of Israel," that is, by the condign pu
nishraent of the daring criminals. ^ " He executed
" judgraent, and so the plague was stayed." ^
P. 107. I. 19. ' AU those families, ' &c.— I doubt
not that individuals and nations have suffered,
and will suffer, severe punishment, for their cruel
oppression of Israel. But Jcavs should remember,
that their ancestors shed the blood of their own
prophets and righteous men, and were the most
sanguinary persecutors of Christians. All parties
are deeply criminal : raay God give all, concerned
in this hateful work, true repentance and forgive
ness ; and teach thera that, forgiving one another,
they raay henceforth only " strive together in love
" and good works." Surely, however, those who
' Exod. xxxii. 30—33. " Num. .xxv. 13. = Psalm cvi.,30.

RESTORATION OF ISRAEL 427
shall be the friends and helpers of Israel at their
restoration, Avill not be involved in the vengeance
inflicted on their obstinate enemies.
P. 107. I. 28. ' One bushel of fine wheat,' &c.—
Moses and the prophets give a far different view
of the nation. * Israel, before he is restored, .must
be hurabled, and made " to loathe and abhor
" himself; and to acknowledge, that God hath
" Avrought with him for his own narae's sake, and
" not according to his evil deeds ; " otherwise he
would have been utterly consuraed. Till the
Jews cease to boast and be " haughty, because of
" their holy raountain " and their special dis
tinctions, their dispersion avUI continue. But,
when God shaU " pour out upon thera the spirit
" of grace and suppUcation," they will use a far
different language.^ " That thou raayest reraera-
" ber, and be confounded, and never open thy
" raouth any raore for thy sharae ; when I am
" pacified toward thee, for all that thou hast done,
"saith the Lord."^ " For I will take you from
" among the heathen, and gather you out of all
" countries, and will bring you into your own
" land. Then will I sprinkle clean water upon
" you, and ye shall be clean ; frora all your filthi-
" ness, and frora all your idols, avUI I cleanse you.
" A new heart also will I give you, and a new
" spirit will I put within you ; and I will take
" aAvay the stony heart out of your flesh, and will
" give you a heart of flesh. And I avUI put ray
" Spirit Avithin you, and cause you to walk in ray
' Deut xxxi. 16—18. xxxii. 21 — 28. Amos ix. 1—10.
' Zeph, iii, 11, Zech, xii, 10. ' Ezek, xvi, 63.

428 , ANSWER TO CROOLL'S
" statutes, and ye shall keep ray judgraents and
" do them. And ye shall dwell in tiie land that I
" gave ^nto your fathers ; and ye shall be my
" people, and I will be your God." — ". Then shall
" ye remember your own evil Avays, and your
" doings that Avere not good ; and shall loathe
" yourselves in your OAvn sight for your iniquities,
" and for your abominations. Not for your sakes
" do I this, saith the Lord God, be it known unto
" you. Be ashamed and confounded, for your
" own Avays, O house of Israel." ^ Frora prophecies
of this kind we learn ' the restoration of I^ael : '
and we also learn what restored Israel will think
and say concerning their own character and
conduct, and those of their ancestors from age
to age.
P. 107. 1. 34. ' This people have I formed for
' myself; they shall shew forth my praise, hut not
' the gentiles' — Any one, not acquainted with the
writings of Isaiah, would suppose that the con
cluding clause was quoted along with the rest
from hira ; and raarked with Italics, to put addi
tional emphasis on it : but it is in fact Mr. C.'s
addition to Isaiah's words ; which has no ground
to rest on either in the passage quoted from the
prophet, or in any part of the scripture. " Praise
" the Lord, all ye nations, praise him all ye
" people." 2 " Sing to the Lord a new song, and
" his praise frora the ends of the earth ; ye that
" go down to the sea, and all that is therein ; the
" isles and the inhabitants thereof. Let the wil-
" derness and the cities thereof lift up their voice,
' Ezek. xxxvi. 24 — 32. '^ Psalm cxvii. 1.

RESTORATION OF ISRAEL. 429
" the vUlages that Kedar doth inhabit. Let the
" inhabitants of the rock sing ; let thera shout
" frora the top of the mountains. Let them give
" glory unto the Lord, and declare his praise
" in the islands." ^ Do Israelites exclusively
inhabit "the isles of the sea," and " the villages of
"Kedar?" P. 108. 1. 23. ' But now no excuse,' &c.— Mr. C.
sees the propriety of leaving the gentiles " without
" excuse ; " and it would be well if he were fully
aware that Israel is, and will be, without excuse
also at the great day of God. The apostle has
proved that both gentiles and Jews are Avdthout
excuse ; and " that every mouth shall be stopped,
" and all the world becorae guilty before God." ^
Here at least is irapartiality in the charge or
verdict. — It raust, alas, be added, that the conduct
and character of Israel, throughout their disper
sions, has not been generally suited to produce
the conviction, that they are the true people of
God, and their's the true religion. This is inti
mated by the prophet: " And ye shall behold
" their ways and their doings ; and ye shall be
" comforted concerning all the evil which I have
" brought upon Jerusalem. And they shall cora-
" fort you, when ye see their ways and their
" doings : and ye shall know that I have not
" done without cause all that I have done in it,
" saith the Lord God." ? " And I scattered thera
" among the heathen, and they were dispersed
" through the countries : according to their way,
¦ Is. xlii. 10—12. ' Rom. i. 20. ii. 1. iii. 9—20.
' Ezek. xiv. 22, 23.

430 ANSWER TO CRpOLL'S
" and according to their doings, I judged them.
" And, when they entered araong the heathen
" whither they went, they profaned my holy name,
" when they said to them, These are the people
" of Jehovah, and are gone forth out of their
'" land." 1
P. 109. 1. 11. 'They preached wonderful ser-
' mons,' &c. The ' AVonderful sermons,' which
will be made effectually successful in the conver
sion of the gentiles, have not yet been preached
by dispersed Israel. We, however, confidently
expect that they Avill be ere long ; and that their
conversion to their long rejected Messiah, accora
plishing, after sO astonishing a raanner, the pro
phecies of scripture respecting the nation, will be
" as life from the dead," to the Avorld at large.' —
But the ' wonderful sermons ' here intended, are of
a widely different nature. " Fifteen hundred of
" thera took kniA'cs, and stabbed their wives and
" children, &c." (L. 18, 19.) Was this done ac
cording to the law of God, or directly contrary to
it ? Was it not atrocious murder, rebellion, and
desperation ? Was it suited to convince the per
secutors, that they, the Jews, Avere the true
" people of God ?" Was it not calculated to fill
thera Avith abhorrence of both thera and their
religion ? Let any raan compare it with the mild,
dignified, and firm conduct of Shadrach, Meshach,
and Abednego, when the fiery furnace was before
their eyes : or with that of Daniel, in the prospect
of the lions' den : or with that of Jereraiah in the

" Ez. xxxvi. 19— 21. See also Ddut. xxix. 22— 28. 1 Kings
ix. 6— 9. Jer, xl. 1—3, Lam, iv. 13— 16,

RESTORATION OF ISRAEL. 431
hands of his persecutors : ^ or even with that of
the Maccabees, vnder the cruel persecutions of
Antiochus : and let him ask, himself. Which Avas
more consonant to the coinma!nd of God, or suited
to produce a favourable impression on the be
holders ? The conduct of the Avretched Jews Aras
indeed a fulfilment of the words of Moses : " Thou
" shalt be mad for the sight of thine eyes, which
" thou shalt see." ^ — I do not mean to palliate the
conduct of those detestable wretches who drove
the poor Jews to this madness and desperation.^
It was hateful beyond expressiori.
_P. 109. I. 26. ' They must have a good reason,'
&c. — Can any man have a good reason for comrait-
ting the raost atrocious coraplicated murder of the
nearest relatives, and closing thp horrid scene with
suicide ? The persecuted saints, from Abel tO the
close ofthe Old Testaraent, neither raurdered them
selves nor others ; but meekly and patiently adhered
to the Lord ; leaAdng to their persecutors exclus
ively the giiilt ofthe murders committed by thera.
If the Jews never preach other sermons than these
' shocking sermons,' no good effect on the nations
will follow : but, when they becorae the lowly dis
ciples of hira, " who Avas led as a larab to the
" slaughter, and as a sheep before his shearers
" was durab; " he will teach thera other lessons,
and. they will preach far other seririons. Then
indeed, " the remnant of Jacob shall be in the
" midst of raany people, as the dew frora the Lord,
" as the showers on the grass, that tarrieth not for
' Dan. iii, 16—18, vi. 10—23. Jer. xxvi. 12—15.
= Deut. xxviii. 32—34. ' Ec. vii. 7.

432 ANSWER TO CROOLL'S
" man, nor waiteth for the sons of men." ^ Then
also the prophecy of Zechariah, will receive a far
more full accomplishment, than it has hitherto
-done. 2 (P. 110. 1. 11— 18.)
P. 111. 1.4. ' Christians boast very much about
' this new law.' — It may be confidently said, that,
if any called Christians do indeed thus boast very
much of a new law, they know little or nothing of
the real nature of Christianity; as both their
boasting, and their language about a new law, shew.
We desire to induce Israel to look unto Him,
" who is the end of the laAV for righteousness
" unto every one that believeth,"
P. 111. 1. 6. ' Their ncAV law permits them,' &c.
Certainly no law of God warrants Christians to
raurder Jews ; any raore than any law of God
warranted the fifteen hundred Jcavs to raurder their
wives and children and theraselves. So far frora
it, that Christianity requires us to do all the good
in our power, even to the Jew Avho would persecute
and destroy us, if such there now be.
P. 111. I. 22. 'Perhaps,' &c.— They Avho have
murdered or injured the JeWs will, unless truly
penitent, suffer condign punishment. We, indeed,
who have never personally , either' committed this
atrocious crime, or approved it in others, cannot
' repay the blood of Israel :' but we would " do
" what we can :" and we desire, by way of com
pensation of past injuries from men called Chris
tians, to treat Israel with all candour, benevolence,
and compassion ; and, to pay some little of^the
immense debt which we acknowledge ourselves to
' Mic. V. 7. ' Zech, viii, 20— 23.

RESTORATION OF ISRAEL. 433
OAve to their progenitors, through Avhom Ave enjoy
all our invaluable blessings. This exclusively is
the object of the London Society.
P. III. I. 25. ' A Avay,' &c. — It must also be al-
loAvetl, that iraraense injustice has been done to
the Jews by slanders and false accusations, which,
in many cases, are as pernicious and oruel as more
direct murder : but it would be well if the Jcavs
Avould endeavour to refute these by a strict adher
ence to equity, truth, and raercy. However
guilty their revilers, I fear the epithet innocent
does not belong to the Jews : and I would simply
ask, has nothing in the conduct of the Jews given
even plausibility to these calumnies ? I do not
ask this, to excuse, in any degree the calumniators ;
but to suggest an useful hint to the calumniated.
— We ought not to speak to the injury of others,
even what we know to be true, unless we have
some good reason for doing it.
P. 112. 1, 10. 'The title of Israel.'— The word
title is not scriptural, nor does the iraport of it
clearly appear : but I suppose it raeans the right
and title to temporal dominiori over the nations.
The texts, however, afterwards adduced, (p. 112 —
114,) speak nothing concerning this right or title ;
but raerely state, that God will no raore disannul
or violate his covenant with Israel, than he will
terrainate or alter the ordinances of the sun and
raoon. P. 112. 1. 12. 'No Israel, no world.'— It is both
scriptural and reasonable to raaintain, that all
things in creation and providence have been so
ordered and constituted, as to forAvard the eternal
good of all the spiritual Avorshippers and holy ser-
VOL. IX. 2 F

434 ANSWER TO CROOLL'S
vants of God ; ' in subserviency to the display of
his glorious perfections, and the interests of true
religion. But that all things, relating to the im
mense multitudes of those who have hitherto
inhabited, or shall hereafter inhabit, this globe,
without any distinction of character and conduct,
should be as nothing in the view of their comraon
Creator, except as the teraporal aggrandisement
of one small nation, often most wicked, rebellious,
and ungrateful is concerned : this is wholly un
scriptural and unreasonable, nay even monstrous !
P. 112. 1. 28. ' Israel, who observes the cove-
' nant,' &e. — But what becomes of that very large
part of Israel Avhich does not ' observe the cove-
' nant of God?' — "Which ray covenant they
" brake." " They have transgressed the laws,
" changed the ordinances, broken the everlasting
" covenant." ^ This is the very thing on Avhich
we insist. — " Truly God is good to Israel, even to
" such as are of a clean heart." ^ We consider none
of the descendents of Abrahara as a part of the
true Israel, except those who inherit his obedient
faith : and we belieVe the promises to be made to
them exclusively, and not to include all those
who, from age to age, have lived and died un
believing, disobedient, impenitent, unconverted
rebels and eneraies. It is true that, taught by the
New Testament, we consider the nation of Israel
as a kind of type of the true Israel ; namely of all,
whether of the race of Israel or of gentile extrac
tion, who are the believing, obedient, and spiritual
' I Cor. iii. 21— 23. 2 Cor. iv. 15, ' Is, xxiv, 5,
" Ps, Ixxiii, 1,

RESTORAtlON OF ISRAEL. 4S5
servants and Avorshippers of the God of Abraham.
The apostle exprefeseis our views 6i this subject,
when he says of Abraham, " He received the sign
" of circumcision, a seal of the righteousness of
" the faith which he had, yet being Uncircum-
" cised ; that he raay be the father of all thera that
" believe, though they be not circuriieised ; that
" righteousness niight be imputed unto theiri also :
" and the father of circumcision to thetti who are
" not of the circuracision only, but who also walk
" in the steps of the faith of oUr father Abrahara,
" Avhich he had being yet uncircuracised." ^ Some
proof, that the term Israel admits of this applica
tion, might be adduced even from the Old Testa
ment ; but as it is peculiarly the doctrine of thte
NeAv Testaraent, it is not to be expeeted that Jcavs
will receive it ; and this hint shall here be urged
no further.
P. 1 12. 1. 32. ' Rachel is eaUed the raooh,' &c.— ^
Rachel was dead before Joseph had this di-eairi :
but, whoever was spoken of, their doing obeisance
to Joseph, riot others doing Obeisance to them,
Avas evidently raeant^^
P. 113. 1. 9. ' Moses divided the sea,' &c.—
Jesus " walked on the sea," and he " coranianded
" the wirids and the waves and they obeyed him."
The texts adduced, (1. 9 — 24.) hoAvever, only
prove that Some individuals in Israel Avrought mi
racles, which no Christiari dienies. ' But miracles
' are a pOoi* and miserable deferice,' &c : (p. 41. 1.
10.) It seeriis, when miracles are wrought for
Israel, or %, Israel, ' the case is altered.'
' Rom. iv. 11, 12. ° Gen. xxrxv, 15—20. xxxvii, 9, 10,
2 F 2

436 ANSWER TO CROOLL'S
P. 113. 1. 22. ' Angels are not called the sons of
' God,' &c. — " When the morning-stars sang toge-
" ther, and all the sons of God shouted for joy."'
P. 113. 1. 25. ' We do not find,' &c. — Angels did
not, and could not need the rainistry of Israel, and
Israel had no power of rainistering to angels : but
an angel rainistered unto Hagar, who was not of
Israel .2 Angels brought Lot, who was not of Is
rael, out of Sodora.^ An angel also instructed
EUphaz.4 P. 114. 1. 9. ' Erellim,' &c.— Rather ^ra//«m, as
the Masorites have properly pointed it. The word
occurs in two places, and no raore, and is translated
" lion-like men."^ The word, rendered here an
gels, raeans messengers, or arabassadors. When
Sennacherib invaded Judah, Hezekiah's lion-like
men cried out ; and the arabassadors, whora he
sent to raeet Rabshakeh and treat about peace,
returned with their clothes rent, and no doubt
with bitter laraentations over the deplorable con
dition of their country. The idea of angels
mourning and weeping has no support in scripture,
nor is it at all reasonable in itself.
P. 114. 1. 19. 'The titie of the gentiles,—!. 28.
" All nations before hira are as nothing," &c. ^ —
Is it here raeant, that in this respect Israel is an
exception to this general rule ? The other texts,
quoted in this paragraph, are parts of distinct pro
phecies : the first and second, of the destruction
of Sennacherib's army ; and the fourth, of the
vengeance of God on Edom. Probably, in this,
' Job. xxxviii. 6, 7. ^ Gen. xvi. 6—14. xxi. 17 — 19
" Gen. xix. 1—22. * Job iv. 12-- 21.
' 2 Sam. xxiii. 20. 1 Chron, xi. 22. '= Is. xl. 17. ,

RESTORATION OF ISRAEL. 437
the eneraies of the people of God arc designated
under a general name, and future events are also
predicted : but by the same rule of interpretation,
all the friends, the spiritual worshippers, and be
lieving serA'ants of God, are designated by the
name Israel. — ^The texts prove nothing in the main
argument. P. 115. 1. 3. ' The last fortune ofthe gentiles.'
— ^The word fortune, in this application, is objec
tionable, as it has already been shewn.
P. 115. 1. 6. ' Will they not acknowledge,'.&c.
— Certainly all the evil, and all the good likewise,
Avhich God has predicted concerning the nations,
and concerning Israel, shall be accoraplished.
" Heaven and earth shall pass away, but his Avord
" shall not pass away." It only reraains to be
shewn, what evil, and what good, is predicted
respecting the gentiles and concerning Israel : for
Christians are not required to acknowledge, that
all the conclusions of Jews, concerning these pre
dictions, are well grounded.
P. 115. 1. 9. ' It is now 1744,' &c.— This is
more accurate, than the preceding calculation,
but not so Avell suited to complete the seventy
jubilees. (P. 88.)
P. 115. 1. 13. ' King David, when he saw,' &c.
— It is not said, in the title, that the forty-fourth
Psalm was written by David; and indeed it is
highly iiriprobable. Mr. C. applies it to the pre
sent dispersions of the Jews ; the apostle quotes
it, concerning the persecutions of the Christian
church.' The following words, " All this is come
' Rom. viii. 36.

438, ANSWER TO CROOLL'S
" upon us ; yet have Ave not forgotten thee, neither
" have we dealt falsely in thy covenant : our heart
" is not turned back, neither have our steps de-
" dined frora thy ways : " ' seera to render it inap-
pUqable, either to the Babylonish captivity, or
the present dispersion of Israel. The Avhole,
indeed, is far raore suited to the situation of a
corapany suffering " persecution for righteousness'
" sake," than to any people en.during raiseries as
the punishment or chastening for their sins.'^ If,
howcA'cr, the Jews think this applicable to their
case, during the 1744 years spoken of, because
they have not been guilty of gross idolatry, it
would answer little purpose to. contest the point.
Wheri God shall " pour on thera the Spirit of
" grace and supplications," they Avill see the raat
ter in another light.
The passage, quoted frora the apostle Paul, refers
entirely to the final judgraent of the world, and
the eternal state of individuals ; and to the prece
dency " in tribulation and anguish" of Avicked Jews
over wicked Gentiles.^
P. 115. 1. 34. ' Do they iraagine,' &c ?— The
Messiah will forgive either his crucifiers, or the
persecutors of his people, whenever they truly
repent, and seek forgiveness from him. But he
will not forgive either Jew or gentile, who does
not repent and seek raercy.^ — I am sorry to add,
that such remarks betray a vindictive spirit in the
writer ; who, it is evident, judges of the Messiah's
condiict from his own feelings. I make this re-
' Ps. xliv. 16—18. ' = Ver. 20—22.
^ Rom. ii. 9—16. " Ezek. xviii. 30—32.

RESTORATION OF ISRAEL. 439
mark Avith reluctance, but it must not be repressed.
— ' The Messiah forgive.' (See on P. 17.)
P. 116. 1. 3. 'The blood of Israel cries,' &c.—
This ' blood of Israel' includes the blood of the
prophets and righteous raen shed by the ancient
Jews and Israelites ; the blood of Stephen, of
James, pf other apostles, and raany other martyrs,
as AveU as the blood of Israel shed by the gentiles :
yea, it includes the blood of Jesus himself. But
" his blood speaketh better things than that of
" Abel," which cried for vengeance on him who
shed it.' No doubt the time coraeth, when the
earth " shall disclose her blood, and no more cover
" her slain." 2 Then the blood of Israel, shed by
gentiles, and the blood of Israefites and Christians,
shed by Jews> will alike raeet condign punishment
on all the impenitent and unbelieving ; but not
on those who repent and flee for refuge to that
God, to whom " belong mercies and forgivenesses,
" though Ave have rebelled against him," The
cry of blood for vengeance is not peculiar to that
of Israel shed by gentUes, but is equally spoken of
blood shed in murder, to whatever nation the
murdered person or the murderer belonged.^
P. 116. 1. 4. ' And here,' &c.— No Christian
doubts, that " tribulation and anguish" shall come
on impenitent workers of iniquity, Avheth(?r Jew
or Gentile •• but ' our own apostle' (1.4, 5.) spoke
not of this present world, but of the " day, when
" God shaU judge the secrets of men by Jesus
" Christ.""
' Heb. xii. 24, Gen. iv, 10, " Is, xxvi. 21
- Gen, ix, 5, 6,- ' ^ Rom,,ii. 9— 16.

440 ANSWER TO CROOLL'S
P. 116. 1. 13. ' It is not said, " Rejoice, O aU ye
' nations," ' &c. — Supposing that only some of the
nations Avere meant, hoAv does it appear that these
were " exclusively those nations Avhich never
" troubled Israel ? " (I. 16.) Moses says no such
thing ; nor do any of the prophets. It is however
a concession of importance, to allow that some
nations avUI rejoice with Israel. "Thus saith the
" Lord against all mine evil neighbours, that
" touch the inheritance which I have caused my
" people Israel to inherit ; Behold I will pluck
" them out of their land, and pluck the house of
, " Judah from araong thera. And it shall come
" to pass, that, after I have plucked them out, /
" will return and have compassion on them, and
" wUl bring them again every raan to his heritage,
" and every raan to his land. And it shall corae
" to pass, that, if they will diligently learn the
" ways of ray people, to swear by ray narae ; as
" they have taught ray people to swear by Baal ;
" they shall be built up in the raidst of ray
"people."' " In that day shall Israel be the
" third with Egypt and Assyria, even a blessing
"in the midst of the land; whom the Lord of
" hosts shall bless, saying. Blessed be Egypt my
" people, and Assyria the work of my hands, and
"Israel mine inheritance." 2 Did Egypt and
Assyria never trouble Israel ? — The word all,
however, is added in many similar predictions. ^
It is undeniable, from these prophecies, that some

' Jer. xii. 14—17. ' ' Is. xix. 23—25.
''Gen. xviii. 18. xxii. '18. Psalm xxii. 27, Ixvii. 2, kxii, 17,
Ixxxvi, 9, cxvii, 1. Is. ii, 2, xxv. 7,

RESTORATION OF ISRAEL, 441
natioris, even of those Avho have injured and op
pressed Israel, shall be built up in the midst of
Israel, and rejoice with them.
P- 116. I. 21. ' Whoever shaU be,' &c.— This
question has already been considered : but the
Jews would do well to inquire very seriously and
impartially, Avhether the former part of the pro
phecy, here quoted frora the second Psalra, was
not fulfilled in the events to which the apostles
referred it. " Of a truth against thy holy child "
(or Son, HaiSa) " Jesus, whora thou hast anointed,
" both Herod and Pontius Pilate, with the gentiles
" and the people of Israel, were gathered together ;
" for to do whatsoever thy hand and thy counsel
" deterrained before to be done." ' No doubt the
Messiah hath crushed and will break, as a potter's
vessel is broken with an iron rod, all nations
which persist in opposition to him : but, if there
would be no mercy for those who subrait to him,
why was it added, " Be wise noAv therefore, O ye
" kings ; be instructed, ye judges of the earth :
" Serve the Lord with fear, and rejoice Avith
" trembling. Kiss the Son, lest he be angry, and
" so ye perish from the way ; when his wrath is
" kindled, yea, but a little, blessed are all they
" that put their trust in him." ^
P. 117. I. I. ' Conqueror of the Avorld,' &c.— '
This title of the Messiah is not found in scripture,
but doubtless he is and will be ' the Conqueror of
' the Avorld : ' and all raust either bow to the
sceptre of his grace, or be broken by his iron rod.
" He raust reign till he hath put all enemies under
' Acts iv. 25- 28. ' Ps. ii. 20—12.

442 ANSWER TO CROOLL'S
" his feet." ' If the Jews have no enemies but
the gentiles ; and if the Messiah and his people
have no other enemies than human beings of
Avhatever nation ; this might be specious. But
we consider this evil Avorld, sin, Satan, and death,
as especially those enemies, from which the Mes
siah delivers all his people : and we are firmly of
opinion that Zechariah had these enemies espe
cially in vicAy, Avhen he said, " That he would
" grant unto us, that we, being saved from the
" hand of our enemies, might serve him, Avithout
" f^ar, in holiness, and righteousness, before him
" all the days of our life." ^ We are, however,
very willing to. allow, that the Messiah will save
Israel from aU their gentile enemies : but to be
saved from them is one thing ; to be avenged on
them, or to exercise lordly dominion over them, is
another thing. " When a man's ways please the
"Lord, he maketh even his eneraies to be at peace
" with hira." ^ And if God so influence the minds
of the nations, that, instead of hating and injuring
Israel, they should vie with each other in expres
sions of love and gratitude to Israel ; and in ren
dering them all the honour Avhich either reason
or scripture can adrait to be desirable ; one would
think it raust be as desirable a deliverance, to any
but an incurably vindictive and ambitious mind,
as the destruction or absolute subjugation of the
gentiles. I think I can answer for tens of thou
sands in this land, of us poor " sinners of the
" gentiles," that Ave feel no enmity to Israel, no,
' Psalm ex. 1. 1 Coi. .xv. 25—27. ' Luke i. 71—75,
' Prov, xvi, 7,

RESTORATION OF ISRAEL. 443
not to the most hostile Jew ; but simply goodwill
and compassion ; that we seldom forget to pray
earnestly for them, according to our views of what
would be a blessing to thera ; and that we could
receive no higher gratifica,tion, than to welcome
the Jews as our brethren in Christ, and partakers
of all our advantages. These feelings concerning
this dispersed and crueUy oppressed people, I ara
happy to say, are getting ground rapidly araong
Christians. May the Lord increase them more
and raore !
P. 117. 1. 12. ' This is also confirmed,' &c.—
I am of opinion, that the short and inadequate
contents, at the head of each chapter in the
comraon editions of the Bible, Avould be fer better
oraitted. Certainly, in the instance adduced, a
very wrong view is given of the chapter. The
title, as it stands in the quarto Oxford Bible,
1731, runs thus : ' The land of Israel is comforted,
' both by the destruction of the heathen, who
' spitefully used it ; and by the blessings of God
' promised unto it. Israel Avas rejected for their
' sin ; and shall be restored without their desert.
' The blessings of Christ's kingdora.' I suppose
that the contents, as annexed by the venerable
translators, are contained in the large Bibles,
with raarginal readings ; but I do not know who
abridged them for the smaller editions. It seems,
hoAvever, to have been done Avith little judgment.
At any rate these contents are simply a comment :
and I would, with great deference, as speaking of
a Society, which I especially admire and honour,
suggest the hint, to the conductors of the British
and Foreign Bible Society, should this fall into

444 ANSWER TO CROOLL'S
the hands of any of thera, that the retaining of
these contents is a deviation from their grand
and most iraportant rule of distributing the scrip
tures ' without note and coraraent.' The instance
here adduced (to which I could easily add very
many more,) shews, that the abridged contents
sometimes are a highly erroneous comment on
the sacred text.
P. 117. 1. 17. ' Question. ' There is not much
arguraent in the close of these questions. ' Israel
'hath lost aU these things,' &c. (1. 24.) But
Avhy cannot God give thera all these things, and
aU other teraporal and providential benefits, in the
sarae way in which he delivered their ancestors
and settled thera in Canaan ? or as he has given
thera to the gentiles, without a Messiah ?
We " sinners of the gentiles " want a Messiah
to save us frora the deserved wrath of God, from
the " curse of his laAv," by enduring it hiraself ;
frora " the wrath to come ; " from our " sins ; "
" from this present evil world;" from "death,
" and him that hath the power of death, that is,
" the devil : " we need to be " saved in the Lord
" with an everlasting salvation ; " to have " our
" sins subdued, and cast into the depths of the
" sea." We need a Messiah Avho, " by the know-
" ledge of him, shall justify many, for he shall
" bear their iniquities ; " who shall be " a light to '
" the gentiles," and " the salvation of God to the
" ends of the earth," Deliverance from sin, and
all its consequences ; reconciliation to God and
recovery to holiness ; supports and comforts in
our souls, while passing through this vale of tears ;
hope and exultation in death ; and everlasting

RESTORATION OF ISRAEL, 445
happiness in another world ; are the blessings
which Ave gentiles desire frora the Messiah. And
all who feel their need of them, and desire them,
know that they can be found in no other. Millions,
very many millions, have already received these
blessings, by faith in Jesus Christ ; and increasing
numbers shall receive thera, till " all nations shall
" be blessed in hira." Having this salvation, the
spiritual raind desires no raore : but " the carnal
" raind," (which prefers, and values as the best
things, those teraporal advantages Avhichi are
enuraerated in the questions under consideration,)
" is death," and " enraity agairist God." Were
Ave satisfied to enjoy these blessings ourselves,
and did we care nothing about the eternal salva
tion of the Jews ; did Ave not " count it raore
" blessed to give than to receive ;" and long to
coramunicate our good things, infinitely good
things, to them, rather than to share their tran
sient iraaginary good things ; (Avhich most of the
present generation raust, at any rate, corae short
of:) we should leave the Jews to their dreara of
kings, of lands, of nobles, and riches, and glory ;
and should never think of advancing a claim, or
entering into a competition about them. For Ave
are not only fully convinced, that such a Messiah,
bringing a redemption of this kind, will never
corae ; but also that, if such a one did corae, the
satisfaction arising from his coming would be " as
" the dream of a night-vision. It shall even be
" as' when a hungry man dreameth that he eateth ;
" but he awaketh, and his soul is empty ; or as
" when a thirsty man dreameth, and behold he
" drinketh ; but he awaketh, and behold he is

446 ANSWER TO CROOLL'S
" faifat, and his soul hath appetite." ' " Vanity of
" Vanities, saith the preacher, vanity of vanities,
"aU is vanity." 2
If the Jews wanted a Messiah only for such
purposes as are stated in these questions ; it
would be comparatively a small matter, should
all future generations of Israel live and die, as all
former gerierations have lived and died, without a
Messiah. But we " sinners of the gentiles," being
the race of fallen Adam, ourselves also being
disposed to iriiitate him, having in nuraberless
instances actually copied his exaraple of ingrati
tude, apostacy, and rebellion ; and being thus
involved in his condemnation : we, knowing that
" it is appointed to men once to die, and after
" death the judgment ; " and that " in the sight
" of God shall no man living be justified ; " ^ need
a Redeemer and Saviour from the Avrath of God,
from the curse of his violated law, from the power
of the devil, frora our OAvn sinful propensities and
habits, " and frora this evil world." We Avant an
atonement, Avhich, can satisfy the Divine justice,
and render it honourable to an infinitely holy and
just God to pardon our sins ; and one " to bring
" in an everlasting righteousness," " for our jus-
" tification." We stand in urgent need of an
Advocate and Mediator to " appear in the presence
" of God for us," to render our prayers and ser
vices acceptable to hira. We want a mercy-seat,
and a High Priest before that mercy-seat ; " a
" priest upon his throne," Avho, being " Lord of
" all," may render, by his power, the sacrifice of
' Is. xxix. 7, 8. = Eccl. i. 2. ' Psalm cxliii, 2.

RESTORATION OF ISRAEL. 441
his death, and his intercession, as risen and
ascended, effectual " to redeem us from all ini-
" quity/' and to " save us from our sins." We
need a Saviour who can " pour upon us the
" Holy Spirit " to rencAv us unto holiness, and
make us, who are in ourselves " vessels Of Avrath
" fitted for destruction,'' to become " vessels of
" mercy prepared for eternal glory." In short we
need a Messiah, who " is able to save to the
" utterraost all Avho corae to God through hira ; "
to receive our souls at death, to raise our bodies,
incorruptible and glorious, at the resurrection ; to
silence all accusers at the day of judgment ; and
to put us in full possession of everlasting glory
and felicity.
We are also deeply convinced that the Jews
equally want such a Messiah. " The whole,
" irideed, need not a physician : " the wise, strong,
righteous, and holy, the perfectly righteous and
holy, need not such a Redeemer. Yet there is
vast danger of deception in this matter, through
the excessive self-flattery of the human heart ;
which is " deceitful above all things," as well as
" desperately wicked." " There is a Avay, that
" seeraeth right unto a man, but the end thereof
" are the ways of death." ' And we consider the .
words of our Lord to the Laodiceans fairly appli
cable to this case: "Because thou sayest, I am
" rich and increased with goods, and have need
"of nothing; and knowest not that thou art
" wretched, and miserable, and poor, and blind,
" and naked ; I counsel thee to buy of me gold
' Prov. xvi. 25. Jer. xvii. 9.

448 ANSWER TO CROOLL'S
" tried in the fire, that thou mayest be rich, and
" Avhite rairaent, that thou raayest be clotiied, and
" that the sharae Of thy nakedness do not appear ;
" and anoint thine eyes Avith eye-salve, that thou
" mayest see." ' But we have no occasion to refer
to the Ncav Testaraent : the ancient prophets often
give simUar warnings and counsels. ^
P. 117. 1. 26. ' The punishment,' &c. — I do
not think that all these quotations from the pro
phets bear upon the case of Israel, as a nation :
but I shall not contest that raatter: especially
as the main argument, about Jesus of Nazareth
being the Messiah, is not rauch concerned. I
agree with the Avriter, that God hath seyerely
punished the heathen Avho have injured offending
Israel ; that he will do the sarae to their future.
oppressors ; and that he Avill execute dreadful
judgraents on those who combine to oppose Israel,
when he «hall restore that people. But I contend
that all, both nations and individuals, who repent
of former injuries, and concur in God's purposes
of mercy to Israel ; and all who, at length re
nouncing their enraity, shall be cordially recon
ciled to converted Israel, and disposed to love and
honour them, will share Israel's blessedness ; and
thus that their restoration " shall be as life from
'^ the dead " to the whole earth. This I suppose
will be the case of all nations during the Millen
nium. P- 119. 1. 15. ' By Ezekiel.' Chapter xxxii.—
This chapter seems to be wholly, unconnected
Avith the subject. Nothing is said in it of the fate
' Rev. iii, 17, 18, ^ Jer, ii, 23-35: Hos, xiv, 1, 2,

RESTORATION OF ISRAEL. 449
©f ' all nations,' but merely of several nations
mentioned by name : as Ashur, Elam, Meshech,
Tubal, Edom, and the Zidonians. This emphatical
word all, which Mr. C. so severely blames the
apostle and our translators for adding, is here
introduced by hira without any warrant.
P. 120. 1. 10. — Mr. C. explains several of these
prophecies nearly as sorae raodern Christian
writers have done. The outline of the plan is
indeed probable ; though the wonderful changes
which perpetually take place, during these event
ful times, blot and deface, from tirae to tirae,
every attempt to fill up that outline. I do not,
however, mean to comrait rayself as attempting
to prophesy frora the prophecies : it suffices to
observe, that the Messiah is not once mentioned
in any one of them. Indeed it seeras throughout
taken for granted that he is already corae, but
that neither Israel, nor the nations at large, have
hitherto received hira and subraitted to hira : and
that very much violent opposition will yet be
made to the establishment of his kingdom
throughout the earth ; but that all opposition
shall be eventually overcome and terminated.
P. 121. 1. 13. ' Circumcised.'— The word, cir
cumcised, does not occur, in any of the prophecies
quoted, or referred to, in the whole passage :
though " uncircuracised " does in the thirty-
second of Ezekiel. This inaccuracy is, hoAvever,
of no consequence, except as it leads to an ac-
knowledgraent that the Mohararaedans are cir
cumcised. As these are computed to. be more
numerous than Christians ; and as circumcision is
' the GREAT seal' of Israel ; there are very many
VOL. IX. ' 2 G

450 ANSWER TO CROOLL'S
competitors with Israel for the honour of this ex
ternal distinction. (P. 29: p. 78. 1. 33l)
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 theiri." ' Does this prove, that ' a great
' part of Judah wen3fc into captiAdty with the
' Israelites ? '
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 ofthe second chapter
of Joel relate to other events, even to the awful
destruction of Jerusalem by the Romans.
P. 122. 1. 26. ' And I wiU shew,' &e.— The pro
phecy 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 Avill 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." 2
But, in the course of my reading, I have met with
' 2 Kings xviu, 9—13, ' Romans xi, 18—20,

RESTORATION OF ISRAEL. 451
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 sarae train
of serious reflection, in which the comparative
situations of the Jews and gentiles are brought
to their thoughts, learn huraility, gratitude, and
compassion. They consider all " boasting " over
others as extreraely wicked ; and, in proportion
as they think theraselves favoured above others,
they acknowledge their oAvn unworthiness, give
the whole glory to God, who alone hath raade the
difference, and pray for those Avhom they look on
as less favoured. And not only so : but they do
what they can to impart their peculiar advantages
to thera also.
P. 123.1.2. ' Restoration of Judah and Benja-
' min,' &c, L. 8. ' The gentiles would pay no at-
' tention,' &c. — The reader raust 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 some
times as wholly neglecting the instruetions given
theni. 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 acknoAvledge as their god ;
but not that they avUI never " turn frora idols
" to serve the living and true God." And
the verses which go before, prove directly the
2 G 2

452 ANSWER TO CROOLL'S
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 shaU teach us of his ways, and we will walk
" in his paths." ' The Avorshippers of God profess,
that " they will walk in the narae of the Lord their
" God for ever and ever :" yet raany of Israel
apostatized, and became idolaters; and numbers
of idolaters have forsaken, and still greater nura
bers will forsake, their idols, to worship the true
God. P. 123. 1. 19. ' The worship of Israel,' &c. If
this raean the worship instituted by the ritual
law of Moses, we cannot believe that it will ' en-
' 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 raaintained that the Avorship of heaven will be
conducted according to the ritual law of Moses.
As to the substance of the worship of Israel, as con
tained in the law and in the prophetSj 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 forras were shadows or prefigurations. —
But, according to Mr. C.'s stateraent, what is to
be done Avdth the gentiles ? The different forms
' of worship used by them are to be put away ; '
(1. 13 — 16.) ' yet they shall not becorae true wor-
' shippers.' I suppose it is raeant, that, in order
to their being true worshippers, they raust be pro-
, ' Mic. iv. 1—5.

RESTORATION OF ISRAEL. 453
selytcd, and circumcised, becorae Jews, and keep
the laAV. 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 sarae, ray
" narae shaU be great araong the gentiles : and in
" every place incense shall be offered to ray narae,
" and a pure offering ; for ray narae shall be great
" araong the heathen saith the Lord of hosts." '
P. 123.. 1. 24. ' But let us see,' &c. :— 1. 34.
' Forced to acknowledge,' &c. Nothing is said,
in the passage quoted frora Jereraiah,^ of 'forced
' to acknowledge.' Every true convert acknow
ledges his guilt, without corapulsion ; and so will
the Israelites, when converted and restored. •'
" Coming to the Lord frora the ends of the
" earth," iraplies 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 raight of God,' besides that of faUing
\dctiras to his oranlpotent vengeance ; Supposing
that raultitudes of the opposing nations should be
crushed by ' the hand and power of God ; ' and
others, thus perceiAing how iraraensely superior
he is to aU the idols of their worship, should submit
to hira, seek raercy, renounce idols, and become
his spiritual worshippers ; AviU this not be a fulfil
ment of the prophecy? Beyond doubt, this, for
substance, was meant by it;.
P. 124. 1. 7. ' Further we observe,' &c.-^Im7
penitent criminals do not generally ' come of
' Mal. i. 11. ' Jer. xvi. 19—21. ' Zech.' 'xii. 10,

454 ANSWER TO CROOLL'S
' their oAvn accord,' without ' being called,' in
order to be punished.
P. 124. 1. 19. ' No need to shew miracles, ex-
' cept in Egypt.' — Whether there was or was not
need, many and great miracles both of mercy and
judgment were shcAvn 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 attemjit prevented.
P. 124. 1. 21. ' Miracles wiU be shOAvn,' &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 Avhole world '
is no where intimated, nor is it in the least pro
bable. — Christian expositors have drawn many
confident eonclusiotis from the obscure prophecy
in the eighttjenth of Isaiah, not wholly dissimilar
from that of Mr. C. : but, as I cannot adopt, so J
do not presurae 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
Avere they ' all brought together in one time ? '
(p. 1 25. 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^—107

RESTORATION OF ISRAEL, 455
' restoration be bi'ought together ? ' (1. 10.) Gfod
will do it, no doubt ; but Avill they be miraculously
transported frora one country to another ? This is
no where intiraated. '
P. 125. 1. 10. I wiU not enter into any argu
ment concerning the texts of scripture here ad
duced : though it may be well doubted, whether,
they all relate to the future ' restoration of Israel'
or not ; for I do not deny that they may be Uter-
ally fulfilled in that event. But the misquotation
of one passage from Isaiah must be noticed. The
text is, " Darkness shall cover the earth, and gross
" darkness the people," or peoples, which includes
Israel also. Mr. C. puts " the kingdoms," as ex
cluding Israel, But I apprehend that the calling
of the gentiles in the primitive times, the restora
tion of Israel, and the conversion of the gentUes
all over the earth, and the millennium, are all
predicted in this chapter. ^
P. 126. 1. 11. ' Every true son of Abraham.' —
Does this include upright proselytes? Does it
exclude wicked Israelites ? The New Testament
necessarily suggests to Christians another View of
' the true sons of Abraham, ' ^ but on that it would
be improper to insist.
P. 126. 12. ' Afraid to come near him.' — " Ten
" men, out of all languages, of the nations, even
" shall take hold of the skirt of him tjiat is a Jew,
" saying, We will go with you ; for we have
" heard that God is with you." * Christians be
lieve that love will draw the gentiles to converted
' Is, xi, 11—16. Ixvi. 19, 20. • ' Is. Ix.
' Rom, iv, 11—18, Gal, iii, 7, 29. * Zech, viii, 23,

456 ANSWER TO CROOLL'S
Israel ; Jcavs imagine that /ear will drive them to .
a distance from them. I oavti I had rather be
loved than dreaded; "perfect love casteth out
" fear." P. 126. 1. 16. The twenty-fourth chapter of
Isaiah is generaUy considered as a prophecy which
more especially relates to Israel, and to all their
dispersions and sufferings hitherto ; with intiraa
tions of raercy to the gentiles, and to a remnant
of Israel ; ' and a glorious event to the whole : but
the interpretation of it does not concern our main
subject. No doubt very great troubles will be
experienced by the nations of the earth, at that
grand crisis which will terrainate in the glorious
millennium ; and the conclusion of the chapter
certainly predicts that event, however the other
parts of it may be explained.
P. 126. 1. 19. The two last verses in the thir
teenth chapter of Zechariah most evidently predict
the desolations of Jerusalera by the Romans ; the
subsequent miseries of the Jews ; and the future
conversion of Israel. ^
P. 126. 1. 21. " The breaker," &c.— There is
no doubt concerning the meaning of the word
translated " the Breaker," in Micah. » Let it here
also be conceded, (though this is far frora certain,)
that, the conversion and restoration of Israel are
predicted; and that " the Breaker" is the Mes
siah : (Note, p. 126 :) yet there is no intiraation
of his coming at that tirae ; but only of his
raarching before the Jews, or " at the head of
" tiiem." He will, no doubt, at that time break
'Is. xxiv, 10— 16. ¦¦ Zech, xiii, 8, 9, 'Micahii. 13,

RESTORATION OF ISRAEL. 457
in pieces all obstinate opposers, as " Avith an iron
" rod ; " but he will also break through all hin
drances and irapediraents ; he AviU break off' the
chains and bondage of Israel; he will break
through the irapediraent, arising from the pride,
impenitence and unbelief of their uncircumcised
hearts, the opposition of their carnal prejudices,
and reigning sins ; their " neck of steel and brow
" of brass." ' He AviU " break the stout heart,
" and bind up the broken heart." He once broke
the gates of the grave ; he still quickens the dead
in sin ; and at length, " all that are in the graves
" shall hear his voice, and shall come forth ; they
" that have done good, unto the resurrection of
" life ; and they that have done evil, to the resur-
." rection of damnation." ^
The term " Breaker," may therefore mean far
more, than ' crushing the gentiles.' All are his
" eneraies," who " will not have hira to reign
" over thera : " ^ and " his hand shall find out
" all his eneraies, and raake thera as a fiery
" oven in the day of wrath." * But Avhether all
the gentiles, or the gentiles exclusively he those
eneraies, constitutes another and very different
question. " The nation and kingdora that will
" not serve thee shall perish ; " but not such na
tions or individuals as welcorae the salvatiori of
Zion's King, and join themselves to his people.
P. 126. 1. 28. ' Who hath believed,' &c.— This
is the only place in which the fifty-third of Isaiah
is quoted or referred to : and, as sorae further
' Is. xlviii. 4. = John v. 28—29.
^ Luke xix. 27. •¦ Psalm xxi. 8, 9.

458 ANSWER TO CROOLL'S
notice must be taken of it, I shall not examine
particularly this application of the question with
which it begins : the New Testament applies it
far otherwise.' But it may be asked, in what
sense could this be the report of the gentiles?
How could they say, "Who hath believed our
report ? "
P. 127. 1. 23. ' Pick up every Jew,' &c.— This
conduct will scarcely be adopted by the enemies
oi God and Israel. As far as the prophecies ad
duced relate to events yet future, the full and
clear understanding of them must be Avaited for
till the accomplishment take place. (1. 9—21.) It
cannot, however, be supposed that those gentiles,
who so zealously and laboriously concur in
bringing Israel into their oAvn land, wiU be in
volved in the destruction of those who obstinately
oppose them.
P. 127. 1. 30. ' Your brethren. ' — Probably it
will be found that " the brethren" here spoken of ^
Avill be the converted gentiles, presented as an
oblation to Jehovah, by the Jews, " on whose
" .skirt they have laid hold : " ^ for when it is said,
" I will also take of thera for priests and LcAdtes, "
it does not appear how Israelites of the other
tribes could possibly be meant. None who are
not already Levites can be taken according to the
law as Levites, none as priests who are not priests
of Aaron's race. But to take of the gentiles min
isters of religion, as the priests and Levites were
in Israel, was an event worthy to be dignified by

' John xii, 37, 38, Rom, x. 15—17, ' Is. Ixvi, 20, 21,
' Rom, XV, 16.

RESTORATION OF ISRAEL. 459
a place in prophecy ; and the more so as it was
remote from every thought and expectation of the
Jews. P. 128. 1. 12. ' Next to this,' &c.— This accords
raore nearly with our sentiments, than with the
proArious stateraent of the author : and, with all
the attention of which I am capable, I cannot find
out what his sentiments are concerning ' all the
' nations of the earth,' after the opposition to the
restoration of Israel has finally ceased ; except that
they are to be " servants to Israel :" (1. 19.) but it
does not so clearly appear, whether they avUI be
the accepted worshippers of Israel's God, or not.
I shaU soon proceed to consider the prophecy in
the forty-ninth of Isaiah ; and shall here only ob
serve, that Mr. C. has substituted nations for
nation : thus shifting off from the nation oi Israel
that which is spoken of it, and charging it on the
nations ofthe heathen. The Hebrew is singular.
Whether the prophecies concerning the subjection
of the nations to Israel ought to be understood of
an outward subjection to the restored Jews, or
not, might be questioned: but I have already
conceded most freely, that converted Israel will
have a precedency in honour and love above all
other people ; no subjection will ever be required
by Israel, when " the Lord has circuracised his
" heart," except that of love ; and the superiority
will be exercised in meekness, equity, and kind
ness ; from whieh none except obstinate enemies
will be excepted. ,
There are several prophecies, which clearly im
ply a subjection of all nations to one power, or
collective body; in many of which the naraes.

460 ANSWER TO CROOLL'S
Israel, Judah, Jacob, Zion, Jerusalera, are intro
duced.' But Christian expositors by no raeans
consider these prophecies as predicting the political
subjugation of all other people to the one nation of
Israel. Daniel says, " I saw in the night visions,
" and behold one like the Son of raan carae with
" the clouds of heaven, and came to the Ancient
" of days, and they brought him near before hira ;
" and there was given to hira dorainion, and glory,
" and a kingdora^ that all people, nations, and
" languages should serve hira." — ^And again, " Un-
" til the Ancient of days carae, and judgraent was
" given to the saints of the Most High, and the
" tirae carae that the saints possessed the king-
" dora." And again, " And the kingdora and do-
" rainion, and the greatness of the kingdom, shall
" be given to the people of the saints of the Most
" High, whose kingdom is an everlasting kingdom,
" and all dominions shall serve and obey him." ^
In this prophecy nothing is said of Israel as a
nation : and " the little horn which raade war on
" the saints," ^ we consider as the principal enemy
and persecutor ofthe Christian church. But, when
the Messiah shall destroy this power, " the king-
" doms of the earth shall become his kingdom,"
and that of all true believers, whether of Jewish
or gentile extraction ; they being one Avith him.
Thus all nations will become subject to these
" saints of the Most High." Many of us consider
this as the clew to all the other prophecies on this
subject in the Old Testament : and, being fiilly
< »
' Is. xlix. 13—26. Ix. Ixvi. 10—24. Mic. vii. 12—20. Zech. xiv.
" Dan. vii. 13, 14, 22, 27. 'Dan. vii. 21.

RESTORATION OF ISRAEL. 461
convinced that the New Testament is " the Avord
" of God," we interpret thera in connexion with
the doctrine and the prophecies contained in it.
Especially the words of the Apostle, " The pro-
" raise, that he should be the heir of the world,
" was not to Abrahara and his seed through' the
" law, but through the righteousness of faith." '
We do not suppose that Israel as a nation will be
excluded : but that being in the first instance
brought to subrait to the Messiah iri penitent faith
and love, they wiU forra a preerainent part of this
corapany : that, when God shall restore v Israel to
their own land, many nations wiU oppose them
violently ; as others will struggle hard against
the general cause of Christianity: that in both
respects terrible vengeance will come on vast
midtitudes : that the survivors, convinced that
" God fighteth for Israel" and his church, will,. at
first perhaps Avith terror and reluctancy, submit
to a power which they cannot resist : but : after
sorae farther interpositions of mercy and judgment,
all nations wiU become wiUing subjects to Christ ;
and thus the saints as one with him shall possess
the kingdora. We do not, however, expect that,
so long as the Lord Jesus, and the New Testaraent,
are rejected by the Jews, they will be satisfied with
this interpretation : and, as it is not essential to the
arguraent, concerning Jesus being the true Mesr
siah, I shall not further insist on it. If I could con
ceive that the Messiah was not corae ; or that when
he shall corae his kingdora would be an earthly
kingdora ; I should feel no further interest in the
.' Rom. iv. 11—14,

462 ANSWER TO CROOLL'S
concern. Like other contests about temporal do
minion, I should consider it wholly out of my line.
The Lord who " doeth all things well," who once
gave the kingdoras ofthe earth to Nebuchadnezzar,
and at other times even to still viler lords, will give
it to whom he sees good : and if he see good to
give it to Israel as a nation, " his will be done."
Even with my present views of the subject, I
feel little concern about it. I have no objection
to Israel's having any degree of political dominion
over other nations, Avhich can be desirable, or even
practicable. But an universal political empire,
over all the four continents and the isles of the
sea, exercised by one nation, in a small country in
Asia, seeras ill to accord to many prophecies ; and
in its own nature it is not at all probable, or indeed
conceivable.' This, however, which forras so large
and prominent a part of Mr. C.'s book, seeras to
rae an object of no consequence, where the great
concerns of eternal salvation, or its awful alterna
tive, are under consideration.
Indeed, the grand subject of debate should be
brought back, frora all conjectures of what shall
be, to a siraple and accurate consideration of what
hath been : for we are far more in danger of erring,
in respect of unaccomplished prophecies, than in
respect of those events which have evidently oc-
eured on earth. The fulfilment ofthe prophecies,
concerning the Messiah and his kingdora, in Jesus
Christ and the success of Christianity, may be ,
clearly made out : but both Jews and Christians
have to encounter raany difficulties in explaining
' Is. xlix. 23, Ix. 10. 16.

RESTORATION OF ISRAEL. 463
unfulfilled prophecies ; and will probably all of
them in the event discover how greatly they were
mistaken. P. 129. 1. 17. ' The life of Israel,' &c.— Does
this mean the life of every individual Israelite, or
the continuance of Israel's dominion over the na
tions ? The duration of the church's prosperity,
and of Israel, will be at least a thousand years.
P. 129. 1. 21. ' Days ofthe tree of life.'— The
words of life are not found in the passage in Isaiah.
An oak from its first planting till its final decay by
old age, is supposed in some instances to last a
thousand years. This seems referred to : but it
is not clear what can be meant by ' the days of
' the tree of life ;' or what tree of life is intended. '
P. 129.1. 27. 'The unity of God established.'
P. 130. 1. 24. ' Because he is not worshipped,'
•&c. — ^^It seems, then, that the Lord AAdll reign and
be worshipped, as the only God, all over the earth :
and, if so, " all the gentiles," as well as Israel,
will thus obey and worship him.
P. 131. 1. 1. ' Joash king of Judah, was the
' second,' &e. — ^There is no scriptural record con
cerning Joash making ' himself a god.' ^
P. 131. 1. 6. ' Hiram, king of Tyrus,' &c.— It
is generally supposed that the narae of this king
of Tyre was Ithobalus^ or Ethbaal. The narae
Hirara, however, does not occur .^
P. 131.1. 12. ' Everyman,' &c. — Nebuchadnezzar
lived sorae time after his extraordinary madness,
' Gen. ii.9. iii. 22—24. Prov. iii. 18. xi. 30. xiii. 12. xv. 4.
Rev. ii. 7. xxii. 3. 14. ' 2 Kings xii. 18—21.
2 Chron. xxiv. 17^ — 25, ' Ezek. xxviii. 1—19.

464 ANSWER TaCROOLL'S
died' a natural death, and Avas evidently a hurable
penitent worshipper of Jehovah. It is not indeed
said that Nebuchadnezzar ' raade hiraself a god ; '
though his arrogant language seemed to imply it.'
The language ascribed to the king of Babylon by
Isaiah was intended chiefly for Belshazzar .^ — It is
also meant that the crucifixion of Jesus was the
punishment of his claira ; but " he was declared
" to be the Son of God with power, by the resur-
" rection frora the dead. "^ Herod, who put Jaraes
to death, and, because it pleased the Jews, purposed
to kill Peter also, should have been added to the
list;* if not from the New Testament, yet frora
Josephus. P. 131. 1. 24. ' If he wiUstiU say,' Sac— Balaam
is the antecedent : but the writer raeans, ' If any
' one will say, Man is a God, tell him he is a liar.'
That is, if a Christian will say this of Jesus, Balaam
is directed to ' call hira a liar.' It is not clear
how Mr. C. makes out this meaning from Balaam's
words ;^ but the interpretation is so little plausible,
that it may be safely left.
P. 131. 1. 25. ' They that raake thera :'— that
is, images. Mr. C. in this and the following quo
tations and reasonings, (p. 131, 132,^ endeavours
to disprove the deity of Christ, or rather to set his
seal to the sentence of the Jewish Sanhedrin, that
he deserved to die, " because he, being a man,
" made himself God." ^ But certainly texts proving
that iraages of gold and silver, wood or stone, are
' Dan. iii. 15. iv, 30. v. 19,20. ' Is. xiv. 12—14.
' Rom. i. 4. ' Acts xii. 1—4, 21—24.
^ Nujnb, xxiii. 19. " John x. 33.

RESTORATION OF ISRAEL. 465
not god, must be wholly irrelevant to the argu
ment ; as well, as all declarations, that man is not
God, or that Unity is not Trinity. (P. 134. 1. 25
— 30.) — After all the laboured, acute, and learned
efforts of Socinians, and other nominal Christians,
against the doctrine of the Trinity ; the loose and
general objections against it, thrown together in
this place, are not greatly to be dreaded. A large
proportion of learned Trinitarians give up, as an
interpolation, the text quoted from John;' yet
whether authentic or not, it must be allowed to
be a clear and concise stateraent of our dpctrine.
" The Father, the Word, and the Holy Spirit, and
" these three are one : " ('Ou7oi ol Tph; h sm.) These
three persons {masc.) " are ©ne" {neuter,) @en,v,
numen. We aUow that the clearest and fullest
revelation of this raystery is contained in the New
Testaraent. There it is so fuU and undeniable,
that Antitrinitarians have CAddently no resource
left thera, but to pronounce very raany of the
passages in proof of it, either interpolations, or
corrupt readings, or the erroneous conclusions of
the writer, as a fallible man and a feeble reasoner.
If this procedure, which reduces the word of God
to a level Avith other ' ancient, verierable, and
' authentic books,' claiming no divine inspiration,
be not needful to their tottering cause, why do
they so constantly have recourse to it? — ^But, in
deed, even the Jews may teach them that it is the
doctrine of the New Testament ; as one of their
strongest objections to this sacred book is taken
from that doctrine being so undeniably contained
' 1 John V. 7, 8,
VOL. rx. 2 H

466 ANSWER TO CROOLL'S
in it. Fas est et ab hoste doceri. Let the point
once be established, that Jesus is the Messiah
predicted in the Old Testaraent ; and the proof
that the doctrine of the Trinity is taught by hira,
and his apostles, will not be a matter of great
difficulty. On the question, ' Was the Messiah to be a
' mere raan like other raen ? ' sorae things have
been adduced from the Old Testament, as to his
Deity, which, I am confident, cannot easily be
answered. In addition to these, it may here be
observed, on the general doctrine ; that the name
of God in Hebrew being plural, and yet almost
always, in this sense of it, used Avith singular verbs
and pronouns ; is at least a remarkable circura
stance in the phraseology of that book, which es
pecially makes knoAvn to " mankind the one living
" and true God," as distinguished frora all false
gods. The language used in the creation of Adam,
" Let us make man, in our image, after our like-
" ness : so God created man in his own iraage,
" in the iraage of God created he him."' The
circumstance also, that in the Hebrew the word
rendered Creator is plural, " Remeraber thy
" Creators ;" (Marg ;2) and raany other things of
this kind, are such as Antitrinitarians, Jews or
Christians, would not have previously expected ;
and which, however light they may affect to make
of them, they would much rather had not been
found in scripture.
The following passage from the law, is Avorthy
of notice in this arguraent : " On this Avisei ye shall
' Gen. i. 26,27. ' Ec. xii. 1.

RESTORATION OF ISRAEL. 467
*' bless the children of Israel, saying unto them,
*' Jehovah bless thee and keep thee ; Jehovah
" make his face to shine upon thee, and be gra-
*' cious unto thee; JehovaS lift up his countenance
*' upon thee and give thee peace; and they shall
*' put my name upon the children of Israel, and I
" will bless them," This threefold repetition of
the narae, Jehovah, has generally been considered
as iraplying sorae mystery : yet who, e^tcepti the
man who believes a Trinity of persons in the unity
of the Godhead, can shew what that raystery is ?
and what Christian can help recoUeeting the form
of Christian baptisra, " In the name {one name,)
" of the -Father, and of the Son, and of the Holy
"Ghost?" or the Christian benediction, :" The
*' grace of our Lord Jesus Christi, and the love of
" God, and the coramunion of the Holy Ghost, be
" Avith you all. Araen?"'
Sorae explication of those texts which speak
expressly of the Messiah as God;^ yea, sorae pe
culiarly saii^acfory explication ought in all reason
to be given ; before the doctrine should be treated
with decided irreverence^ -
What shaU we say to the command, " Kiss the
*' Son, lesthe be angry ; " and to the exclamation,
" Blessed are all they who, trust in him ?"^ Do not
both these ascribe divine honour and worship to
him?* — ". Cursed is he that trustethjn raan, and
" raaketh fleSh his arra. Blessed is the man that
"trusteth in the Lord, and whose hope the Lord
• Numb.vi. 23—27. Matt, xxviii. 19. 2 Cor. xiii. 14.
' Ps. ?lv. 8. Jer. xvii. S, 6. Is. vii. 14. ix. 6, 7. Mic. v. 2.
Zech. xiii. 10. ' Ps. ii. 12. * Ps. cxlvi. 3, 4.
» H 2

468 ANSWER TO CROOLL'S
" is." How then can he be blessed who trusteth
in the Messiah, if the Messiah be only ' man like
' other men ? ' And, if the Messiah be not meant,
what man, or angel, or creature, can be substituted
in his place, to whom Jehovah would say, " Kiss
" the Son lest he be angry, and ye perish from
" the way, when his wrath be kindled, yea, but a
" little. Blessed are all they that put their trust
"in hira?"'
The language of raany Scriptures, which are
little regarded in the arguraent, requires some
what more notice.
Thus we read in Isaiah : " Hearken unto rae, O
" Jacob and Israel, ray called, I ara he. I ara the
" First, I^also am the Last.^ My hand also hath
" laid the foundation of the earth, and my right
" hand hath spanned the heavens : when I call,
" they stand up together. All ye, assemble your-
" selves, and hear ; which araong thera hath de-
" clared these things ? The Lord hath loved him ;
" he Avill do his pleasure on Babylon, and his
" arm ' shall be on the Chaldeans. I, even I,
" have spoken ; yea, I have called him ; I have
" brought him, and he shall raake his way pros-
" perous. Corae ye near unto rae, hear ye this.
" I have not spoken in secret frora the beginning:
" frora the time that it was, there ara I ; and now
" the Lord God, and his Spirit hath sent rae." *
Who is the speaker in this passage ? There is not
the least intimation of any change in the person
' Is. xi. 10. xii. 2. Matt. xii. 21. Rom. xv. 12. Eph. i. 12, 13.
' Is. xH. 4. xliv. 6. Rev. i. II. 17. ii. 8. xxii, 13.
' Is. xlviii. 12—16.

RESTORATION OF ISRAEL. 469
speaking in the former and in the latter part of
the quotation; in which the peculiar style of
Deity, and the name Jehovah are used. Even in
the latter part, he speaks decidedly the language
of Deity ; yet he says, " Adonai Jehovah, and his
" Spirit hath sent rae." Or, " hath sent rae, and
his Spirit." For this is the more obvious render
ing of the clause.
Is there then in this passage nothing favouring
the doctrine of the Messiah's Deity, or that of the
Trinity ? In like manner, by another prophet ;
" Thus saith the Lord of hosts, after the glory
" hath he sent rae unto the nations which spoUed
" you : for he that toucheth you, toucheth the
" apple of his eye. For, behold, / will shake mine
" hand upon thera, and th'ey shall be a spoil to
"their servants; and ye shall know that the
" Lord of hosts hath sent me. Sing and rejoice,
" O daughter of Zion ; for lo, I corae, and I avUI
" dwell in the midst of thee, saith the Lord : and
" many nations shall be joined to the Lord in that
" day, and shall be my people: and / will dwell
" in the midst of thee, and thou shalt know, that
" the Lord of hosts hath sent me unto thee." ' I.
must entreat the reader to examine carefully the
language of this prophecy. I have raarked sorae
clauses, in Italics, as requiring peculiar notice.
But it is manifest that the speaker repeatedly calls
hiraself Jehovah ; and uses expressions pecuhar
to God ; and yet he says again and again, " the
" Lord of hosts hath sent rae." I scarcely know
any passage in the New Testament more decided
' Zech. ii. 8—11. See also Zech. iii. 1, 2. vi. 12—14. xii. 10.

4!70 ANSWER TO CROOLL'S
in this respect ; and it raust lead hira, who is in
tiraately conversant Avith the scriptures, to recollect
the several texts in whiehit is said, " God dwelleth
" in you ; " " Christ dweUeth in you ;" " Ye are
'^ the temple of God, and the Spirit of God
"dwelleth in you." ' Especially the Avords of our
Lord must occur to him, " The Spirit of truth
" dwelleth with you, and shall be in you." " If a
" man love me he wiU keep my words, and my
"Father will love him ; and we will come to him,
" and make our abode with him." ^
Again, we read in Malachi ; " The Lord whom
" ye seek, shall suddenly corae to his temple, even
" the Messenger of the covenant whom ye delight
" in ; behold he shall come, saith the Lord of
"hosts."* Here again I ask, who is this Lord
that shall come to his temple ? Surely the temple
was not consecrated to raan, or angel, or any
otiier except Jehovah. Had modern Antitrini
tarians dictated the scriptures, we should no more
have met with this phraseology in the Old Testa
ment, than in the New, with the passage of John
supposed to be interpolated ; or another, which is
not said to be so : " We know, that the Son of
" God is come, and hath given us an under-
" standings that we may know hira that is true ;
" and we are in him that is true, even in his Son
"Jesus Christ. This ('OuT'of) is the true God, and
" eternal life. Little children keep yourselves
" frora idols." * I say again, all Antitrinitarians
had rauch rather these passages were not found in
' 1 Cor. iii. 16. * John xiv. 16—23.
'Mal. iii. 1, 2. ' 1 John v. 20, 21.

RESTORATION OF ISRAEL. 471
the scriptures ; and would be glad to alter or ex
punge them.
The traditions of almost every nation contain
soraething analagous to plurality in unity, how
ever distorted, in respect of the Deity: and raany
passages have by learned men been adduced even
from the Targums and Talmuds of the Jews,
which concur in this opinion. I do not adduce
these things as proofs; but to induce Jews, as
well as others, to use more caution and reverence
of God, in speaking on this sublime, raysterious,
and aAvful subject; and in order to shew that
Christians did not invent the doctrine of the Tri
nity. " Canst thou by searching find out God ?
*' canst thou find out the Almighty to perfection! "
We cannot comprehend ourselves, or how " body,
*' soul, and spirit," forra one individual raan : how
then are we competent to decide, as ex cathedra,
concerning the infinite God ?
P. 132. 1. 13. ' What does Paul mean by this
' sentence. All in all ? ' ' — ' He saith not that the
* Father, mentioned in the twenty-fourth verse,
* but that " God may be all in all : " and so he
' seems to lead us t6 that interpretation of the
' Godhead, Avhich coraprehends Father, Son, and
'Holy Ghost; that the Godhead, raay govern all
' things by hiraseff, without the intervention of a
' Mediator to exact our obedience in his name,
' and to convey to us favours and rewards; So
' as now Christ, God-man, is " all in all," (Col. iii.
' 11 ;) because the Father hath put all things into
' his hand, does all things, and governs all things
' 1 Cor. XV. 28.

472 ANSWER TO CROOLL'S
' by him ; when this econoray ceases, the Godhead
' wiU be " aU in aU." ' {Whitby.)
' The distinction between the absolute, universal^
' and everlasting kingdom of God, the Governor
' of all ; and the mediatorial kingdom of Christ, as
' instituted for the benefit of fallen man, which
' was intended to endure for a time, in order to
' accomplish certain important ends, to the glOry
' of God in raan's salvation ; will, after the day of
' judgraent, be terminated. Christ, having exe-
' cuted his coraraission, Avill cease to reign over
' all worlds, as Mediator, having publicly delivered
' up the kingdom to God in the person of the
' Father : yet he will, in human nature, retain a
'peculiar authority over his redeeraed people;
' and, as one with the Father, he will, Avith him
' and the Holy Spirit, reign one " God over all
' blessed for evermore." Nor will he any more
' cease to reign in this sense, when he hath given
' up the raediatorial kingdom, than the Father
' ceased to reign, when he appointed the Son to
' that kingdom.' {The Author's Commentary.)
P. 132. 1. 26. 'The last s versey &c.— As God
was pleased that his servant Moses should place
the verse in question last, it seems not very re
verential to say, ' Why is not this verse first in
' the song, as indeed it ought to be?' - 1 think
few persons will be satisfied with the reason as
signed for the transposition ; however assured he
may be " that the kingdoms of the earth " shall,
in the last days, become the kingdoms of God
and his Messiah.
P. 133. 1. 10. " My Father is greater than I."—
' As Mediator, I receive my commission from the

RESTORATION OF ISRAEL. 473
' Father : and, as I am his Ambassador, he is my
' Principal, and as such my superior.' An am
bassador is equal in nature to his prince. " Nei-
" ther the Son, but the Father."
P- 133. 1. 14. ' Of that day and that hour.'—
The Son, as Mediator, does not know that day ;
it being no part of that " revelation which was
" given" him to make knoAvn to his church. — Let
the reader compare this part, which consists of
quotations from the New Testaraent, with the
language of angels concerning the " Lamb that
" was slain," in the Revelation of St. John. '
P. 133. 1. 33. ' The difference is uncomraonly
' great,' &c. — ^The Pharisees ascribed the rairacles
of Jesus to tiie power of Satan : thus they " blas-
" phemed the Son of raan," during the season of
his humiliation. They also condemned him to
death, as a blasphemer, for raaking " himself
" God." But he arose from the dead. " This
" Jesus hath God raised up, whereof we all are
" Avitnesses. Therefore, being by the right hand
" of God exalted, and having received of the
" Father the promise of the Holy Ghost, he hath
" shed forth this, which ye noAv see and hear." ^
Thus he. was " justified by the Spirit :" and they
who rejected this last demonstration of his being
the divine Messiah, would never be forgiven : not
because the Holy Ghost is greater than the Son,
but because the guilt of those, who blasphemed, this
grand proof that Jesus was the Messiah, was raore
heinous than the guilt of those, who ' blaspheraed
him when living as Man on earth. — If a Jew will
¦• Rev. V. 12—14. ' Acts ii. 32, 33.

474 ANSWER TO CROOLL'S
attempt to prove his doctrine from the New Tes
tament, he must so far be answered frora the New
Testaraent, and according to it. — Indeed Jesus
raay be said to be greater than the Holy Spirit,
in the very same way in which the Father is greater
than the Son : not in nature and perfections ; but
as sending him, and being glorified by him, as the
principal by his ambassador. All other inferiority
Trinitarians deny.
If Jesus be Immanuel, he is both God and
Man : whatever is said of him as man, must be
understood of his human nature : whatever of
hira as God, of his divine nature. Suppose, for a
moment, the doctrine to be true ; we ask. How
could it be possible to speak of him in other lan
guage than that which he uses concerning hiraseff,
and whichthe Avriters of the New Testament use
concerning hira? Before any objection can be
made to bear against this language ; the doctrine
must either be proved false, or, "by a petitio prin-
cipii, be assumed to be false.
P. 134.1. 2. ' Secondly, Christ says. Not,' &c.
In condescension to Jewish prejudices, and those
of Jewish converts to Christianity, some particulars
of the Mosaic law were recomraended to the ob
servation even of the gentile converts ; but the
Apostles evidently considered that law as, in itseff,
abolished. On the other hand, our Lord by no
raeans intended that his disciples should, during
his life, in any instance disobey the written' cere
monial law. He hiraseff perfectly observed it,
and taught them to do the same. ' The oral law,
' Matt, xxiii. 2, 3.

RESTORATION OF ISRAEL. 475
" the traditions of the elders," he indeed protested
against, as " making void" the written law of
God. T^hese hints suffice to shew, that there was
no discordance between our Lord's doctrine and
that ofthe apostles, as speaking by the Holy Spirit.
That the words and works of Christ, and those
of the Holy Spirit, were, according to the IMew
Testament, in many, respects one and the same,
might easily be shcAvn : let the reader carefully
compare the texts referred to in the margin, and
he must be convinced of this. '
P. 134. 1. 17. ' A man,' &c.— That Jesus was
" a man approved of God," no Christian denies :
but how does this prove that he was no more
thari a man? Even by assuraing, before all
proof, that the doctrine in debate is false and
impossible, and in no other way. But is this
sound logic ?
P. 134. 1. 31. ' To take the glory,' &c.— If we
give the glory due to God ' to a raortal man,' or
to any creature, we are guilty of idolatry. But,
except by assuraing without proof that our doc
trine is false, this does not evince that our worship
of Jesus Christ is idolatry : for we believe hira to
be One Avith the Faither and the Holy Spirit,
" God over all, blessed for everraore." He re
quires, and we believe that he had a full right to
require, that " all raen should honour the Son,
"even as they honour the Father: he that hon-
" oureth not the Son honoureth not the Father
"which hath sent hira." ^ And we must have far
' Matt. X. 20. Mark xiii. 11. Luke xii. 12. xxi. 15. Rev. ii'.
1,7,8,11,12,17,18,29. iii. 1,6, 7, 13, 14,22. =Johnv.23.

476 ANSWER TO CROOLL'S
stronger arguraents than those here adduced, to
convince us that Ave are raistaken in this grand
concern. But, if indeed the great and glorious God do
subsist in three persons. Father, Son, and Holy
Spirit ; if he have revealed this, as plainly as words
can convey the mysterious truth ; and if men,
" leaning to their own understanding," treat this
revelation as a lie ; (" He that believeth not, hath
" raade God a liar ; ") is there, I say, no danger
on the other side? Is it not possible, that the
' Suprerae Being ' of Antitrinitarians, whether
Jews, Christians, or Mohararaedans, raay be no
more the true God, than Baal or Jupiter was?
Not only the mysteries of his na,ture, but the per
fections of his justice and holiness, are (to say no
more,) grievously veiled and clouded by all Anti
trinitarians. "The Holy One of Israel ceases
" from before us." " A just God and a SAvmuR"
is not recognised. Mercy, AAdthout an atoneraent
of infinite value, dishonours the law and justice
of God ; and raany of us are greatly alarmed in
respect of Antitrinitarians, lest they should be
found Avorshippers of an ideal Suprerae Being, an
ens rationis : though not " the work of their own
" hands," yet the creation of their iraagination ;
and no raore the God of Abraham, " the Holy
" One of Israel," « the God and Father of our
" Lord Jesus Christ," than the supreme deity of
the Chinese or Hindoos. An impartial man must
aUow, that there is danger on both sides : and
none, but he who takes it for granted that his
own doctrine is true, and his opponent's false.

RESTORATION OF ISRAEL. 477
will contend that all the danger lies on one
side. '
Some at least of the Jews consider Christianity
as materializing or corporalizing' tiie divine es
sence : but this originates wholly from misappre
hension. It cannot be denied that there have
been Christians, so called, who at least give occa
sion for such a charge ; and indeed there still are ;
but Christianity itself is not answerable for ^ny
sentiment which is not authorized by the New
Testament. And in this sacred book, where
especially the doctrine of the Trinity is most fully
revealed ; the idea of ' materializing or corporal-
' izing, the divine essence,' is wholly excluded.
" No man hath seen God at any tirae." " The
" King eternal, iraraortal, invisible," " whom no
" man hath seen, or can see." 2 The doctrine of
" God raanifest in the flesh " does not suppose
that the divine essence is corporalized ; but that
it raariifests itself to raan in and through the
huraan nature of Jesus Christ, Avho is " the iraage
" of the invisible God," and " in whora it pleased
" all fulness to dwell," even " aU the fulness of
" the Godhead bodily : " ^ for " the Word became
" {kykvefo) flesh, and tabernacled among us ; "
{a<rw)vuj(rsv \) as the glory qf Jehovah did in the
tabernacle in the wilderness, or in Solomon's
temple. Therefore Jesus said, ", Destroy this
" teraple : " — " he spake of the teraple of his
"body," or of his human nature.* The divine
perfections are displayed in the person, and by
' See Matt. xi. 27. John v. 23. 1 John ii. 23. v. 21, 22.
'Johni. 18. ITim. i. 17. vi. 16.
' Col. i. 15, 19. ii. 9. Heb. i. 3. * John i. 14. ii. 19—21.

478 ANSWER TO CROOLL'S
the words and works of Christ, who, as God, is
" One with the Father ; " and his divine nature is
manifested in and through his human nature,
being mysteriously united to it. Thus, ' as the
' reasonable soul and flesh is one man, so God and
' Man is one Christ.' But this materializes or
corporalizes, neither the reasonable soul, nor the
divine essence. ' One, not by the conversion of
' the Godhead into flesh, but by taking the man-
' hood into God.' ' Perhaps no Protestant creed
enters so rainutely into particulars, or approaches
so near the vain atterapt to render the incorapre-
hensible mystery of the Trinity comprehensible as
the Athanasian Creed does : yet it most decidedly
protests against the idea of corporalizing the,
essence of the Deity. " The form of God,"^ which
some object to, has nothing to do with materi
alism. " A spirit stood before me ; I could not
" discern the ^orm thereof; " says Eliphaz in Job.^
" The form of the fourth is as the Son of God,"
says Nebuchadnezzar of the angel who appeared
with the three young Jews in the fiery furnace. ¦*
" The similitude of Jehovah shall he behold." ^
This similitude of Jehovah, we believe to be " the
" form of God," in which the only begotten Son
of God raanifested hiraself, to the patriarchs, to
Moses, and to others. " No man hath seen God
" at any tirae ; the only begotten Son, who is in
" the bosora of the Father, he hath declarisd
" hira." ^ Forma animi ceterna, (' the form of the
' mind is eternal,) says Tacitus, who, as neither

' Athan, Creed. ' Phil. ii. 6. ' Job iv. 15, 16.
* Dan. iii. 25. ' Num. xii. 8. ' John i. 18.

RESTORATION OF ISRAEL, ' 479
Jew nor Christian, may be supposed impartial :
but had he any idea of materializing or corporal
izing the human soul ? — It raight easily be shcAvn,
that there are expressions and narrations in the
Old Testament, more suited to convey this idea,
than any in the New : ' but I reverence the word
of God in both Testaraents, and am confident
that, properly interpreted, the whole sacred vo-;
lurae is calculated to exclude all such gross ideas
of the divine essence, and deeply to impress the
contrary : — " God is a Spirit, and they that wor-
" ship hira raust worship in spirit and in truth." ^
P. 135. 1. 6. — I do not object to the conclu
sion which Mr. C. deduces frora the text in
Deuteronomy : " I shall cause them to die, that
" shall say there is another God : " and it would
be a relief to hear him speak so seriously about
" the second death," (p. 135. I. 12.) and ' the day
' of judgment,' Avere it not counterbalanced by
other considerations. As, however, the clause,
" the second death," is taken from the New Tes
taraent ; the several passages where it occurs,
are seriously reqoraraended to his attention.^
Christians, at least Protestant Christians, hold
as ptrongly as the Jews, that it is a damnable.
sin, to give divine honour to any creature, to
any except God : but they believe, that the
OnC; living and true God incomprehensibly exists
as three Persons, "The Father, the Son, and
the Holy Ghost:" into whose one name, we
are baptized. Divine perfections are ascribed
" Gen. iii. 8. xxxii. 24—29. Exod. xxiv. 10. Hos, xii. 3--5.
= John iv. 24. ' Rev. ii. 11. xx, 14, 15. xxi. 8.

il

480 ANSWER TO CROOLLS
to^ each separately ; divine operations are stated
to be performed by each, and divine honours
are rendered to each : yet there is only " One
" livmg and true God." This we think revealed
in the Avhole scripture, but most clearly in the Ncav
Testaraent. But, though I do not object to Mr. C.'s conclu
sion frora the passage adduced, I must strongly
object to his new version of it, which is only a
translation of a part of the verse, and not at all
consistent with the other part of it. — " For I, I,
" He, and there is no God besides me : I cause to
" die, and I cause to live : I wound and I heal,
" and not from my hand a deliverer." This, I
think, is strictly a literal translation. Th(^re is
no pronoun affix to the verb, " I cause to die,"
Avhich there should be, to give CA'cn the former
elause the meaning Mr. C. puts upon it ; and the
latter part is wholly incorapatible with it. Had a
Christian taken such a liberty with the scripture,
and in the sarae raanner, I should have marked it
with raore indignant disapprobation,
P. 135. 1. 14. ' O how wonderful,' &c.— It is
indeed wonderful, that such an iraraense raajority
of Christians, (luring almost 1800 years, includirig
the most sagacious, the raost learned, the most holy,
pious, and useful men, whora the world ever saw,
should have raaintained the doctrine ofthe Trinity :
and have forraed both their creeds, and liturgies,
and their whole worship, with all their hopes of
eternal salvation, and all their motives for self-
denying labours and patient sufferings, — from this
doctrine ; if it be not the doctrine of revelation ?
And that they should have been so deeply con-

RESTORATION OF ISRAEL. 481
vinced in the raidst of persecutions, and at the ap
proach of Adolent, or natural, death, that it was the
" sure testimony of God." It is also most wonderful,
that at the reforraation from Popery, when every
part of Christianity, as corrupted by Papists and
others, was examined and reexamined, with the
raost acute, patient, and diligent investigation,' by
men of no ordinary talents and learning, many of
whom sealed their testimony in the flaraes, and
others lived in constant, expectation of the same
martyrdom ; when numberless ancient, and in that
view venerable, notions and practices were abol
ished, asantichristian ; that they, I say, at this crisis,
should, without one exception, as to a collective
body, have retained the doctrine of the Trinity in
their creeds, articles, and liturgies. This is indeed
wonderful, if it be not the doctrine of scripture.
That they should also persist in recomraending
this faith, with their dying lips, to their surviving
friends : that this should, especially, have been
the case with those who spent their lives in study
ing the scriptures ! That all the labours of able,
zealous, and learned Socinians, as well as the
sneers and sarcasras of avowed infidels, should
have effected so very little coraparatively in oppo
sition to it, and that little by no means permanent :
and that, in every age, the raen who have most
zealously airaed to effect the conversion of idola
ters, in every part of the globe, to the worship of
the God and Father of our Lord Jesus Christ, and
Of the wicked frora the errors of their ways, should
have held, as essential to Christianity, the doc
trine ofthe Trinity ; these things are indeed Avon-
VOL. IX. , 2 1

482 ANSWER TO CROOLL'S
derfiil, most wonderful, absolutely unaccountable :
and, if they w^re not capable of such proof as ex-
eludes doubt, they Avould be perfectly incredible.
If this be not the doctrine of the prophets, and ofthe
apostles of Jesus Christ, this fact is indeed more
wonderful than any of the miracles recorded in
scripture ; or any other well attested fact in uni
versal history.
If the writer iriay be permitted to speak of hira
self, after such a venerable corapany, he would say j
that, before he had, with any proportionable
degree of seriohsness and diligenpe, studied the
scriptures, he Avas a Socinian; and could have
retailed all the ordinary objections to the doctrine
of the Trinity, and the other doctrines which
depend on it, with sufficient plausibiUty and
confidence, and with an assumed air of superior
discernment : but by searching the scriptures with
great assiduity, and by prayer for that wisdom,
which God h^s promised to those who seek wisdom
from him, as one in most deep concern about the
salvation of his own soul ; with little aid from
Trinitarian writers, and none frora preachers ; after
much opposition of heart to the .doctrine, he becMme^
in about two years, a decided Trinitarian. This has
been stated in ' The Force of Truth,' which has
now been published more than thirty-six years.
All these years have been« employed almost exclu
sively, in searching and explaining the scriptures,
from the pulpit and the press : and, at this day,
his assurance that the doctrine of the Trinity is
the £lear testittiony of God. in his holy qracles, is
even stronger than ever. He, indeed, finds no

RESTORATION OF ISRAEL, 483
capacity of doinhting the doctrine, except on the
supposition, that the scriptures are not the word
of God.
P. 135. 1. 17. ' A father is above the son,' &c.
— ^Not in nature certainly ; but merely as the
senior and superior relation; the same iia,tvire
being common to bpth.
P. 136. 1. 12. ' The gentiles to knoAV that his
' narae is not thre6, but; One.' — ^Every zealot for
a sect, or a sentiraent, is ready to say, ' Ere long
all will be of my opinion : ' but, I do not read in
the prophets, that ' God will cause the gentiles to
' know, that his name is not three but One.' Chris
tians, however, have no objection to the position '•
" Baptize them in the name " (not names) " of
" the Father, and of the Son, and of the Holy
" Ghost." Certainly three names do not imply
three persons. Marcus TuUius Cicero, Caius
Julius Caesar ; each three names of the sarae man :
but Aye have no objection to three persons. Our
doctrine is. Three persons and one God

Here Mr. C. closes : but, before I close, I must
take some notice of his omissions. He has never,
as it has before been observed, brought forward
the question. Whether it was predicted that the
Messiah should be a Priest, or not ? He has not
stated whether the predicted Messiah was to die,
or not ; probably he thinks that he will not. But,
supposing hipfi to die, whether he would die a
natural or a violent death : if a violent death, in
2 I 2

484 ANSWER TO CROOLL'S
what manner, and by Avhom, and what the event
would be ; whether as a sacrifice for sin, or not.
Mr. C. raust know that Christians lay very great
stress on each of these particulars ; and they con
sider certain parts of the Old Testament as most
explicitly and undeniably predicting them, even
to minuteness ; in short, that all the prophets
" testified beforehand the sufferings of Christ, and
" the glory which should foUow."
It has indeed been publicly asserted, and it
remains,' I believe, uncontradicted, that the Jews
are forbidden by their Rabbles to read the fifty-
third chapter of Isaiah. If this be not true, it
should be publicly contradicted.
Whatever were the motives of these, and other
similar omissions, by Mr. C. ; I must not conclude
my answer without bringing forward, in a com
pendious raanner, the substance of the prophecies
of the Old Te'staraent, on the following points.
I. Concerning the reception, with which the
Messiah would raeet frora the nation of Israel.
II. Concerning his vdolent death, and that kind
of death ty which he would be cut off; with the
special end and design of his crucifixion. And,
III. Concerning his resurrection, and subse
quent glory ; and the kingdora Avhich he, as risen
and ascended, would establish,, preserve, and ex
tend through the whole earth ; to endure tiU the
end of the world. ,

I, Concerning the reception, A^ith Avhich the
Messiah would raeet from the nation of Israel.

RESTORATION OF ISRAEL, 485
Thus we read in Isaiah : " Listen, O isles unto'
^^ rae, and hearken, ye people frora far : The Lord
*' hath called rae from the Avorab : frora the bowels
*' of ray mother hath he made mention of my
"name. And he hath made my mouth Uke a
¦" sharp- sword ; in the shadow of his hand hath be
" hid rae, and made me a polisried shaft ; in his
" quiver hath he hid me ; and said unto me. Thou
" art ray servant, O Israel, in whora I wUl be
*' glorified." It is plain, that the Messiah is
intended in this prophecy; for the particulars
specified in it never raet, nor can raeet, in any
other person :. and he may be called Israel, in
the same way as he is called " the seed of Abra-
" ham," being " the olory of his people Israel ; "
the Head of that body which, with the Head, is
" the Israel of God :" and as having, like Jacob,
when "he received the narae of Israel, wrestled
with God, and prevailed for the blessing. ' But
an individual, and not the nation, raust be in
tended ; or the whole which foUows in the context
will be destitute of meaning. — " Then I said, I
" have laboured in vain, I have spent my strength
" for nought, and in vain ; yet surely ray judg-
" raent is with the Lord, and ray work with my
" God. And now, saith the Lord that forraed
" thee frora the womb to be his servant, to bring
" Jacob again to him ; Though Israel be not
" gathered, yet shall I be glorious in the eyes of
" the Lord, and my God shall be my strength.
And he said; It is a 4ight thing, that thou
shouldest be my servant, to raise up the tribes
' Comp, Hos, xii, 3,4, Heb, v. 7,

li

486 ANSWER TO CROOLL'S
" of Jacbb, and to restore the preserved of Israel :
" I will also give thee for a light to the gentiles,
" that thOu mayest be my salvatiori unto the end
" of the eat-th." The Messiah here complairiS of
having " laboui-fed in vain," Evidently araong his
ebiintryraen; and suppbses that " Israel AVOuld
" riot be gathered ; " that is, as a nation> at the
firfet, or for a long tirrie, but only a reirinarit of
thera ; callied " the preserved of Isi'ael." Iri order
to compensate this, and as something far beyOnd
the " gathering of Israel;" Jehovah proftiises
that he, th'e Messiah, " shall be the light of the
" geritiles, arid his salvatiori to the end of the
" earth."— It then folloAvs, " Thu^ siith the Lord,
" the Redeemer of Isrdel, and his Holy OnCj to
" hiiri whom riian despiseth, to him whom the
" nation abhori-eth," ('^'^a singiiki-, nbt b^iia plural,)
" to a servant of rulers ; Kirigs shall see and at-ise,
" Jirinces also Shall worship, because of the Lord
" that is faithful, and the Holy Orie of Israel^ arid
" he shall choose thee." ' Surely this prophecy.
leads us to expect that, wheri the true Messiiah
ishould appear, the natiori of Israel, ahd the rulers
of that nation, AvOuld reject, de^pise^ and hate
hirii; as they hdd generally donfe the prbphfets
who went before hini.
Agairi, in the same prophet, " Behold, my Ser-
" varit shaU deal prudently, he shaU be exalted
''' and extolled, and be very high. As iriany were
" astorii'shed at thee ; (his visage was so marred
" more than ariy man, and his fOrm riaore than
" the sons bf men ;) so shdU he sprinkle iriany
' Is, xlix, 1—7,

RESTORATION OF ISRAEL, 48T
''' nations : the kings shall shut their mouths at
" hira : for that which hath not been told them shall
" they see, and that which they have not heard
" shall they consider." ' ' This is the King Mes-
' siah, who shall be exalted above Abraharaj and
' extolled above Moses, and be high above the
* angels of the ministry.' {Misrach Tenctuma, an
ancient Jewish writing) Indeed, none but the
Messiah can be raeant. The sarae prophecy iS
evidently continued in the next chapter : " Who
*' hath beUeved our report ? and to whora is the
" arra of the Lord revealed ? for he " (the Servant
before mentioned) " shall grow up before hitn "
(Jehovah) " as a tender plant, and as a root out
" of a dry ground : he hath no form nor Come-
" liness ; and when We shall see hira thete is no
" beauty that we should desire him. He is de-
" spised and rejected of men, a ittatt of sorrows,
" and acquainted with grief: and we hid, as it
" were, our faces from him ; he was despised, and
" Ave esteemed hirii not." ^ This very person^ who
"should be exalted, arid extolled, and be Very
*' highj," Would be " despised and rejected by
" men," nay, by IsraeUtes ! Does not this pro
phecy, when carefully considered, terid to prepare
the mind for the history of Jesus contained in
the four evangelists? and for the Aets of, the
apostles ? If the Messiah wei-e riot meant, let it
be shewn in whom the prophecy has been, or ever
can be, fulfilled. — ^The rest of the chapter Avill
eome under our Consideration iri ariothet- part of
this inquiry. 'Is, Iii. 13— 15, = Is. Iiii. 1—3.

488 ANSWER TO CROOLL'S
In a Psalm, which will shortly be more fully
shewn to be a prediction of the Messiah, he is
introduced as saying ; " I am a worm, and no
" man ; a reproach of men, and despised of the
" people. All that see me laugh rae to scorn ;
" they shoot out the lip, they shake the head,
" saying ; He trusted on the Lord, that he would
" deliver him ; let him deliA'^er him, seeing he
" delighted in hira." ' The subsequent parts of the ,
Psalra 2 could not be spoken by David, or by any
other raan, in those days, concerning himself:
and nothing in the preceding part of the Psalra
had been spoken of the gentiles : so tha,t the re
ception of the Messiah by Israel is raost undeni
ably predicted ; " the sufferings of the Messiah
" and the glory which should foUow." — Several
other Psalras relate to the sarae subject ; but do
not so obviously and expressly state it. ^
Thus again, Isaiah ; " Sanctify the Lord of
" hosts hiraself: and let hira be your fear, and let
" hira be your dread. And he shall be for a sanc-
" tuary : but for a stone of sturabling, and for a
" rock of offence, to both the houses of Israel : for
" a gin and for a snare to the inhabitants of Jeru-
" salem : and many of thera shall stumble, and fall^
" and be broken, and be snared, and be taken." ^
Who is here spoken of, except Iraraanuel, just be
fore mentioned ? '" Or, when did Israel so stumble
and fall, in respect of " Jehovah of hosts," as in
the rejection of Immanuel ?
However the prophecy be interpreted, it stands

' Psalm xxii. 5—8. » Psalm xxii. 12—18.
Psalm ii. 1 — 5. Ixix. " Is. viii. 13 — 15. * Is. viii. 8.

RESTORATION OF ISRAEL. 489
indehbly on the face of it, that ^hat should have
been a sanctuary, would prove " a stone of stum-
" bling, and a rock of offence, to both the houses
" of Israel, and to the inhabitants of Jerusalera."
If Jesus was the promised Messiah, the fulfilment
isknoAvn to all raen : otherwise what events are
predicted ?
"The same stone, whichthe builders rejected,
" is become the head-stone of the corner : this is
" the Lord's doing ; it is marvellous in our eyes." '
I do not refer to the Ncav Testament, as authority
to Jews ; but can they answer, as an argument,
the application of this text by our Lord and his
apostles ? 2 -What other so evident a fulfilment of
it has ever taken place ?
Again, one speaks by Zechariah ; " Three
" shepherds also I cut off in one raonth ; and my
" soul loathed thera, and their soul also abhorred
" rae." " And I said unto thera. If ye think good,
" give rae my price, and if not, forbear ; so they
"weighed for ray price thirty pieces of silver ; and
1' the Lord said unto me. Cast it to the potter ;
" a goodly price that I Ayas prized at by them." ^
If the Messiah be not here spoken of : what events
are narrated or predicted ? If he be ; then he, even
Jehovah, would be "despised" and "abhorred
bythe shepherds of Israel ; in, the manner re
corded by the evangelists.
Enough has been said to shew, that it might
previously have been expected, that the Messiah
' Ps. cxviii. 22, 23. ^ Mastt. xxi. 42. Actsiv. 10, 11.
' Zech. xi. 8—13. Matt, xxvii. 3—10.

490 ANSWER TO CROOLL'S
would be received Avith contempt and aversion by
a large propOrtiori of the people to Whora it was
Sent, and especially by their rulers and teachers :
but our next inquiry,
II. Concerning the death by which> according
to the prophets, the Messiah would be cUtoff, will
bring before us rauch raore proof of this particular
also. Even the first proraise of a Redeeraer implied
the idea that he would be a sufferer, " I will put
" enmity between thee and the woraan, and be-
" tween thy seed and her Seed : it shall bruise
" thy head, and thou shalt bruise his heel." ' " The
" sufferings of Christ and the glory Which fol-
" lowed," in the triumphs of Christianity over
idolatry and wickedness, or the cause of Satan,
constitute the best, and the only satisfactory com
ment on this original proraise of a Messiah : yet the
more complete fulfilment of the clause, " It shall
" bruise thy head," is still future ; as the clearest
exposition of the clause, " Thou shalt bruise his
" heel," is furnished by the criicifixion of Christ,
and the persecutions of his people, by those very
ipersons to whora he said, " Ye are of your father
" the devil ; and the lusts of your father ye will
" do : he was a murderer from the beginning." ^
But it would far exceed my Umits to adduce,
and coraraent on, all the prophecies respecting
this subject in the Old Testament. " The Son Of
" raan raust suffer these things^ and be rejected of
" the chief priests, and scribes, and be slain, and
' Gen. iii. 15. ^ John viii, 44.

RESTORATION OF ISRAEL. 491
" be raised up the third day." "Ought not Christ
" to have suffered these thirigs, and to enter into
" his glory ? " '
The portion of scripture, of which part Was
before considered, must now be proceeded with.
When any man attentively reads the fifty-third
chapter of Isaiah ; the question almost irresistibly
forces itself upon him : " Of whom speaketh the
" prophet this ? of hiraseff, or of some other man ?"2
I do not know that the prophet was ever supposed
to have spoken of himself: so it is needless to
dwell on the absurdity of such a supposition. Nor
does it appear that any individual has been pointed
out in whom the prophecy was, or will be, ful
fiUed. Extracts are given by Dr. Whitby, on the eighth
chaptei: of Acts, from anciient JcAvish writers,
iriairitaining, that the prophecy relates to the Mes
siah : but raodern Jews do not admit this, and
caririot be supposed to do it. We Only requfest to
know, of whom, or of what company, or of what
tratisaetions, it is either a prediction or a history ?
As a part of " the oracles of God comraitted to"
the Jevrish people, and owned by thera to be ' the
' word of God ; ' it must have some importarit
raeaning, and we would gladly be inforraed what
they suppose that raeaning to be ? When this is
fairiy and clearly stated, I trust learned Christians
will give it a candid and impartial consideration.
But we do not live in an age, in which silence and
imposed restraints, on sUch a subject, will produce
' Luke ix. 22. xxiv. 25.^27. 44—47. ' Acts viii. 34.

492 ANSWER TO CROOLL'S
any other effect than a conclusion in the minds of
men in general, that the Jews are conscious of
being totally unable to disprove the Christian in
terpretation of the prophecy ? though determined
not to accede to it.
Some writers, as I recollect, have, in a general
and indefinite way, asserted that; the nation of
Israel Avas intended, and not any individual : but
it is almost self-evident that this interpretation
cannot be maintained, or even rendered plausible,
by any genius or learning of man. Let us,
however, proceed to examine sorae parts of it. —
" Surely he hath " borne our griefs, and carried
" our sorrows ; yet we did esteera hira stricken,
" sraitten of God, and afflicted. But he Avas
" wounded for our transgressions ; he was bruised
"for our iniquities ; the chastisement of our peace
" was upon him, and with his stripes we are healed.
" All we, like sheep, have gone astray ; we have
" turned every one to his own way, and the Lord
" hath laid " (or, caused to meet) upon hira the
" iniquities of us all." ' It is undeniable that in
these verses the writer speaks of many sinning,
and exposed to suffering, and of one as suffering
for their sins ; and that, by his suffering the pun
ishraent which they had deserved, they are deliv
ered and healed. Now, if the nation of Israel be
the sufferer, considered as one person ; who are
they for whose transgressions Israel was wounded
and bruised? Such language can never raean,
that Israel suffered for his own sins; nor, that one
generation of Israel-suffered for the sins of other
¦ Is. Iiii. 4— 6.

RESTORATION OF ISRAEL. 493
generations ; because their sufferings could not
be " the chastisement of their peace," or avail
for " the healing of forraer generations." — And
what generation of Israel ever suffered for the
sins of their fathers, being themselves innocent
and deserving no sufferings ? Neither wiU it
be allowed by the Jews theraselves, that Israel
suffered for the sins, and in order to the salva
tion, of the gentiles, or of any part of thera. In
short, it does not appear that any raeaning, even
specious meaning, can be given to the passage,
except by supposing Israel, or sorae other col
lective body, confessing their guilt, and speaking
of sorae individual, Avho suffered the punishraent
due to thera, in order that they raight be par
doned and saved. Supposing the prophet, for
arguraents sake, (I do not adduQe it as authority,)
to raean the company, of whom St. John speaks
in the Revelation, who say to "the Lamb that had
" been slain," " Thou hast redeeraed us to God
"with thy blood, out of every kindred, and
" tongue, and people, and nation : " suppose the
prophet, I say, to raean this company, and him
self as one of it, when he says, " All we, like
" sheep, have gone astray ; we have turned every
" one to his own way ; and Jehovah has made
" to meet on hira the iniquities of us all : " can
any other interpretation be adduced, which will
bear a competition with this? In Isaiah is a
lock, the wards of which are so intricate that no-
key can be found to open it : till at length one is
brought frora the apostle John, which with perfect
ease opens it, at the first touch. Was not this
the key originally intended for that lock ?

494 ANSWER TO CROOLL^S
" He was oppressed, and he was afflicted :'"
(more exactly, " It was exacted, and he became
^' answerable : ") " He was led as a lamb to the
" slaughter, and as a sheep before her shearers is
" dumb, so he opened not his mouth. He Ava&
" taken frora prison and frora jadgraent ; and
" who shall declare his generation ? for he was
cut off out of the land of the living." Here the
person, who was " bruised for the iniquities" of
the company spoken of, of whom their " debt was^
" exacted and he became ansAyer^ble," is repre
sented as sufferirig in meekness, patience, and
silence, and not murrauring or coraplaining ;
though hurried to execution without judgraent,
and without any one to appear in his behaff ; and
not only as suffering grievously in other respects,
but as " cut off from the land ofthe living:" " for
" the transgression of ray people was he stricken."
If the Messiah be intended, it is manifest that he
Avas not only to be a sufferer, a meek, harmless,
and patient sufferer, under oppression and ini
quity ; but to die also, and by a violent death, as
paying a debt, which , he did not contract ; as
" stricken for the transgression " oi that people
whom the prophet, or Almighty God, OAvns as his
.people. Who can help, in this connexion, re
collecting the language of Gabriel to Daniel;
" Messiah the Prince shaU be cut off, but not
" for himself? " ' Different methods have been
adopted of evading our conclusion from Daniel's
prophecy; but what method can be taken of
escapiing the sarae conclusion from Isaiah'iSf? In-
' Is, Iiii, Dan, ix. 25, 26,

RESTORATION OF ISRAEL, 495
admissible as Mr. C.'s interpretation of Daniel has
been shoAvn to b§ ; he probably cannot adduce any
thing, eyen so plausible as that is, in respect of
Isaiah's words.
" And he made his grave with the wicked, and
"with the rich in his death ; because he had done
" no violence, neither was a,ny deceit in his mouth.
" Yet it pleased the Lord to bruise him ; he hath
" put him to grief." Here the innocence pf the
sufferer also is attested; yet, notwithstanding
this " it PLEASED Jehovah to bruise him-" He
suffered unto death, and was buried. Dying as a
raalefactor, " he raajde his grave with the wicked-"
" A grave was appointed for hira araong the
" Avicked ; but with a rich man in his death."
Every one knows the Christian interpretation :
namely, that Jesus Avas interred in the sepulchre
of Joseiph, instead pf being buried with the rarfe-
faetors, in the grave appointed for them. And is
not this singular coincidence of the eventi with
the obscure Avords of the prophet, a proof that this
was intended by the Spirit of prophecy ? Or Ayhat
other interpretation has any raan to propose, which
ca,n stand the competition with it ?
' That his grave should be " appointed with the
' wicked," (which was the case of those who suf-
' fered as criminals,) but that " he should be
' joined with the rich in his de^-th," are circum-
' stances which, before, they happened, it was
' very improbable shpnld ever concur, in the same
' person.' {Campbell)
But how was it that it should " please the Lord
" to bruise him," &c. ? What follows answers
the question. " When thofi shalt make his soul

496 ANSWER TO CROOLL'S
"an offeriftg for sin, he shall see his seed, he
" shall prolong his days, and the pleasure of the
" Lord shall prosper in his hand." Nothing can
be plainer than that the person here spoken of,
when " cut off from the land of the living" when
he ' suffered, and died, and was buried,' would be
considered by Jehovah as a propitiatory sacrifice ;
and therefore as bearing the guilt imputed to
hira, and the punishraent, due to those in behaff
of whom he suffered. And therefore as the Lord
every where in the law speaks of the typical atone
ments, and of the smeU of the burning victiras, as
" a sweet savour ; " because this was a display of
his righteous hatred of sin, and determination so
to punish it in the sufferings of the person here
spoken of ; Jehovah is said to "take pleasure in
" bruising hira, and in putting hira to grief, and
" raaking his soul an offering for sin:" that is, he
took pleasure in the display thus raade of his
glorious holiness and justice, as connected with
" the praise of the glory of his grace." This
accords to the .language of the apostle : " Christ
" hath given himself for us, an offering and a
" sacrifice to God of a sweet smelling savour." '
It is e;qually manifest that the person predicted,
after " having been cut off from the land of the
" living," and after having been buried," should
" see his seed, and prolong his days, and that the
" pleasure of the Lord should prosper in his hand."
But how could this be except he rose again ?
" Christ died for our sins according to the scrip-
" tures ; and was buried, and rose again on the
' Eph. V. 2.

RESTORATION QF ISRAEL. 497
" thiixi day, according to the scriptures." ' Let
another interpretation, equally satisfactory, be
given by those who reject this : and let them not
suppose that " the oracles of God" have no
raeaning. " He shall see of the travail of his soul, and shall
" be satisfied t by the knowledge of him shall my
" righteous servant justify raany ; for he shall
" bear their iniquities." The person spoken of is
here called " the righteous servant of Jehovah ; "
this wholly excludes the idea of an individual, or
a nation, suffering for personal or national trans
gression. It is declared that " he shall bear the
" iniquity of those whom he justifies." Not only
should he suffer to exempt them from suffering ;
but their iniquity should be iraputed to him, and
laid on him, as on the legal sacrifices- Thus he
Avould " justify many ;" or entitle them to the
reward of righteousness, " by the knowledge of
" him ; " which is equivalent, in this view, to be
lieving in him : and as this was his great object
in thus suffering and dying, he would, in justifying
many, " see of the travail " (or agony) of his soul,
(when God " made his soul a sacrifice for sin ; ")
and " be satisfied ; " like the mother, who, " as
" soon as she is delivered, remembereth no more
" the anguish, for joy that a man is born into the
" world." " Therefore will I divide him a portion with the
" great, and he shall divide the spoil with the
" strong : because he hath poured out his soul
" unto death ; and he Avas numbered with the
' 1 Com XV. 3, 4.
VOL. IX. 2 K

498 ANSWER TO CROOLUS
" transgressors ; and he bare the sin of many, and
'' raade intercession foi- the ti-ansgressors." Here
the fact, of the death of the person predicted, is
again repeated in eraphatieal language ; to shew
the certainty of that event, which would be so
incredible to the persons imraediately concerned.
It is also stated, that he would not only die a
violent death, but that this death would not be in
war, not by assassination, not by a private raurder,
but by an ignominious execution ; being " num-
" bered with malefactors." — It is likewise re
peated, that " he bare the sin of many ; " so that,
while in the sight of man he died as a justly
condemned malefactor, in the sight of God he was
regarded as a spotless sacrifice, atoning for the
sins of others. In consequence of thiSj implying
as before his resurrection, it is added ; " he made
" intercession for the transgressors." " It is
" Christ that died, yea rather is risen again, who
" is even at the right hand of God, who also
" raaketh intercession for us." ' I do not quote
this passage as authority ; but merely to sheAv,
with what exactness and ease the language of the
apostle interprets the words of the prophet.
Consider Satan, then, as the great and powerful
eneray of God, and as lording it over our faUen
race : how obvious is it to interpret the beginning
of the verse, to predict the effects of the suffer
ings, death, resurrection, and intercession of the
person predicted ; when the serpent and his seed,
having " bruised his heel," he began imraediately
to crush the serpent's head ; and to rescue raUlions
' Rom. viii. 34.

RESTORATION OF ISRAEL. 499
of wretched slaves from Satan's destructive bon
dage ? " Who hath delivered us frora the power
" of darkness, and hath translated us into the
" kingdora of his dear Son ; in whora we have re-
" deraption through his blood, even the forgive-
" ness of sins." ' " Thus he saw his seed ;" for
these redeeraed persons are " counted to hira for
" a generation," or progeny. — But I by no raeans
intend to give an adequate coraraent on the chap
ter : I would raerely touch on sorae prominent
particulars ; shewing, what must be found in the
person and the facts, Avhieh fulfil such a prophecy.
It is not requisite to enlarge on the Christian in
terpretation. No • other cA'cn plausible interpre
tation has yet been given ; nor does it appear pos
sible that any should be given ; for nothing can
be more reraote from such a completion in the
Messiah, than the expectations of the Jews are
at present.
I would onfy add, that it is by no means suffi
cient, in order to subvert the arguraent from this
prophecy, concerning the Messiah, that he would
suffer, and die by a public execution as a malefac
tor, in man's esteem, but in reality as a sacrifice
for sin ; and would rise from the dead, become an
intercessor, "justify many," and set up a kingdora
on the ruins of the usurped dominion of Satan ;
it is, I say, wholly insufficient to subvert this
argument, to make objections, to propose other
readings or translations ; or to argue in a way of
speculation against it. Another, and more satis
factory interpretation raust be adduced, or nothing
' Col. i. 13, 14.
2 K 2

500 ANSWER TO CROOLL'S
to the purpose can be done. The grand outline
must be otherwise interpreted, or our interpreta-,
tion must be adraitted, and at least silently al
lowed to be unanswerable ; a very common and
convenient way of disposing of unansAverable
books, and by far the best way, in policy, of leav
ing them to fall into oblivion.
Did this prophecy stand single in the scriptures,
there might be some ground for hesitation as to
the strong conclusions to be drawn from it: but
this is so far from being the case, that a history
of our Lord's sufferings, and death, and even the
minute circurastances of it, might be compiled in the
very words ofthe ancient prophets; only, on some
occasions substituting the preterite for the future.
We will therefore noAv proceed to take a con
cise vicAv of another remarkable prophecy. The
twenty-second Psalm opens Avith the very words
which our Lord used on the cross, only substitut
ing the Syriac or Chaldee word for the Hebrew ;
Sabachthani, for 'Jmt^. : " My God, my God,
" why hast thou forsaken rae." This might be
less remarkable, were not the coincidence at the
beginning carried throughout, in language which
never suited any other person ; nor is there the
least probability that it ever will. It is not neces
sary that every part of the Psalm should be gone
through : The speaker in it says, " But I am a
" worm, and no man ; a reproach of men, and
" despised of the people. All they that see me
" laugh me to scorn : they shoot out the lip, they
" shake the head, saying, He trusted on the Lord
" that he woiUd dehver him ; let him deliver hira

RESTORATION OF ISRAEL, 501
*' seeing he delighted in hira." This might in
deed be in some sense spoken by DaAdd, especially
iri respect of the ill usage, Avith which he met from
Israel, during Absalora's rebelHon. Yet the lan
guage is raore energetic, than even that usage
warranted ; and it was not literally fulfiUed : for,
though eneraies at a distance spake and acted
raost cruelly and conturaeliously to David ; all
who approached hira, except Shiraei, treated him
Avith great respect and affection. But who, that
has read the New Testament, can help perceiving
how exactly and literally it was fulfilled while
Jesus hung on the cross ? " They that passed by
" reviled hira, wagging: their heads, and saying,
"Thou that destroyest the temple, and buildest it
" in three days, save thyself. If thou be the Son
"of God, come down from the cross. Likewise
" also the chief priests mocking him, with the
" scribes and elders, said. He saved others, him-
^' seff he cannot save. If he be the King of
" Israel, let hira now come down from the cross,
" and we will believ-e him. He trusted in God:
" let him deliver hira, if he will have hira ; for he
"said, I ara the Son of God. The thieves also,
" who were crucified with hiray cast the sarae in
^' his teeth." ' This concurrence of the rude mul
titude with those in authority, with the principal
ministers of religion, and with the raost learned
raen of the nation, in reviling and insulting a poor
sufferer on a cross ; joined with the insults of his
fellow sufferers ; is unparalleled in the history of
mankind: but it raost exactly fulfilled the pro-
' Psalm «xii. 6—8, Matt, xxvii. 39—44.

502 ANSWER TO CROOLL'S
phecy under consideration, as weU as many others
to the saine purpose. — " In my adversity they re-
" joiced, and gathered themselves together : yea,
" the A'^ery abjects gathered themselves together."'
Nothing occurs in the history of David like this :
nor indeed can any instance be produced, in
which the prophecy before us received ^ literal
interpretation, except in the history of Jesus of
Nazareth. It is also remarkable, that the Psalm
contains no confession of sin, or any thing in the
least intimating the criminality of the sufferer :
Avhereas David, in all the other Psalras written
during the calamities which he suffered frora Ab-
salora, continually recurs to the sins which had
occasioned thera. So far frora this, the speaker
uses words concerning hiraself, which no mere
raan could in strict propriety use. " Thou didst
" raake me to hope, when I was upon my mother's
" breasts." Again, " Many bulls have corapassed me ;
" strong bulls of Bashan have beset me round :
" they gaped upon me with their mouths, as a
" ravening and a roaring lion. I am poured out
" like water ; and all ray bones are out of joint :
" my heart is like wax ; it is melted in the midst
" of my body : my strength is dried up like a
" potsherd, and ray tongue cleaveth to ray jaws ;
" and thou hast brought rae into the dust of
" death." ^ David was never thus surrounded by
powerful and fierce eneraies, till brought down to
" the dust of death :" on the contrary, he Avas, in
his severest trials, surrounde?d by faithful friends
' Psalm xxxv. 15. ' Psalm xxii. 12 — 15.

RESTORATION OF ISRAEL. 503
and followers, Avho valued his Ufe more than their
own ; and he lived to triumph oyer all enemies,
and ended his life in great honour and prosperity.
But "consider Jesus," surrounded not only by
insulting multitudes, not only by the powerful
chief priests, rulers, and scribes, but also by the
Roraan soldiers ; scourged, raocked, crowned with
thorns, naUed to the cross; the raising up of
which, and placing it in its foot, shook or dislo
cated his bones; parched Avith thirst, fainting
in languor and anguish ; and at length expiring ;
and you have a raost striking accoraplishment of
a most extraordinary prediction : nor can any
other exaraple be adduced frora universal history,
which accords to it, in a similar manner. Suf
ferers in extreraity are commonly compassionated,
if not by the rude raultitude, yet by superior per
sons : or, if the superiors be hardened against
thera, the people often sympathize with them.
This has almost always been the case, with mar
tyrs in general ; but it was not the case of Jesus
the Nazarene : even his disciples forsook him, and
were afraid to own him.
" For dogs have corapassed me ; the assembly
" of the wicked hath inclosed me ; they pierced
" my hands and my feet ; I may tell all ray bones j
" they look and stare upon me.^ — '* Of whom
" speaketh the prophet this ? of himseff, or of
" some other man ?" Of what other man ? Of
Jesus, and of hira only.
It is true that in the Hebrew text, the clause
rendered, " They pierced ray hands and my fpet,"
stands, " As a lion, ray hands and my feet." But
this contains no clear meaning at all. The Sep-

504 ANSWER TO CROOLL'S
tuagint, which is certainly more ancient than the
Christian era, and the work of Jews, evidently
read it, as we do, {wpvlav %eipa,q jas ««( wo'Sa?) " they
" dug my hands and my feet." Some indeed
think the word compounde'd of nni and "i-^^ ; and
that it means " They dug as a lion my hands/'
&c. : but it does not appear how this construction
can be raaintained. It is raore obvious to allow,
that a trivial alteration has taken place in the
text, through the error of some ancient tran
scriber. But, however that may be, " the hands
" and the feet" of the sufferer were especially af
fected, and no punishment, yet invented by the
cruel ingenuity of man, ever so affected "the
" hands and the feet" as crucifixion, by nailing
them to the cross, arid suspending, in great mea
sure, if not wholly, the weight of the body on the
nails thus driven through those exquisitely sen
sible parts of the human frame.
" It may be doubted whether crucifixion were
originally a Roman punishment, but it was not
used in Israel. The "hanging on a tree," men
tioned in the scripture, was suspension of the
dead corpse after execution ; or, perhaps, sorae
tiraes death by suspension, or strangulation : and
there can scarcely be a reasonable doubt, that the
Holy Spirit, speaking by the Psalraist, pointed
out the special manner of the Messiah's death,
above a thousand years before the Christian era.
" They part my garments among thera, and
" they cast lots upon my vesture." ' Three of
the Gospels, in which the fulfilraent of this pre-
' Ps. xxii. 18. Matt, xxvii. 35. Mark xv. 24. Lake xxiii. 34.
John xix. 23, 24.

RESTORATION OF ISRAEL. 505
dbtion stands recorded, Avere extant at an early
period ; when either Jews or Roraans raight have
denied the fact if they had been able : yet this
Avas never done. The singular circumstance, that
while the other garments of Jesus were divided
into portions, his vesture should be so formed,
that the soldiers rather chose to cast lots for it,
than to rend it, is worthy of special notice : for,
whatever any others, concerned in these trans
actions raight be supposed to do, frora regard to
the predictions of the prophets ; the Roraan sol
diers cannot be iraagined to have regulated their
conduct by them. Thus the. prophetic history
becomes more and raore circumstantial : and in
whora was it ever realized, except in Jesus of
Nazareth ? Have then the words of the Psalraist
any meaning ? and what is that meaning, if it be
not that which Christians maintain ? Still the
simile recurs : a lock of such intricate and com
plicated wards, that no key but one, can be
found, however forcibly applied, to move it ; and
that one opens it by a touch. Is not this the key
which was made for the lock ? Who can reason
ably doubt it ?
" But be not thou far from me : O Lord, my
" strength, haste thee to help me. Deliver my
" soul from the sword, thy darling from the power
" of the dog." (Yachadika ; thy only One, unicus,
unigenitus.) Robertson. Tr]v )/,ayoyiv^ fis, my only
begotten, femin. Sept. The substantive is mascu
line, and the pronoun is the second person, in the
original. The translators, probably, supposed the
Avord to coincide with my soul ; but the idea of
only begotten is recognized. — " SaA^ me from the

506 ANSWER TO CROOLL'S
" Uons' mouth ; for thou hast heard me from the
" horns of the unicorns." '
Immediately after this, he who had coraplained
in such doleful laraentations, and Avho had been
*¦' brought into the dust of death," bursts forth in
a most triuiriphant manner : the last clause quoted
being somewhat such a connecting step to transi
tion from the depth of suffering and debasement,
to the glory which followed, as our Lord's last
words on the cross were : " Father, into thy hands
" I commend my spirit." — '* I wiU declare thy
", name unto my brethren ;2 in the raidst of the
" congregation will I praise thee. — ^Ye that fear
" the Lord, praise him. All ye seed of Jacob,
" glorify hira ; and fear hira, all ye seed of Israel :
" for he hath not despised nor abhorred the
" affliction of the afflicted, neither hath he hid
" hi^ face from him ; but Avhen he cried unto him
" he heard." ^
" My praise shall be of thee in the great con-
" gregation ; I will pay ray vows before them that
" fear hira. The raeek shall eat and be satisfied ;
" they shaU praise the Lord that seek him ; your
" heart shaU live for ever." ¦*
Who can read these verses, as compared with
the preceding part of the Psalm, without being
reminded of the risen Saviour conversing with
his disciples ; and commissioning the apostles to
preach to all nations, beginning at Jerusalera;
and of their addresses and exhortations to the
Jews, before they turned to the gentiles ? ^ Espe-
' Ps. xxii. 19, 20. » John xvii. 6, 26.
' Heb. V. 7. * Ps. xxii. 32-^26.
' Acts xiij. 26, 38, 39.

RESTORATION OF ISRAEL. 607
cially What can be made of the clause, as referred
to David, or any other person, than Jesus — " The
" meek shall eat and be satisfied — ^your heart shall
" live for ever ?" ' Let the reader carefully and
impartially compare Avith this clause the scripture
referred to, and he must be struck with the coin
cidence. Hitherto, however, Israel exclusively may be
considered as spoken of; but the next verse pre
dicts the conversion of the gentiles all over the
earth, as our Lord intiraated, when certain Greeks
wanted to see hira : " And I, if I be lifted up frora
" the earth, wall draw all raen to me. This he
" said, signifying what death he should die." ^
Thus the prophecy ; All the ends of the earth shall
" remeraber theraselves, and shall turn unto the
" Lord, and all the kindreds of the nations shall
"worship before hira: for the kingdora is the
" Lord's and he is the governor araong the people.
" All that be fat upon earth shall eat and worship ;
" aU that go doAvn to the dust, shall bow before
" him ; ^ and none can keep alive" (or make alive)
" his oWn soul. A seed shall serve hira, it shall
" be accounted to the Lord for a generation." *
What can these verses mean, if referred to David,
or to any other than the Messiah ? — ^to him, of
whom Isaiah says, " He shall be caUed the ever-
" lasting Father," (or the Father of the everlast
ing age,) and whom the apostle calls "The second
" Adara, the Lord from heaven ;" from whom all
the true church derive spiritual and eternal Iffe,
as all men derive natural life from the first Adam ?
' John vi. 48—58. ' John xii. 20—33.
' Phil. ii. 8—1 1 , ' Ps, .\x,ii. 27—30,

50& ANSWEa TO CROOLL'S
This concurs with what was before adduced from
Isaiah ; " He shall see of the travail of his soul,
" and be satisfied." " He shall see his seed." '
With evident reference to this, the apostle applies
to the Christian church many of those things,
which were spoken of Israel by the Lord : " Ye
" are a chosen generation,_a royal priesthood, a
" holy nation, a peculiar people." ^ And can it be
said, that the Avords of the Psalraist, connected
with the preceding verses, do not warrant this
application ? — " They shall come, and shall declare
" his righteousness, unto a people that shall be
" born ; that the Lord hath done this." ^
Thus tiie Psalm contains a regular prediction,
which has received an exact accoraplishraent,
even to minuteness, in " the sufferings of Christ,
" and the glory Avhich followed ; " except that
which reraains to be fulfilled, when " the kingdoras
" of this world shall beCorae the kingdoms of our
" Lord and of his Christ ; and he shall reign for
" ever and ever."* If this most obvious and easy
interpretation be rejected ; let another be pro
duced, not of a few expressions, but of the whole
prophecy, Avhich can stand a competition with it.
TUl this be done, our interpretation must be
conceded to be the true one.
A fcAV extracts alone, from other productions,
raust nov/ be adduced ; which corroborate our
interpretation of these scriptures, Avhich have been
raore fully examined. The sixty-ninth Psalm
' Is. ix. 5. liii. 10—12. " 1 Pet. ii. 9, 10.
'Ps. xxii.,31. ' Rev. xi. 15.

i:

RESTORATION OF ISRAEL. 509
might be shewn to be throughout a prophecy of
the Messiah ; fulfilled in Jesus of Nazareth, and
in the judgments which came upon the Jews,
because they rejected and crucified him-. But, as
I mean only to call the attention of the reader to
these prophecies, and not to write an exposition
of them, I shall merely quote one passage : " Re-
" proach hath broken my heart, and I am full of
" heaviness ; and I looked for some to take pity,
" but there Avas none ; and for comforters, but I
" found none. They gaA'c me also gall to eat,
, " and when I was thirsty they gave me vinegar
" to drink." ' David Avas indeed often extreraely
ill-treated, both by Saul and his adherents, and in
Absalora's rebellion : but when was he destitute
of faithful adherents and affectionate coraforters ?
When was this the case Avith any one of whora we
read in scripture, except Job, Avho was a remark
able type of the Messiah ? The literal fulfilment
ofthe latter verse, in Jesus of Nazareth, is well
known ; and the persons concerned assuredly did
not intend to fulfil the scriptures. ^
Again, in Isaiah, One says, " Wherefore when
" I came, was there no man? when I called, was
" there none to answer ? Is my hand shortened,
" that it cannot redeem, or have I no poAver to
" deliver ? I clothe the heavens .with blackness ;
" I make sackcloth their covering. ^ — The Lord
" God hath given me the tongue of the learned,
" that I should know how to speak a word in season ,
" to him that is weary. He Avakeneth morning

' Ps. lix. 20, ?1. ' Matt, xxvii. 34, 48. John xix. 28, 29.
' Matt, xxvii. 43.

510 ANSWER TO CROOLL'S
" by morning, he wakeneth my ear to hear as the
" learned. The Lord God hath opened mine ear, '
" and I was not rebellious, neither turned away
" back, I gave ray back to the smiters, and my
" cheeks to thera that plucked off the hair ; I hid
" not my face from shame and spitting. For the
" Lord God wiU help me." 2
Let the reader carefully observe, that the person
who speaks throughout is the sarae, without the
least intiraation of a change : and Avho was this
person, who united such divine dignity, authority,
and power ; so much meekness and condescension
in teaching and coraforting the weary ; and such
subraission to the most contemptuous and cruel
usage, with full confidence of victory and triumph ?
Who but he that " endured the cross, despising
" the shame, and is set doAvn at the right hand of
" the throne of God ? " In whora AVas this pre
diction ever ftilfiUed, but in Jesus of Nazareth ?
Let the fulfilraent of it in any other person be
adduced, if there ever was any. It is a prophecy
of a divine Messiah, Immanuel ; who was treated
Avith indignity and opprobrium, and who tri
uraphed over all. And the second verse shews
the reason why the Jews have, during so many
ages, been, as it were, divorced from the Lord.
" Wherefore when I came, was there no man ?
" when I called, was there none to answer ? " For
according to the evangelist, "He came to his own,
" and his own received him not." ^
The prophecy of Daniel has already been con
sidered, in another part of the general arguraent ;
'Psalm xl. 6. ' Is. 1. 1—9. = John i. 11.

RESTORATION OF ISRAEL. 511
and I am persuaded that the Christian interpreta
tion has been confirmed, not indeed beyond con
tradiction, but beyond all refutation. — I shall here
only call the reader's attention to the language
employed, in respect " of Messiah the Prince,"
who should be " cut off, but not for himself."
Our argument does not rest on the words, " not
" for hiraself." It is undeniable, that " Messiah
" the Prince," there spoken of, would, according to
the prophet, " be cut off ; " that is, die by violence,
and not a natural death : while the language pre
viously used. Coinciding, as that expression does,
with the words of Isaiah, shews that, while he
died, in raan's esteera, as a criminal, he suffered
in reality, not as a martyr, but as an atoning
sacrifice for sin : " To raake an end of sins," or
of sin-offerings, " and to raake reconciliation for
" iniquity, and to bring in everlasting righteous-
" ness." ' How could this be verified in ' king
' Agrippa,' or in any other man, of whora the re
cords of history raake raention ?
Again, Of whora does the prophet Zechariah
speak, or rather Jehovah by hira ? " I will pour
" upon the house of David, and . upon the inhabi-
" tants of Jerusalem, the Spirit of grace and teup-
" plications, and they shall look on me, whom they
" have pierced ; and they shall mourn for hira, as
" one raourneth for his only Son." The Christian
interpretation is known. It is Iraraanuel, who
speaks of the Jews, whose ancestors " pierced his
" hands and feet," his teraples and his side, by the
" Roman soldiers employed in mocking and cru-
' Dan. ix. 24. Is. liii. 10—12.

512 ANSWER TO CROOLL'S,'
cifying him ; whose blood' the Jews imprecated
" upon thera and their children ; " and whose
posterity have, in every age consented, with full
approbation, to the deed of their fathers ; ' thus
" crucifying the Son of God afresh, and putting
" him to open shame : "^ but who HviU ere long,
by the " pouring out of the Spirit upon thera,"
look to him with intensely penitent sorrow, and
with obedient faith and love. May the Lord
speedily vouchsafe this " pouring out of' the
"Spirit" on Israel; and thus, according to ano
ther prophecy, " take away the stony heart out of
" their flesh, and give thera a heart of flesh." ^
I shall close this part Avith another prediction
frora the same prophet. " Awake, O sword,
" against my Shepherd, against the Man that is
" my Fellow, saith the Lord of hosts ; smite the
" Shepherd." Who is this person, whora Jehovah
owns as "his Shepherd?" not as one of his
shepherds, much less an idol-shepherd, but exclu
sively his Shepherd ? and " the Man," the only
Man, Avho is " his Fellow ?" is it not Immanuel ?
whose " name is Wonderful, Counsellor, the
" mighty God, the everlasting Father, the Prince
" of Peace ? " * Is it not he of Avhom another pro
phet speaks, " I will set one Shepherd over them,
" and he shall feed thera, even ray servant David ;
" he shall feed them, he shall be their Shepherd,
" and I the Lord will be their God ; and ray servant
"David, a Prince among them : I the Lord have

» Matt, xxvii. 25. John xix. 37. Heb. vi. 6.
" a-vvBuSoxEilE, Luke xi. 48. ^ Ezek. xi. 19, 20. xxxvi. 25—27.
* Is. vii. 14. ix. 6, 7.

RESTORATION OF ISRAEL. 513
spoken it ? " ' Is it not he of Avhom Micah prophe
sies : " Out of thee " (Bethlehera) " shall he corae
" forth unto me, that is to be Ruler in Israel :
" whose goings forth have been from op old,
" FROM everlasting. — And he shall stand and feed,
" in' the strength of the Lord, in the majesty of
" the name of the Lord his God : and they shall
" abide : for now shall he be great unto the ends
" of the earth ? " ^ Surely this is He, whom Je
hovah calls "My Shepherd: the Man that is
"" my Fellow." Could this language be used
Avith truth of any other shepherd ? Where do we
read any thing like it of David, or any of those
who fed Israel most faithfully ? No, here is "the
" GOOD Shepherd, who laid down his life for the
" sheep : " " the great Shepherd," Avho made
our peace " by the blood of the everlasting cove-
" nant ;" "Yea, the chief Shepherd, Avho shall
" appear" to judge the Avorld.^
' But what does " the Lord of hosts" say con-
eerning this his Shepherd ? " Awake, O sword,
" against ray Shepherd. — Sraite the Shepherd."
HoAv can this be ? The SAVord, Avhich Jehovah
calls to awake, must be that of avenging justice.
Why must this " SAVord smite his Shepherd?" Let
Isaiah answer the question': " He was wourided
"for our transgressions ; he was bruised for our
" iniquities. — All Ave, like sheep, have gone astray,
" we have turned every one to his own way ; and
"the Lord hath caused to raeet on hira the ini-
" quity of us all." " It pleased the Lord to bruise
" him :- he hath put him to grief ; when thou shalt
' Ezek. xxxiv. 23, 24. "" Micah v. 2—5.
' John X. 11.— 14. Heb. xiii. 19, 20. 1 Pet. v. 4.
VOL. IX. 2 L

514 ANSWER TO CROOLL'S
" make his soul an offering for sin, he shall scehis
" seed ; he shall prolong his days ; and the
" pleasure ofthe Lord shall prosper in his hand." '
Have we then no ground in the Old Testament
to conclude, that the promised Messiah would,
when he came, be rejected, despised, hated, perse
cuted, put to death as a malefactor, even crucified ;
yet die as an atoning sacrifice for sin ? Certainly
these things ought not to be passed over in silence,
or without notice, by him who would disprove the
Messiahship of Jesus the Nazarene; Certainly
these prophecies must allhe satisfactorily explained
in another meaning ; or else our appeal to the Old
Testaraent cannot be set aside or resisted. — Indeed
I have by no means brought forward aU the proof
of this frora the Old Testament : but, when what
I have adduced has been disposed of, some other
Christian writer, (for my age and infirmities ex
clude the thought of my attempting it,) will cut .out
for the answerer further employraent ; if that ever
be needful, which indeed I do not think it will be.
Our next particular has been so far anticipated,
that little remains to be done.
III. It is predicted in the Old Testament, that
the Messiah should arise from the dead, and ascend
into heaven ; and that most glorious effects would
follow his ascension and exaltation.
They, however, for whose benefit I chiefly write,
if once convinced of those facts concerning the
Messiah which have been stated, will not require
much proof of this particular ; and, without this
' Is. liii.

RESTORATION OF ISRAEL. 515
conviction, all proof must be disregarded : it
therefore is not requisite to enlarge upon it.
The passage in the sixteenth Psalm can never
adrait of any other interpretation. " I have set
" the Lord always before rae : because he is at
" ray right hand, I shaU not be moved. Therefore
" my heart is glad, and ray glory rejoiceth ; my
" flesh also shall rest in hope : for thou wilt not
" leave my soul in hell ; neither wilt thou suffer
" thy holy One to see corruption. Thou Aviltshew
" rae the path of life." ' The person here speaking
evidently considers hiraself as one who Avas about
to die and be buried ; " My flesh shall rest in
" hope." His soul would go into Hades, h^^Xp the
unseen world, but would not be left there ; his
body would be a corpse, but it Avould " not see
" corruption ;" that is, not reraain dead so long as
to begin to putrefy and return to the dust. On the
contrary, he was confident that he should arise,
not to reraain on earth, and die a second tirae, as
those who were raised by rairacle did ; but that
he should be shewn the path of life ; and enter the
presence of God, "where is fulness of joy, and
" pleasures at his right hand for everraore." — Now
in what other person Avere all these particulars
ever verified, except in Jesus of Nazareth, " the
" Holy One of God ?"— But I forbear : the apos
tle's arguraent is so conclusive, and it proved so
efficacious, that I need only adduce it ; not as
authority ; but as an argument, requiring an an
swer, in the same raanner as my arguraents may
do : for I expect a Jew to consider it in the same
• Ps.xvi, 8—11.
2 L 2

516 ANSWER TO CROOLL'S
light. — " Men and brethren, let me freely speak
" unto you of the patriarch David ; that he is both
" dead and buried, and his sepulchre is with us
" unto this day. Therefore, being a prophet, and
" knowing that God had sworn with an oath unto
" hiria, that of the fruit of his loins, according to
" the flesh, he would raise up Christ to sit on his
" throne : he, seeing this before, spake of the re-
" surrection of Christ ; that his soul Avas not left
"in hell, neither did his flesh see corruption." —
In like raanner, another apostle says ; " He saith,
" Thou shalt not suffer thy holy one to see corrup-
" tion. For David, after he had served his gen-
" eration by the will of God, fell on sleep, and was
" laid unto his fathers, and saw corruption : but he
" whora God"raised again, saw no corruption." '
Indeed, every prediction of the glorious and
enduring kingdora of the Messiah, when once
it is established that a Messiah was predicted
who should bleed and die, immediately becomes
a demonstration of his resuiTection. Intimations
of this are giveri in several other scriptures, as,
" Thy dead men shall live, together with my dead
" body shall they arise. Awake and sing, ye
" that dwell in the dust ; for thy dew is as the
" dew of herbs, and the earth shall cast forth her
" dead." Who here speaks ? Even he Avho " is
" risen from the dead, and become the first fruits"
of the resurrection ; who said, " I am the Resur-
" rection and the Life ! " ^
It is also foretold in the scriptures that the
Messiah should ascend into heaven, as introduc-
' Acts ii. 30—32. xiii. 34—37. = is. xxvi. 19. John
xi. 25. 1 Cor. xv. 20. See also Hos. vi. 2. xiii. 14.

II

RESTORATION OF ISRAEL. 517
tory to the grand establishment of his kingdom.
" Thou hast ascended on high ; thou hast led cap-
" tivity captive ; thou hast received gifts for men ;
yea, for the rebellious also, that the Lord
" God raight dwell araong thera." — ^Who is this,
who, ascending on high, and leading captivity
captive, received gifts for raen ? If Jehovah, from
Avhom did he receive them ? Yet the whole con
text speaks of Jehovah. - If not Jehovah, who
is intended ? Of whom are these things spoken ?
Is not the apostle's application of the passage, far
more obvious and reasonable than any other which
can be adduced or imagined ?—" Wherefore he
" saith, when he ascended up on high, he led cap-
" tivity captivCj and gave gifts to men. Now that
" he ascended, what is it but '^hat he also descended
" first into the loAver parts of the earth ? He
" that descended is the sarae also that ascended
" up far above all heavens, that he raight fill
" all things. And he gave sorae apostles, and
" some prophets, and some evangelists^ and some
" pastors and teachers, &c." ' " Therefore being
" by the right hand of God exalted, and having
" received of the Father the promise of the Holy
" Ghost, he hath shed forth this, which ye now
" see and hear. For David is not ascended, into
" the heavens ; but he saith himseff. The Lord
" said unto ray Lord, Sit thou on ray right hand,
" until I raake thy foes thy footstool." ^
I do not expect, that Jews should receive these
quotations frora the New Testaraent as the word
of God ; but can they deny that they are at least
¦ Ps. Ixviii. 18. Eph. iv. 8—12 ' Ps. ex. 1, 2. Acts ii. 33—35.

518 ANSWER TO CROOLL'S
very apposite and probable expositions of texts,
which scarcely adrait of any other intelligible
interpretation ?
The consequence of the Messiah's sufferings,
death, resurrection, ascension, and exaltation, as
" a Priest upon his throne," at the right hand of
the Father ; in respect of those, whether Jews or
gentiles, who were " his people, Avilling in the day
" of his power ; " has already appeared, in that
part of the work in which the effects of the coraing
of Jesus are considered. Far raore might indeed
be added, concerning the predictions which clearly
foretold these effects, and connected them Avith
his humiliation : and something has been adduced,
on the fifty-third of Isaiah and on the twenty-
second Psalm, to this effect. But I would now
hasten to a close.
I have only one raore subject to adduce, which
must not by any means be passed over ; yet I
mention it with a kind of trepidation; lest I
should seem, as a gentile, ' to boast over the
' Jews,' or not to have suitable candour and good
will towards thera. But the facts are undeniable ;
naraely, the desolations of Jerusalera and the
teraple in less than forty years after the crucifixion
of Jesus ; Avith the unspeakable raiseries endured
by the Jcavs, and the incredible slaughter made of
them, during the siege of Jerusalera, as recorded
by their oawi historian Josephus ; and their des
pised and oppressed condition ever since, for
above seventeen hundred years. These facts have
exceedingly perplexed the Jews theraselves ; and
they cannot account for it, that their sufferings.

RESTORATION OF ISRAEL. 619
since the destruction of Jerusalera by the Romans,
have continued so rauch longer than the Baby
lonish captivity did; though they had not pre
viously been guilty of any direct idolatry. It
would however answer little purpose, here to
assign the reasons of this raost extraordinary
event, frora the writings of Christians, or even
from those contained in the New Testament : but
it is of the highest consequence to call the atten
tion of the Jews to what their own prophets spake
on this subject.
It is the design of these testiraonies, to ascertain
indisputably what has been the real cause of these
dire and long continued judgraents of God on his
ancient people ; by shewing the manner in which
some of the prophets connect the rejection, suf
ferings, and death of the Messiah, with the deso
lations of Jerusalem, and the dispersion of the
Jews. — ^Thus Gabriel says to Daniel : " After
" threescore and two weeks, Messiah shall be cut
" off, but not for himself: and the people of the
" prince that shall corae shall destroy the city and
" the sanctuary ; and the end thereof shall be
" Avith a flood, and to the end of the war desola-
" tions are deterrained. And he shall confirra the
" covenant with raany for one week ; and in the
" midst of the week he shall cause the sacrifice
" and the oblation to cease. And for the over-
" spreading of abominations he shall make it
" desolate, even until the consuraraation, and that
" determined shall be poured upon the desolate." *
What attentive and impartial reader can help
' Dan, x, 26, 27.

520 ANSWER TO CROOLL'S
seeing and acknowledging, in this prophecy, the
connexion between " the Messiah being cut off,"
and the predicted desolations? Is it not here
expressly foretold, that the coraing of the Messiah,
and his sufferings and death, would eventually
occasion, at least, the desolations of Jerusalem,
the termination of the temple-service, the awful
miseries inflicted on the Jews by the idolatrous
Romans, and the introduction of their perraanent
dispersion? And did not these events follow
speedily after the JeWs had cut off our Lord Jesus
Christ ? It is in vain to criticise on single Avords
or "expressions, or to raake objections to. this or
the other explanation : nothing but an interpreta
tion of THE WHOLE PROPHECY, and of cvcry clause,
in another more satisfactory manner; grounded,
as ours is, on known and undeniable facts ; can do
any thing effectual to obviate the conclusion, that
Jesus is the Messiah ; and that, by rejecting and
crucifying him, and cruelly persecuting his dis
ciples, the nation of the Jews filled up that measure
of iniquity, which brought upon thera their past
and present sufferings. — " O Jerusalera, Jerusa-
" lem, thou that killest the prophets, and stonest
" them which are sent unto thee, how often would
" I have gathered thy children, even as a hen
" gathereth her chickens under her wings, and ye
" would not ! Behold, your house is left unto
" you desolate. For I say unto you, ye shall not
" see me henceforth, tiU ye shall say. Blessed is
" he that coraeth in the narae of the Lord." '
These calamities therefore will last, tUl the " Spirit
' Matt, xxiii, 34 — 39,

RESTORATION OF ISRAEL, , 521
" of grace and of supplications be poured upon
" them, and they shall look" with penitent sorrow
" and genuine faith on hira whora they pierced,"
and have crucified afresh through all succeeding
generations. But then the " fountain for sin and
" uncleanness shaU be opened for thera." For in
that day, Avhen God shall restore Israel, they shall
thus look unto hira wliom they pierced. '
Another prophecy of Zechariah raust here again
be, adduced. " Awake, O sword, against my
" Shepherd, against the Man that is my Fellow,
" saith the Lord of hosts. ' Smite the Shepherd,
" and the sheep shall be scattered ; and I wiU turn
" ray hand upon the little ones. . And it shaU
" corae to pass, that in all the land two parts
" thereof shall be cut off and die, but the third
" shaU be left therein. And I will bring the
" third part through the fire ; and I avUI refine
" thera as silver is refined, and Avill try them as
," gold is tried ; and they shall call on my name,
" and I Avill hear them. I will say, It is my
" people, and they shall say. The Lord is ray
" God. — ^Behold the day of the Lord cometh, and
" thy spoil shall be divided in the raidst of thee :
" and I wiU gather all nations against Jerusalera
" to battle ; and the city shall be taken, and the
" houses rifled, and the woraen ravished ; and
" haff the city shall go forth into captivity ; and
" the residue of the people shall not be cut off
"from the city." 2
This passage be^ns with the death of the Mes
siah, the Shepherd and Fellow of Jehovah ; by the
' Zech. xii. 10—14. xiii. 1. ' Zech. xiii. 7—9. xiv. 1, 2.

522 ANSWER TO CROOLL'S
sword of his avenging justice, yet by the wicked
hands of the Jews. It proceeds to shew the ter
rible vengeance of God on the nation ; " two
" thirds shall die : " it points out " the remnant
" according to the election of grace ; " their trials,
preservation, and sanctification. It goes on to
represent the dreadful siege and taking of Jeru
salera ; and to intiraate that half would be de
stroyed in the siege, or carried into captivity, and
disposed of in different ways. Difficulties may
rest on some expressions ; but this is the unde
niable outline : namely, the sword of Jehovah
shall first " awake against his Shepherd : " and
then against those who raurdered his Shepherd ;
against the nation of the Jews, except a tried
reranant; against Jerusalera, Avhere his blood
was shed ; and finally, against the Roman empire,
who had been the instruments, both of crucifying
his Shepherd, and destroying Jerusalem and the
Jews ; not; from regard to him, but frora arabition,
rapacity, revenge, and enmity to the true God
and true reUgion. And can any reflecting and
impartial man doubt, whether the past and present
sufferings of the Jews were the consequences of
rejecting and crucifying their Messiah, and that
these events were here predicted ?
The Psalmist also concludes a doleful account
of his sufferings, in which there is sufficient proof
that he spake as the type of the Messiah, by say
ing, " Reproach hath broken my heart, and I ara
*' full of heaviness : and I looked for sorae to
"take pity, but there was none; and for cora-
" forters, but I found none. They gave me also
" gaU for my meat ; and in my thirst they gave

RESTORATION OF ISRAEL. 523
" rae vinegar to drink." He then proceeds, in
this awful raanner: " Let their table become a
" snare before them ; and that which should have
" been for their welfare, let it become a trap.
" Let their eyes be darkened, that they see not ;
" and raake their loins continually to shake.
" Pour out thine indignation upon thera, and let
" thy wrathful anger take hold of thera. Let
" their habitation be desolate ; and let none dwell
" in their tents. For they persecute him whom
" thou hast smitten," (the Messiah ;) " and they
" talk to the grief of those whom thou hast
"wounded" (his disciples). "Add iniquity to
" their iriiquitj- ; and let them not corae into thy
" righteousness. Let thera be blotted out of the
" book of the living, and not be written with the
" righteous." '
Many of the passages in the Psalms, which ap
pear as imprecations, may perhaps more properly
be rendered as prophecies : yet in either way they
should not be understood as pertaining to the per
sonal enemies of the Psalraist, but to those of the
Lord and his Messiah, of whom David was an
eminent type. But the passage here quoted is
strictly an imprecation ; several of the verbs be
ing in the imperative : and there is scarcely room
for a doubt, but that they denounce sentence
against the Jewish nation for rejecting and cruci
fying their Messiah, and persecuting his apostles
and disciples. If, indeed, these words stood
alone in this argument, some doubt raight be en
tertained ; and an iraraense difficulty must remain.

Ps. Ixix. 20—28.

524 ANSWER TO CROOLL'S
concerning the speaker, (supposing him inspired
by the Holy Spirit ;) and the persons intended,
and the manner "in which the prediction has been
fulfiUed. Certainly David, according to theJiis-
tory, was, during Absalom's rebeUion, by no
raeans disposed thus to curse his opponents ; and,
after its terraination, no special judgments fell
upon Israel, answerable to such language : and
when, on his numbering the people, wrath was
upon thera, he considered it as the punishraent of
his oAvn sin, and prayed, " Lo, I have sinned, and
" done wickedly : but these sheep, what have
" they done ? Let thine hand be against rae,
" and agairist ray father's house." ' But, when
we view the words of the Psalm, in connexion
with the clear and express predictions, before
considered ; their import and fulfilment a^e evi
dent; and the application of them in the Ncav
Testament is fully satisfactory. ^
Several other prophetical indications to the
same effect might be adduced ; ^ but these are the
most clear and decisive ; and they are quite suffi
cient. I shaU however adduce again the words
of God by Moses. " I will raise them up a Pror
" phet frora among their brethren, like unto
" thee ; and will put my words in his raouth ;
" and he shall speak unto thera all that I shall
" coraraand hira: and it shall corae to pass, that
" whosoever will not hearken unto niy words
" Avhich he shall speak in ray name, I Avill require
"it of him." ¦* If the Messiah be meant, and if
' 2 Sam, xxiv, 17. ' Acts i. 20—22. Rom. xi. 7—11.
' Mal. iii. 1—4. iv. 1, 4, 5., * Deut. xviii. 18, 19.
Comp. Acts iii. 22, 23. vii. 35—37. 51—53.

RESTORATION OF ISRAEL. ,525
Jesus were the Messiah ; there can be no longer
any doubt concerning the consequences of the
Messiah's coraing, and" his rejection by the Jews ;
or concerning the real cause of the long continued
calaraities of the nation. " Do not think that I
" wiU accuse you to the Father : there is one
" that accuseth you ; even Moses, in ' whora ye
" trust. For, had ye believed Moses, ye would
" have believed me ; for he wrote of me. But,
" if ye believe not his writings, how shall ye be-
" lieve ray words ?" '
• Thus, I trust, it has been shewn, that the pro
phecies of the Old Testaraent, if read attentively
and repeatedly, and carefully corapared with each
other, by any corapetent person, who could (if
that may be supposed possible,) consider himseff
wholly uriconcerned in the result ; would appear
to hira to predict a Messiah, who would nieet with
a contemptuous and hostile reception from his
own nation; who would, notwithstanding his
wisdom, holiness, meekness, and numerous mira
cles of love and mercy, lead an afflicted and suf
fering life, and this closed by a violent and igno
minious death ; by that kind of punishment,
which the law pronouriced accursed ; ^ as a male
factor, in raan's estiraation, as an atoning sacri
fice for sin, in the judgment of God: that, while
he died with malefactors, he would be buried in
the tomb of a rich man : that, accordirig to the
prophets, he would arise from the dead, before his
body " began to see corruption : " that " he would
^ ' John V. 45— 47. See also Matt, xxiii. 34— 37. Luke xi.
49—51. xiii. 33—37. 1 Thess. ii. 15, 16.
"" Gal. iii. 13.

526 ANSWER TO CROOLL'S
" ascend into heaven" as a triumphant conqueror,
to be seated " at the right hand of God :" that in
his high exaltation as " a Priest upon his throne,"
he would establish a glorious, extensive, perraa
nent, and increasing kingdora : and that the ira
raediate effect to the Jewish nation (a reranant
excepted,) would be, their rejection for a season
from being the peculiar people of God, who would
leave " their name as a curse to his chosen ; for
" the Lord God would slay them, and call his peo-
" pie by another name," ' together with the deso
lation of Jerusalem and the teraple ; the terraina
tion or, at least, the long-continued interruption
of alraost the whole ceremonial of Moses ; and
the dispersion of the wretched reraains of the
Jews through the nations of the earth.
I have already so often shewn it, that I have
not in this part particularly stated what, I firraly
believe, such a student of prophecy would con
clude frora the Old Testaraent concerning ' the
' restoration of Israel,' through their receiAdng, in
penitent faith and love, their long rejected Mes
siah ; and their subsequent honour and distinction
of love and gratitude frora all other nations, (now
converted to Jehovah and his Christ,) as the
channels through which all the blessings of true
religion and eternal salvation, have flowed to thera.
And noAV, after this whole arguraent, I can raost
confidently adopt the apostle's words, " Brethren,
" ray heart's desire and prayer to God for Israel is,
" that they raight be saved." — ^The argument can-
' Is. 1.XV. 15.

RESTORATION OF ISRAEL. 527
not be done justice to, without bringing forward
raany things which strongly iraply blame, to the
former and the present generations of the Jews :
but God knoweth that this is not done in any
self-preference, or disposition to glory over thera.
There is one thing peculiarly pleasing to me in
stating my views to them ; that I am not con
strained to Say with Jeremiah, " I have not de-
" sired the woful day, O Lord, thou knowest." I
trust " the woful day" with Israel is nearly ter
minated, and that blessed and glorious tiraes, to
that nation especially, though not exclusively, are
at hand. It is not likely that I should five to wit
ness thera : but it seeras to my feeling, as if the
knowing of them would add extacy to joy even in
heaven ; and I should count it one of the greatest
honours and pleasures of ray life, if any thing I
have written should, in the sraallest degree, con
tribute to it. I have not, that I know of, written
one line but in the spirit of love ; and, in tran
scribing ray rough copy, I have been continually
rerainded of the Avords of Pope,
' Poets lose half the praise they would have got,
' Were it but known what they discreetly blot.
In the eagerness of ray natural spirit, raany things
were put down in the sketch, which they who
love controversy would probably have better
approved than what I have sent to the press : and
I ara aware, as in other instances, that the popu
larity of the work will suffer by the suppressions ;
but not the usefulness, which is of infinitely
greater importance: and, unless we can defend
Christianity and its doctrines in the Christian
spirit of meekness and love, we may obtain the

528 . ANSWER TO RABBI CROOLL.
praise of men, but shall not be partakers of " the
" honour which cometh from God only." Much
I have expunged, lest I should give needless or
injurious offence ; and, if any thing remains of
this kind, I must intreat a candid construction :
for, though convinced that " the fruit of righ-
" teousness is sown in peace of those who raake
" peace," I ara not in all cases able to discern
what may be inconsistent with this, in what I
have Avritten ; or to come up to the standard which
I would prescribe to myself.

TWO LETTERS ON
CONFORMITY TO THE ESTABLISHED CHURCH ;

WITH
AN ESSAY
ON THE
RELIGIOUS ESTABLISHMENT OF ISRAEL.
1815—1817.

VOL. IX. 2 M

The following Letters were addressed to the Rev. Peter tloe. Minister
of St. Mary's Kilkenny, under circumstances which he himself thus
details, " About the year 1804, the opinions of Robert Browne were revived
in Dublin. This person in the year 1581 formed a church on the follow
ing principles. 'The members of it maintained the discipline of the
Church of England to be popish and antichristian ; they forbad their
Brethren to join with those of her communion in any part of public wor
ship ; and they renounced religious intercourse with all reformed
churches except such as were of their own model. They considered that
every church should be confined within the limits of a single congrega
tion, and its government democrattcal. The power of admitting or ex
cluding members, and of deciding all controversies, was in the brother
hood. They did not allow the priesthood to be a distinct order, or that
it could' give a man au indelible character. They declared against all
forms of prayer ; and any brother had liberty to exhort in their assem
blies : and in church discipline they were entirely opposed to every
union with the state, or civil power. In short, in their view every so
ciety of Christians, or, as they termed it, every church, was a distinct
body corporate, possessing in itself all powers for regulating and govern
ing its members.' "
The ' division and subdivision ' which Mr. Roe witnessed, as produced
by the re-appearance of these opinions, which were ' hailed as a new dis
covery,' and were presented in a way well Suited to allure and entangle
" the artless, the unwary, and the scr<}pulous," led him to institute a
correspondence with several of his more experienced friends upon the
subject : and the answers which he received he, with the consent of the.
respective writers, published in a pamphlet, entitled, " The Evil of Sepa
ration from the Church of England." The first edition, printed at
Kilkenny, 1S15, contained only the former of the iwo following letters :
the second letter, with the annexed Essay on the Religious Establishment
of Israel, was added in the second edition, printed for Seeley, London,
1817.— J, S,

LETTER I.

Aston Sandford, Feb. 10, 1815,
Rev. and Dear Sir,
I lose no tirae in remitting to you my revised
thoughts on the subject of our comraunication ; •
though I feel, that Horace's caution to his friend
is very applicable to the case ; which I would also
earnestly recomraend to the attention of you and
your friends.
' Periculosse plenum opus alese
Tractas, et incedis per ignes
Suppositos cineri dolose'
Did the whole, indeed, rest Avith the sentiments
of Mr. Haldane and his associatesj who are bold
innovators on aU ancient systems, I should feel
less difi&culty ; .because my reraarks would involve
comparatively a small corapany ; and those not
entitled to peculiar delicacy of opposition, of which
tiiey by no means exhibit the exaraple. But, in
stating what I have to urge, in favour of con
tinuing in the established" church, against their
' The communication to which the writer refers was made in
the year 1813.
2 M 2

532 LETTERS ON CONFORMITY
objections, I cannot Avell avoid giving my senti
ments on far larger, and more ancient, and highly
respectable bodies of men; araong whora, in
forraer times, many of the most " burning and
"shining lights" of the Christian church were
found, and indeed some are at this day.
I am far from a disposition to join the modem
outcry against the puritans — the progenitors of
many of our present dissenters. Had my lot been
cast in tho^e persecuting days, I can only doubt
Avhether I should have been found among them
or not, by questioning whether I should have had
sufficient courage of faith and hope to join the
persecuted party. Many, no doubt, Avho obtained
an undue ascendency among them, in the tur
bulent days of Charles the first, and even before
that tirae, were factious arabitious hypocrites :
but I raust think, that the tree of liberty, sober
and legitiraate liberty, civil and religious, under
the shadow of which Ave, in the establishraent as
well as others, repose in peace, and the fruit of
which we gather, was planted by the puritans,
and Avatered, if not by their blood, at least by
their tears. Yet, it is the raodern fashion to feed
delightfully on the fruit, and then to revile, if not
curse, those who planted and watered the tree !
I do not indeed think that any, in our favoured
days, have so strong reasons for dissenting as the
puritans had, even .in the preceding times ; rauch
less, as they had Avho were ejected on the restora
tion of Charles the second. I ara not disposed to
vindicate, much less to panegyrize the whole
body, or all their measures : but surely the guilt
of the schism, whatever it Avas, did not wholly, or

TO THE ESTABLISHED CHURCH. 533
principally, belong to them. — This division has
eontinued till our time. I have no wish to charge
all the blame of it on one party ; or to plead the
divine right of the established church, or of epis
copacy ; or to be severe upon dissenters ; or on
men who join them, especially where no adequate
means of instruction can be obtained elsewhere.
I should act unfairly, ii, in what I urge for the
laAvfulness and expediency of continuing in the
established church, by those Christians or ministers
Avho now belong to it, I should, even by silence,
leave it to be concluded that such were my views.
I respect and love many dissenters, both rainisters
and people ; I do not wish to proselyte them ;
but yet I think, cceteris paribus. Christians and
ministers belonging to the establishment will do
well to continue in it ; and that in our days they
have no sufficient reason for leaving, it ; at least
when edifying means of graCe, and fair oppor
tunities of exercising the ministry are afforded
them vmder its banner.
This preraised, to prevent raisconstruction, I
proceed more particularly to your question — ' Is
* the church of England unscriptural ? ' From
the connexion in which the question is placed, I
supposed it to be asked by a disciple of the
Haldanes. I am, grieved that these innovators
have found access to your people : not because I
think their arguments formidable; but because
they address the self-sufficiency of some, who are
excited to set up for judges of things whieh they
do not understand ; and the scrupulous conscien
tiousness of others, Avha are so afraid of being

534 LETTERS ON CONFORMITY
wrong, that they can never be satisfied they are
right ; and are thus liable " to be tossed to and
"fro by every wind of doctrine." But, when
persons of any description ask this question, do
they raean to insinuate, that the church of Eng
land is '¦ altogether unscriptural ? or Only that
sorae things in that church are unscriptural ? for
these are Avidely different questions. And do they
distinguish between what is unscriptural, and
Avhat is antiscriptural ? For instance it may be
unscriptural to wear a, surplice ; for that is not
prescribed in scripture : but it is antiscriptural to
Avorship iraages, or the host.
They will hardly say, that the church of England
is antiscriptural, or wholly unscriptural, in doc
trine, as well as Avorship and external administra
tion. And can they find any company of professed
Christians, among whom there is nothing unscrip
tural? I own I have looked far around, and read
many books, and thought very deeply on the
subject, for a long course of years ; but I have
not yet met vrith such a company ; or heard of ,
such a company, except from the zealots belonging
to it. These, in all churches, popish and protes-
tant, episcopal, presbyterian, independent, or what
not, see every thing right araong theraselves, and
every thing wrong in those who differ from them :
but, if I loved controversy, and were somewhat
younger, I should feel a confidence that I could
go through them all, one, by one, and undeniably
prove that there are some things right in all, and
sorae things wrong in all ; at least, ff that is wrong
which has no express warrant in scripture. Every
impartial and diligent student of these subjects

TO THE ESTABLISHED CHURCH, 635
must allow, that the eager disputants on all sides
are like the heathen philosophers of different
schools, Gladiuni habent scutum non habent ; and
are therefore more successful in assailing their
opponents, than in defending themselves. What
then is to be done ? Must we renounce Christi
anity ? or decline all public worship, and the
exercise of the ministry, till these disputes be
settled? Or, must Ave forra, each a new sect,
perfectly scriptural, at least in our own judgraent
or fancy ? To say nothing of the iraraense rais
chief, beyond all calculation, of thus multiplying
sects and rending the church ; where is that man,
possessed of even the least degree of huraility,
who will dare to think that his new raodelled
church is not in sorae points assailable ; as all
others hitherto have been? The very presuraption
that this is the case is antichristian : it is papal
infallibility, which resides in raany other places
besides with the Pope at Rorae, or in the church
of Rorae.
Ought we then to continue in coraraunion with
a church in which we perceive some things to be
unscriptural ? To this I would answer ; if sorae
things are unscriptural in each church or sect,
nothing but heedlessness or prejudice can prevent
our perceiving thera : and a raan of enlarged raind,
of irapartiality, and competent knowledge, cannot
be supposed to be ignorant of them. He then has
no alternative ; but either to continue where some
things are unscriptural, or to join another corapany
in which he perceives the case to be the same.—
But let it be reraembered that things unscriptural
are not always, nor generally, antiscriptural. When

636 LETTERS ON CONFORMITY
indeed even indifferent things are imposed on the
mass of inhabitants in any country, and enforced
by penal statutes ; and when they are considered
as paramount^ to God's comraandments, they
become antiscriptural. " Full well ye reject the
" comraandments of God, that ye may keep your
" OAvn traditions." But, when considered merely
as circumstances ; When required of none but those
who voluntarily belong to that part of the church,
while others have unrestricted toleration; and
Avhile kept in entire subordination to the cora
raands and doctrines of scripture ; they may be
unscriptural and yet not antiscriptural. This will
appear as avc proceed.
What then ought the question to be i It may
be put in this manner : Ought we to continue in
a church, or araong a corapany of worshippers,
where avc individually are required to do what we
judge antiscriptural ; or where things indifferent
are imposed in an antiscriptural raanner ?
Even the regulations adopted in Mr. Haldane's
societies, which are not expressly contained in the
Avords of scripture, are as really unscriptural as the
forras and cereraonies of our church ; and are
imposed, or required, in the very sarae manner ;
namely, You must comply with them, if you
choose to belong to our corapany ; but you are
at liberty to go elsewhere.
We ought by no raeans to join in worship,
which after careful exaraination, raade with rao
desty and fervent prayer, and Avith deference to
the judgment of Avise and good men, we are con-
' Qu. Equivalent. — J. S.

TO THE ESTABLISHED CHURCH. 537
vinced requires of us things antiscriptural. On
this ground, I raust separate frora the church of
Rome; and J own, on this ground I should think it
right to separate from any church, which imposed
even unscriptural observances, or any observances,
by the antiscriptural weapon of persecution. But
I cannot for a moraent, concede, that in present
circurastances the same reason exists for leaving
the church of England.
There seeras to be no diffiqulty as to private
worshippers, and what is individually required of
thera : unless a liturgy, or our liturgy, be anti
scriptural. — In the subscriptions, and engagements
required of rainisters, at ordination, and institution,
and on other occasions, there raay be sorae parti
culars rather raore difficult to conscientious or
scrupulous persons : yet nothing, so far as I can see,
which can render it needful to leave the church,
unless we could find a corapany in which all things
were perfectly right. Much is often spoken with
great confidence, as if acknowledged and un
doubted facts were referred to, concerning the
oaths required of us : but, except subscriptions as
in the presence of God, and ' assent and consent,'
be considered as oaths, (I Avould they were raore
generally regarded as such ;) no oath is, I think,
required at any tirae, to which a peaceable subject
and a steady protestant can well object ; and I
would challenge those who perscA'ere in asserting
the contrary, to prove the assertion by any quota
tion frora our authorized books, or any other
authentic docuraent.
In sorae of the higher stations of the church
indeed, and in raatters in which private Christians

538 LETTERS ON CONFORMITY
and ordinary ministers are not required to take
any share, there are regulations and customs more
listble to objection ; which, as I would not justify,
so I do not think it needful at present to particu
larize. For, as avc are not called to concur in
them, or by any direct act to sanction them ; they
do not seem to involve us in the decision which
may be made concerning them.
In the days of John the Baptist, many grievous
deviations from the Mosaic law had been intro
duced ; and especially the high priesthood^ and its
dependent dignities and eraoluraents, were disposed
of in the raost rapacious, arabitious, and worldly
manner imaginable : yet, while John protested
against all prevailing iniquities, with the boldness
of Elijah ; he neither deeraed it unlawful for hira
self to continue in coraraunion with the Jewish
church, even as then adrainistered, nor did he
exhort others to renounce it. Our Lord hiraself,
also, while he protested against the corruptions
which prevailed, and the traditions of the elders ;
yet continued to adhere to the worship at the
teraple, and even at the synagogue ; and taught
his disciples to do the sarae. Nor is there the
least intiraation, that they, or other pious worship-
pers> were answerable for the criraes of the scribes
and priests, which they could not prevent, in
which they did not concur^ and over Avhich they
lamented. It may be said, that the Mosaic law was of divine
appointment and authority so long as it was in
tended to exist ; and it must therefore be complied
with : but the church of England is not of divine
authority. To this it may be answered, that

TO THE ESTABLISHED CHURCH. 539
Christian An'orship and ordinances, and the Avork of
the Christian ministry, are of divine authority :
that it is not possible to join any body of Christians,
as to these things, in which sorae of us at least
would not be required either to do, or to witness
and bear with, what we decidedly disapproved:
that the parallel is not supposed to hold further,
than to shew that we are not answerable for the
crimes or faults of that Avhole company to which
we belong, provided we be not required to join in
them, or by any direct means to sanction them :
and that, while this does not prove that we are
hound to continue in the church of England, it
shews that we may lawfully do so, especially till
we know where to mend ourselves : unless indeed
the church of England be Babylon, and we cannot
continue in her Avithout " partaking" of Babylon's
crimes and punishment ; which I cannot possibly
think to be the case. For it is impossible to wor
ship or exercise the rainistry in the church of
Rome, without partaking of her idolatries ; but,
whatever' real or supposed faults there raay be in
sorae things connected with our establishraent,
we may continue to worship and to exercise our
ministry within it, and not at all partake of them :
for they relate chiefly to the ecclesiastical courts,
and the patronage of rich preferments, and other
things connected with a sphere of Iffe, from which
a man, if he please, at least, may keep at a distance.
If it had pleased God that the Christian church
should be, in all countries and ages, uniform in its
governraent, discipline, and external adrainistra-
*tion ; we should have had sorae thing in the Ncav
Testaraent analogous to the book of Leviticus in

540 LEITERS ON CONFORMITY
the old : but it is plain, even frora the different
opinions contended for on these points, that it is
not so. For, as it appears to rae, the Lord saAV
good to leave raatters of this kind Avdth only general
regulations, to be accoraraodated to circurastances,
in different parts of the church ; and under different
proAddential dispensations, as countenanced or
opposed by the existing powers.
When I pubhshed 'The Force of Truth,' (1779,)
I was far from partial to the church of England :
but I judged that, as the Lord had raet and caUed
me there, I ought to continue in my station, till I
had determined, after due deUberation and prayer,
whether I ought to remove, and what body of
Christians to join : for I have always considered it
as a sound maxim, that a man has a good reason
for continuing in his present place, except he has
a stronger reason for leaving it. I therefore set
about inquiring after the raost scriptural church,
in the same manner as I had before searched for
scriptural truth. — In this inquiry, I was retarded
a while by the baptists, or antipedobaptists, with
many of whora I Avas acquainted. A few raonths,
however, led rae to a satisfactory conclusion, that
infant baptism is scriptural, though often attended
by unscriptural appendages : and that pouring
water is as much baptisra, if duly performed " in
" the name of the Father, and of the Son, and
" of the Holy Ghost," as immersion in Avater.
Sprinkling, though continually spoken of, on both
sides in the controversy, is not the term used in
our offices. »
Connected Avith this, and after this Avas for the

TO THE ESTABLISHED CHURCH. 541
present decided, I considered the plan of the In
dependents respecting church government : but I
could not be satisfied that their manner of choosing
and treating their pastors was scriptural. I could
indeed find scriptural authority, for the people
choosing their deacons, or stewards of temporal
property ; but none for choosing those Avho were
to " Avatch for their souls, as they that must give
" account*" It seemed to me to place the minister
in too dependent a situation on the very persons
to whom he was required " to declare the whole
" counsel of God ; " and, in case of a departure frora
the truth, in a great degree to exclude or counteract
a revival. For heretical and worldly churches, if
wholly and independently left to their own choice,
Avill choose " pastors after their OAvn heart." I Avas
also aAvare that in these, as well as in other elec
tions, the ricji raust have undue influence ; and
they are not always the most spiritual part of a
worshipping company : and I had various opportu
nities of witnessing the divisions Avhich arose frora
these and sirailar circumstances. I raust, however,
acknowledge that the simplicity and piety, the '
firmness and talent, of many rainisters in this part
of the universal church ; concurring Avith the pru
dent and conscientious behaviour of those in their
congregations ; in various instances prevent greatly
these effects : and, on the other hand, I raust
allow that the.people ought at least to have a ne
gative, in respect of a pastor being placed over
thera ; provided they can shew any thing in his
doctrine, or in his raoral and religious character,
un suited to the relation about to be forraed. Still,
hoAVCA'^er, the .situation of a rainister in an inde-

,542 LETTERS ON CONFORMITY
pendent congregation appeared to rae what I
could not conscientiously occupy.
I had not equal opportunities of exaraining the
presbyterian plan: but I could readily discover
that many of their arrangements are destitute of
foundation in scripture ; and that the machine is
too cumbrous and complicated for use. On these
accounts I Avas by no means disposed to join that
company.— Other sects, or eorapanies, have since
that tirae passed under ray review; and the result
has been, that I ara becorae more and more satis
fied with ray situation in the establishment. I ara
decidedly of opinion that it gives a faithful and
conscientious rainister more advantages for use
fulness, at least as the pastor of a congregation,
than can be found elsewhere : and that the people,
who are placed under such a ininister, have more
advantages for edification in humble love, than
are generally found in other companies ; though
not so much opportunity of gratifying the natural
love of being considered as of some consequence,
which does not die even in true converts.
In respect of discipline we are acknowledged to
be defective : ^ yet I know by experience, that a
conscientious rainister, if he will use his influence
with hurable firraness and irapartiality raay exclude
improper persons from the Lord's table, far beyond
what is generally supposed ; not by authority in
deed, but by firra adraonition . Yet, in baptizing the
chUdren of all nominal Christians, and in consider
ing all persons who are not excommunicated, or
' See the Service for Ash Wednesday,

TO THE ESTABLISHED CHURCH, ,543
joined to the dissenters, as members of the church ;
the ground is laid for most of our other difficulties.
I have, however, so rarely seen the power of the
church, or the communicants, among the dissen
ters, irapartially exercised, espetiially in respect of
the affluent, that I am rather the belter satisfied
Avith things as they are. Yet, it is highly desira
ble that a steady discipline should be introdu,ced
in the establishraent, chiefly under the inspection
of the parish rainisters, but with appeal in doubt
ful or difficult cases to the diocesan.
Airaing at too much in this j'cspect, commonly
defeats the end ; as it excites prejudice and oppo
sition, gives the whole an air of sternness and spi
ritual pride, and makeg way for attempts to shelter
the offending person. Thus the penal attendants
on excoramunication have rendered it terrible
and hateful in the eyes of raen in general. Even
simple exclusion from the Lord's supper, however
mildly done, should be enforced on those only
who are evidently improper persons : for no discip
line can exclude plausible hypocrites. The very
idea, of man's being capable of exactly distin
guishing believers from unbelievers, is a presump
tuous intrusion into his province, who " alone
" trietii the hearts of the children of men :"
while it extremely exposes those who act upon it
to the danger of " rooting up ^^the wheat with the
" tares," or perhaps instead oi ihe tares.
As far as I can recollect, Mr. Haldane's plan
(for I have not his book at hand,) aims to exclude
unbelievers, not only from the Lord's table, but
also from public and social worship ; whieh is al
together, not merely unscriptural, hnt antiscrip-

544 LETTERS ON CONFORMITY
tural, as it prevents their attendance on those
means of grace, by Avhich God works conversion.*
^ I had understood that Mr. W. refused to adrait
' any but the church in tirae of prayer and praise :
* but this does not appear to be accurate. I have
' heard that the church and spectators are in dif-
' ferent rooras, or have a visible raode of sepata-
' tion. If so, I believe it is far from the spirit of
' the gospel. — ^The spirit of the gospel resembles
' the principle of attraction in the natural world ;
' but this spirit is like the principle of repulsion,
' which would crumble the whole church into dis-
' cordant atoms.' ^ Surely, it also coincides with
the language of thoSe in ancient tiraes, who said,
" Stand by thyself, corae ^ot near to rae, I ara
" holier than thou.''^ " God, I thank thee that I
" ara not like the rest of men, («» xotithi,) or even
" as this publican." "* — ' The reasoning from
' prayer and praise, to the Lord's supper, is, I
' think, sophistical. These are moral duties,
" binding on all. Whether they join in them or
' not, they ought so to do. But baptisra and the
' Lord's supper are positive institutes, and which
' are not the immediate duty of unbelievers.' ^
Yet, in respect of these positive institutions, it is
surely presumptuous to suppose, that avc can cer
tainly know true believers frora others : for the
Lord alone can search the heart. — ' When engaged
' in prayer and praise, and using plural pronouns,
' as when I say We desire, &c. ; I consider myself •
' as joining with as many as do join in it ; and that
' Cor, xiv. 23—25. ' Rev. A. Fuller.
' Is. Ixv. 5. ' Luke xviii. 11.
' Rev. A. Fuller.

TO THE ESTABLISHED CHURCH. 545
' all others are mere spectators.' * May not a
minister t)f the establishraent do the same, in re
spect of the adrairable petitions and thanli|sgivings
of the liturgy ? And is not this enough for his
coraplete satisfaction ?
Whether it be in the public worship, or at the
Lord's table, the presence of either openly wicked
persons or hypocrites will not prevent the accept-
ableness of our services ; if their presence be not
the effect of our sin. We should chiefly look to
ourselves : if duly humbled, we shall not be dis
posed to reflect on others ,as worse than ourselves :
and surely, it too much reserables the Pharisee, to
be^ eying the Publican with disdain, saying " Stand
" by thyseff, I am holier than thou," when we
ought to be pouring out our souls in humble
prayer to God ! or, indeed, in any way to think of
the poor publican, except to lift a prayer to God
in his behalf also.
In respect of liturgies : if all rainisters were
erainent in grace and gifts, perhaps they raight
be dispensed with. Yet they were of early use
in the church : and I cannot but think, in raodern
times, that our liturgy, when reverently and dis
tinctly read, forms the raost spiritual and scriptu
ral public worship on which I ever attended ; and
I have been, as I trust, a candid observer, nay a
worshipper, in raany places where it is not used.
Except on special occasions, the general wants of
a public congregation wUl continue the sarae from
week to week, and the general topics of adoration,
' Rev. A. Fuller;
VOL. IX. 2 N

.546 LETTERS ON CONFORMITY
intereession, and thanksgiving : so that we do not
so raiich require new words as new affections Of
the heari, excited, not by new words, but by " the
" Spirit *of grace and of supplications ;" in order
to " worship in spirit and truth." Even they ivho
use no liturgy have either some plan formed in
their own mind, if not proposed to them ; or their
worship becomes confused and partial, perhaps
not unsuitable to a private citcle, but defective at
least as public worship. They who attend Where
a litmgy is not used, if jstrictly observant and ira-
partial, cannot but acknowledge that the sarae
ground is gone over by the officiating minister,
alittost as regularly as with a liturgy. Ahd indeed
it ought to be so ; e^tcept as to occasional varia
tions, and in eases of peculiar emergency t and
then able, Avise, and pious men may be allowed to
have some advantages. But our liturgy Contains
every general subject of worship, in raost siraple
and suitable words, in the genuine language of
devotioh : in most parts, especiaUy in our beautiful
litany, it comprises, with perspicuous brevity,
multUnt in parvo ; and I must declare, that^I seem
to enter into the spirit Of it with far greater satis
faction and delight in ray old age, than I did in
ray younger years. Indeed, no authoritative in-
juhction prohibits us, frora using, in few words,
petitions, supplications, or praises, as special cir
curastances require, in the pulpit, before and after
sermdia. I say, in few words; for anything be
yond this does not suit the general nature of our
worship, and makes way for Unedifying repetition.
The reading of the holy scriptures also in our
worship, if properly, performed, is an honour due

TO THE ESTABLISHED CHURCH. 547
io the word of God, and tends exceedingly to in
terest and edify the congregation ; and to prepare
it for the faithful preaching of the gospel.
But the raost difficult part of thfe subject yet
reraains ; I mean what relates to establishments,
which many conderan as wholly unscriptural, if not
antiscriptural: and which, I must impartially
own, are often defended, and even extolledi, in an
unscriptural raanner.
If no way of defending our establishment can
be devised, which would not, if fairly appli^ de
fend the establishment of pOpery, of Mohamme-
dism, or pagan idolatry, by the authority of kings
and rulers ; I must acknowledge the cause to b^
desperate. Yet if it be a right of kings and
rulers to prescribe the creed and manner of wor
ship, with its appendages, to their subjects, and to
enforce their concurrence ; it must be equally the
right of all kings ; for they all think, or profess to
think, their own religion to be the true religion.—
Again, if it be the duty oi kings and rulet s, to
prescribe these things to their subjects, it is equal
ly the duty of aU kings, and for the same i'eason.
This is the palladium oi those who oppose estab
lishments : and how shall we deprive them of it ?
Surely not by pleading the excellency of our own
establishment, as if in all respects faultless, and as
such entitled to be-considered as distinct from tiiat
of other nations : for this will not be adraitted by
any party, ourselves excepted; or, rather, some
among ourselves.
Let us then try if another view cannot be taken
of the subject. " Improvement of talent" is es-
3 N 2

548 LETTERS ON CONFORMITY
sential to the Christian system : " faith working,
" by love," and love thus proved sincere. Genius,
^ learning, wealth, authority, and influence, are
talents, of which good or bad use may be tnade ;
or they raay be buried in the earth. Time itself,
the gift of speech, ready utterance, and eloquence,
are talents of the same nature. A man possessed
of a thousand, or ten thousand pounds per annum
may, by the allowance of all, improve his talent
to good purpose ; provided he employ it in a
scriptural manner. But if he claira the right, or
consider himseff bound in duty, by all that which
money can do, to bring others over to profess his
creed, or conform to his mode of Avorship ; because
\e thinks the one true and the other right ; he
may probably please bigots of his own party, and
make hypocrites, but he will not promote the
genuine interests of pure Christianity.
Is not the case the same Avlth power and autho
rity? Where are the boundaries to be fixed,
between those who ought to improve, and those
who must not improve their talent ? In fact, all
the servants of Christ are bound by the strongest
obligations to shew the " sincerity of their loVe "
by improving their talents : not by using either
wealth or ppwer to enforce or hire corapliance
with their own views of Christianity ; but, by
employing it to provide as far as they can, by all
scriptural means, for the religious instruction of
mankind at large, of their neighbours or subjects
especially, and the education of the rising gene
ration. And in these things kings and rulers
should proceed (only on a larger scale,) nearly by
the same means Avhich an affluent, zealous, and

TO THE ESTABLISHED CHURCH. 649
Avell-informed Christian, in his own line, would
do. Now, Avhether an establishment of some kind
. raight not be the best method, in which a king or
rule^^ could iraprove his talent, raay be a question :
but the negative of it cannot be considered as
self-evident ; ' though it seeras taken for granted
that it is so by raany who reason against all esta-
bUshments. The religion of Israel was an establishraent, not
indeed of human but of divine appointraent : yet
this clearly shews that the thing is not eviLin
itself, but raay, in certain cases, be raade condu
cive to the general good of a nation or people.
The kings of Israel, who rcA'^olted from the faraily
of David, fraraed establishraents^ccording to their
own heart, but in opposition to the word of God :
and Nebuchadnezzar and many other idolatrous
raonarchs established their false religion, by carnal
weapons. The ends proposed, and the means
employed, were alike impious and iniquitous. But
that was the fault, not of the thing itself, but of
their peculiar establishments.
Under the establishment which God hiraself
instituted, and in supporting which he- eraployed
not only priests and prophets, but kings also ;
idolatry, indeed, was punishable with death, as
high treason against the king of Israel : but it
does not appear that persecution, in any other
respect, was required or allowed. Had Jehoshar
phat, or Hezekiah, or Josiah modelled the religion
of Judah according to his own views ; or, having
added his own traditions or injunctions, or those
of T;he elders, to the law pf God, either, imposed

S5& LETTERS ON CONFORMITY,
the whole by pains and penalties, or allured the
selfish and ambitious to conform by proposing
to thera eraoluraents and honours ; he Avould have
deviated frora the line of duty, and his establish
ment would have been an evil thing. I raention
not David in this connexion, because he was also
a prophet, and made many arrangements by au
thority derived immediately from God.
But it is evident that God approved, and
blessed, the exercise of authority in subserviency
|to the law of Moses, in a variety of ways, which
seem excluded by the arguments often used against
establishments of every kind. Jehoshaphat Avent
so far, that he devised and executed a measure no
where required in the laAv. " In the third year of
" his reign, he sent to his princes to teach in the
" cities of Judah : and with them he sent Levites;
" and with them priests. And they taught in
" Judah and had the book of the law of the Lord
" with thera, and went about throughout all the
" cities of Judah, and taught the people." * He
zekiah excited, and admonished, and even in some
respects instructed, the Levites and the priests to
be earnest and diligent, according to the duties of
their places. 2 "He took counsel also with his
" princes, and all the congregation, to keep the
" passover in the second month : " he sent to iuA'ite
the Israelites to join with them in this sacred
service: he prayed for thera, and encouraged
them, and Messed them: he provided for their
paschal offerings and oblations. " Also in Judah
" the hand of God was to give them one heart, to
' 2 Cfer. xvii. 7—1 1. " 2 Chr. xxix, 3—10, 21, 24, 27, 30, 31.

TO THE ESTABLISHED CHURCH 551
" do the coramandment of the king and of his
" princes, according to the word of God." ^ What
shall we say to this ? Would it be unlaAvfi^l in a
Christian king to imitate this example ? — Hezekiah
also took care that the people should bring their
tithes ; that the priests and L^^vites should have
their dues ; and that tiiey should attend to their
several duties : and at the close of this accoujit it
is added, " Thus did Hezekiah, throughout all
" Judah, and wrought that which was good, and
" rightj, and truth, before the Lprd his God.
" And in every work that he began in the service
" of the house of God, and in the laAV, and in the
" conmiandments, to seek his God, he did it with
'* all his heart, and prospered." ^
Josiah seems, to have begun his reformation,
without having more than a traditional acquaint
ance Avith the divine.law ; or such as was gathered
from extracts or compendiums : but, when " the
" book of the law was brought and read to him,"
he conducted the whole according to its express
directions. It does .not appear that any of the pious reform
ing Isings of Judah used raeasures which are
uncongenial with the spirit of Christianity. They
attempted nothing by persecution : and even the
sentence of the law against idolaters was yery
sparingly executed. Their authority was exer
cised in mildness : by fair statements, arid con
vincing argument§, accompanied with exhor^
tations, admonitions, and expostulations, they
procured the concurrence of princes and people :
' 2 Chr. xxx. 12. = 2 Chr. xxxi..20, 21.

552 LETTERS ON CONFORMITY
and thus they excited the priests and Levites to do
their duty ; and in some cases shamed them out
of their negligence. Their appeal was uniformly
" to the law and to the testimony ;" and it Avas
their plan to reduce the religion of Judah to the
scriptural standard. In doing this, sorae ventured
and succeeded further than others ; and were accord
ingly approved or blaraed by the prophets whora
God raised up among them. But Ahaz and
Uzziah exercised their kingly authority in an anti
scriptural manner, and were rebuked accordingly.
Even a heathen king was led to exercise his
authority in promoting true religion, after an
unexceptionable manner. Artaxerxes, having
made most liberal grants and donations to Ezra,
for the service of the temple and worship at Jeru
salem ; adds, " Whatsoever is commanded by the
" God of heaven, let it be done diligently." " And
" thou, Ezra, after the wisdom of God that is in
" thine hand, set magistrates and judges, who may
" judge all the people that are beyond the river ;
" all such as knoAV the laAvs of God ; and teach
" ye thera that kno\Cf thera not." ' He did not
attempt to model the religion of Israel according
to his own vicAvs ; but he left that to the ministers
of that religion, and especially to Ezra : but he
protected and countenanced the zealous servants
of God ; and, because of |;he impoverished State
of the Jcavs, he supplied them with the necessary
expenses for conducting the worship at the temple.
And, though he closed with authorizing Ezra to
punish delinquents, even those who " Avould not do
' Ezra vii. 11 — 26.

TO THE ESTABLISHED CHURCH. ,553
" the law of his God, and the law of the king ; "
yet Ezra said, " Blessed be the LoihI God of our
" Fathers, who hath put such a thing into the heart
" ofthe king, to beautify the/ house of the Lord,
" which is at Jerusalem." x
It is pleaded against establishments in general,
that there was none in the primitive church dur
ing the three first centuries : and this indeed
proves that Christianity can subsist and flourish
Avithout an establishment, and even that it can
subsist and flourish under persecution : but this
does not iraply, that such a state of things is ne
cessary to the subsistence and flourishing of the
church. In like manner there Avas no teraple for
above 400 years after Israel entered Canaari ; yet
at length Solomon was chosen to build one.
There could be no establishment as long as there
Avere no Christian kings or rulers : as none of
Christ's servants were Entrusted with authority,
none could improve it as a talent. The first es
tablishment under Constantine and his successors
Avas in various ways very faulty : yet the triumphs
of Christianity over idolatry throughout the Roman
empire, by raeans of it, were, if I raistake not,
deeraed worthy of a place in prophecy, as raarking
an era in which Satan suffered a very signal de
feat : though, alas ! it was not of very lon^ dura
tion ; for an idolatrous, antichristian, persecuting
eiripire was in a short tirae substituted in the stead
of the pagan erapire.
Christiajnity is not so poor or feeble, as to be
deperident for existence or success either on the
Avealthy or the potent : nay, she could maintain her
ground, and make new victories, when all the rich

554 ' LETTERS ON CONFORMITY
and the raighty opposed her : but neither does she
haughtily disdaip. the assistance and countenance
of either the one or the other, if afforded without
interference in those things which are peculiar to
her true prosperity and glory. Yet many, who
, readily accept the assistance of the wealthy, and
glory in the concurrence of the ingenious, and
learned, and noble, in accoraplishing plans of
Christian benevolence, seem decided against re
ceiving the most unexceptionable aid from the
powerful of the earth.
If it was, as I suppose, the design of Providence, to
leave Christianity so unencumbered, that it might
be capable of accommodating itseff to outward cir
cumstances, whatever they might be^ in every
land in which it was propagated : it cannot be ex
pected that an establishment, arranged under a
variety of particulars, as under the Mosaic dispen
sation, should be found in the New Testament ;
but are we thence to conclude that Christian kings
ought not to do any thing to promote the religion
of Christ araong the inhabitants of the countries
Avhich they govern ? Must they alone, of aU men^
" care for none of these things," and merely con
fine themselves to temporal matters ?
But we read in prophecy, that "kings shaU
"be nursing fathers, and their queens nursing
" mothers " to the church.^ Now, in what manner
shall this prophecy, and others to a similar effect^
be accomplished, if Gallio be indeed, as JSOme ap
pear to think he was, the model even of a Christian
magistrate ? Should it please God to Jai^e np
' Is. xlix, 23.

TO THE ESTABLISHED CHURCH, 555
kings, like Jehoshaphat, Hezekiah, and Josiah ;
who should, "according to the genius of the new
dispensation, imitate their exaraple, as it has been
above stated, the Avay in Avhich the prophecies
would be fulfiUed must then be plain to every one.
But I will not absolutely decide, whether Avhat is
noAv called an establishment would be one part of
their plan, or not: perhaps nothing could give
thera so great advantage, in providing instruction
and the means of grace for the population of any
country, and a Christian education for the lower
orders in the community, as soraething of this
nature would do. Nor can I think it altogether
impracticable, for Ihje broad ground of the New
Testaraent to be proceeded on, in nearly the same
raanner as pious kings of Judah proceeded upon
the broad ground of the Old Testaraent : nothing
required, as a term of communion, but what wise
and pious men in general allowed to be scriptm-al ;
things indifferent left so ; and rnuch latitude al
lowed in lespect of expressions, forms, postures,
and all such things, as evidently conscientious
pious persons may be supposed to view differently.
In countries professing Christianity, the places
appropriated for publie worship, and the funds de
voted to the cause of reUgioja, might, in such a
case, eome greatly in aid of the -design of thus
giAdng to aU parts of a nation * the means of grace.'
Those funds are incumbrances under which estates
have been bought, sold, and inherited for ages,
and are a kind of public property ; and, ff not
employed for religious, wUl be seized on fpr secu
lar puEjHJses, and never given to those who pos
sess the estates, which they inherited or purchased

556 LETTERS ON pON^ORMITY
as liable to this deduction. Nor, indeed, ought
they to be so given ; for the tithes and other simi
lar imposts on estates, having existed frora tirae
iramemorial, no more belong to the oAvner of the
estate, than the rent belongs to the farmer, instead
of the landlord. If the plan in countries noAv
professing Christianity, or in countries hereafter'
to be evangelized, require other funds ; these, ff
raised by general taxation of any kind, ought, no
doubt, to be irapartially administered. And, even
if the establishraent should be rendered as com
prehensive as can well be conceived, some may be
supposed to dissent from it : and, I oAvn it as my
opinion,- not only that all such persons as act
peaceably in dissenting should have full tolera
tion ; but also that, with some limitations perhaps,
(as idolatry in worship, or grossly iraraoral princi
ples, or heresy subversive of the great raystery
-" of godliness," or principles subversive of civil
governraent,) the funds raised by general taxa
tion, at least, should be applied to support in part
the quietly dissenting, as Well as the established
Avorship. These are indeed Utopian thoughts of a pos
sibly existing establishraent : and I only adduce
them to shew that establishments are not aritiscrip-
tural in themselves ; and that we raay lawfully
worship, and officiate as rainisters, in an estab
lishraent ; provided that estabUshraent does not
require of us things in other respects contrary to
our consciences.
Whatever we deterraine of the right and duty
of kings in this respect: popish, Moharamedan,
and pagan kings will establish their several reli-

TO THE ESTABLISHED CHURCH, 567
gionSj as far as policy or bigotry dictate ; notwith
standing our speculations. But shall we, on that
account, use all our influence with a Hezekiah, or
a Josiah, that we may induce him to " bury his
" talent in the earth ? " Or shall we, with the
prophets of old, encourage him to go on and
prosper ; only keeping close to the oracles of
God, as the rule and standard of all his measures ?
I therefore ara of opinion that, in the approach
ing happy days, soraething like establishraents will
take place : but how far they raay accord to, or
differ frora, our establishraent, I would not pre
surae to deterraine. In the raean tirae, I would
be thankful for our present advantages, and
counsel ray younger brethren not to be induced
on sUght grounds to forego thera, but to endea
vour to improve them to the utmost of their
abUity. I remain, dear Sir,
Yours, &c. THOMAS SCOTT.

LETTER II

Aston Sandford, Nov. 23, 1815.
Dear Sir,
Before I received your note, I had thought of
writing to you, with a view to a second edition of
your pamphlet, a few additiorial reraarks on
establishraents in general, 'and on the advantages
of our establishraent ; which are not, as it ap
pears to rae and to sorae others, sufficiently
valued, or their value sufficiently appreciated in
the general arguraent. I would, however, intro
duce thera with a few previous reraarks.
They Avho oppose all establishraents aver, that
they plead for primitive Christianity : but this
assumes, as if indisputable, the very point about
which the controversy is maintained. None, I
hope, who love our holy religion, mean to deviate
from primitive Christianity ; we only would have
it stated in what this consists, Avith conclusive
proofs to establish the point.
Even in respect of the external form and govern
raent of the priraitive church, to this hour sub
judice lis est, whether it Avere episcopal, presby
terian, or independent ; or soraething different
frora all of thera, and combining some parts of

TO THE ESTABLISHED CHURCH. 559
each system. And, as we have long been in full
possession of aU the evidence Which we are ever
likely to have, it is clear that something beyond
outward evidence is needful to produce coinci
dence of opinion, amidst the coritenders for dif
ferent systems ; even, " the pouring out of the
" Spirit" of truth and love upon us all. One
thing indeed is certain, that in the primitive
Church there Avas no establishment : for as there
was no eraperor or king so much as calling himself
Christian, even an establishraent like that of Je
roboam Avas irapracticable.
There are some who, in vindicating their at
tempts to draw off pious and conscientious minis
ters frora the establishment, plead that they ' have
' to do only Avith those of whora the establishment
' is ashamed, and of vt^hom it labours to gpt rid.'
Yet they at the sarae time own, that these are the
very persons whose preaching and labours most
accord to the liturgy and articles of the church?
Noav what do they dignify in this arguraent as the
establishment, but that party of its rulers and
rainisters, or merabers, whom they consider as
most opposed in doctrine and living to the autl^o-
rized Avritings ofthe church of England ? "Whether
they be so or not, they are so by this concession or
statement. But, however the fact may be in this
respect, were all the archbishops, bishops, and
clergy Unaniraous, they '^re not the estabUshraent:
eten if they were all sound in doctrine and holy
in life, and exemplary in labour, they would not
be the establishment ; but merely the officers
arid administrators of the establishment. Even
the king, lords spiritual and temporal, and com-

560 LETTERS ON CONFORMITY ,
mons, assembled in parliament ; though possessed
of authority, to make alterations which all the
bishops and clergy combined have not ; are never
theless not the establishment : any more than they
are the British constitution, or Magna Charta. —
The books of the church of England, as authorized
by act of parliaraent, and adrainistered by the ex
ecutive power, so to speak, are the establishraent.
So long- as these are for us, the establishraent is
for us, how raany soever of the officers or admi
nistrators are against us : and, were all the rest
of th§ whole company against half a dozen minis
ters, as decidedly and unanimously as Caiaphas
and the chief priests and rulers were against Christ
and his apostles ; the establishment Avould be no
more against that half dozen, provided these books.
were for thera, than the Mosaic estabUshment was
against Christ and his apostles. Nay, should the
parliament interfere materially to alter these
books, and make them to be against that half
dozen, it would, in fact, raake a new establish
raent, quite different frora that under which they
entered and continued as raembers or ministers in
the church of England ; and they would then be
warranted and required to withdraw from it : so
far are things from being left to the raere arj^trary
will of any rulers of the church, as raany seera to
think, or are Avilling to state, that they are. — ^It
does not appear, hoAvever, that there is at present
any disposition in our parliam^fent to alter the
establishment ; and it is far from the truth, that
its administrators are all ashamed of us, and de
sirous to get rid of us. But on the supposition
that the party,; of which some are asljiamedi and

TO THE ESTABLISHED CHURCH, ,561
wish to get rid, do live, labour, and preach accord
ing to the liturgy, articles, and homilies of the
church ; to draw thera off from it would be
the ruin of the establishraent, beyond all else
that could possibly be done : and Ichabod raight
be written on the reraaining caput mortuum.
In the argument concerning the people's
choosing their own ministers : in support of this
practice sorae disputants introduce the word
Xsipotovkia, as if decidedly in favour of it. Noav, in
fact, the word occurs only twice in all the New
Testaraent. In the first instance, ^ ;^E(po7'oyij(r«yr£f,
as well as the other participles in the context,
refers, exclusively and undeniably, to Avhat Paul
and Barnabas did for the churches ; and not to
wliat the churches did for themselves. In- the
second instance, ^ %£<? 07'0)(i;:&gjy refers to the brother,
whom the churches had chosen to take charge of
their money, not of their souls : and it is most
eertain that men may be far more safely trusted
in the former case than the latter. The word
also occurs in composition : ^ rif oxs^sfpoTovij/Asyoif Cm
tS ®eS, ". chosen before of God." The scriptural
use therefore of this word gives not the smaUest
countenance to the opinion ofthe people's electing
their spiritual pastors ; and I aver, that no proof
of it can be adduced frora the New Testament :
for be it again noticed, that the deacons Avere
chosen to take care of the pecuniary concerns, not
of the souls oi those who elected thera ; and no
instance of such 'an election has hitherto been
produced in the latter case : nay, tiie supposition
' Acts xiv, 23, ' 2 Cor. viii. 19. ' Acts x. 41-
VOL. IX. 2 O

562 LETTERS ON CONFORMITY
of it cannot be made consistent with the language
of the sacred writers.
It is stated that establishments do, and must,
substitute comprehension instead of selection, and
secularity instead of spirituality. Now, it does
not appear to me that this is fact, even as to our
establishment ; much less that it is necessary to
an establishment merely as such. Toleration is
now a part of our establishment, and so essential
a part, that it is on that ground alone that I could
fully plead for continuance in it. Toleration, in
its enlarged sense, is not consistent with that
comprehension which raany suppose essential to
an establishraent : nor can the intimations that a
wholesome discipline is a thing rauch to be de
sired coraport with it. It is not the Avish of its
best friends that aU the population of the country
should be of its coraraunion, except on the sup
position, either that they were already true Chris
tians, or would be thus put into the best way of
becoming such. I own I decidedly think the
friends of fuU toleration the best friends of the
church : and I cannot but entertain the opinion,
that its best friends grieve exceedingly because
such raerabers are allowed, in sorae sense, to form
a part of it, as ought not to belong to any Christian
church, but to the visible kingdom of Satan.
But, however that may be, an establishment may
easily be conceived of, which has not in any de
gree this, if such it be, antiscriptural mark.
Suppose a truly Christian prince, surrounded by a
select number of pious counsellors, and able min
isters of Christianity — as Isaiah was a counsellor '
of Hezekiah. Suppose that half of this kirig's

TO THE ESTABLISHED CHURCH. r>G3
subjects continued idolaters, or even a ranch
larger proportion. Suppose also that he should
form an establishment, with the consent of his
counsellors and senators, by Avhich places of Avor
ship should be built at proper distances throughout
his dominions, and a decent maintenance allotted
to officiating rainisters, left in raany things to
their own discretion, but with certain general
rules and principles, to which their voluntary
consent is required ; and, on the supposition of
episcopacy, sorae bishops, with rather larger allow
ance, to superintend the other pastors, to ordain,
and under certain liraitations to appoint to cures,
&c. Suppose, again, schools annexed to these
places of worship, and Christian schoolraasters
decently raaintained, to teach the eleraents of
learning and the principles of Christianity to all
the children in the vicinity, whom their parents
should voluntarily, or influenced merely by argu
ment and persuasion, send. Suppose all the
population were iuAdted and exhorted to attend
the public service and instruction; but none
compelled or hired. Suppose, also, that none Avere
admitted as raerabers of this established church,
but such as had been baptized on a credible profes
sion of Christianity ; with those of their children
who were too young to choose for theraselves ; all
the rest remaining at the highest as catechuraens.
Suppose all those, and none else, who had been
thus baptized, were adraitted to the Lord's supper;
and their children, when they, after proper instruc
tion, theraselves had made a credible profession of
Christianity. Suppose that none but these persons
were so considered as a part of the church, as to
202

564 LETTERS ON CONFORMITY
have their infants baptized. Suppose all who
evidently acted inconsistently Avith their profes
sion, or renounced the faith, or its leading truths,
were excluded by an easy process, and no other
harm whatever attempted against them, but a
continual watchfulness exercised over thera to
bring thera to repentance, and restore thera if
penitent, with all teraporal kindness, which did
not imply approbation. Suppose that, some
professed Christians still objecting to this arrange
ment, a full toleration should be granted them ;
and, under certain liraitations, an allowance made
to thera for their places of worship, and raainten-
ance of rainisters. And, finally, suppose the rest of
the coraraunity were ruled Avith equity and lenity,
and no advantage, except spiritual advantages,
granted to the raerabers of the church above
others. Would, I say, this church iraply compre
hension instead of selection ? And would it not
tend to raake Christianity known to the whole
population in a degree not easily to be calculated?
It does not indeed appear, that any thing of a
secular nature (unless the decent maintenance of
ministers be secularity,) would be at all connected
with such an establishment. In fact, the political
effect of our establishraent, though probably con
siderable in the higher circles, is scarcely at all
felt by the lower orders even of the clergy : and
I have certainly been taught to Understand the
source, nature, and effects of that political ten-'
deney, far raore frora the writings of dissenters,
than either frora my own experience, or the dis
course and conduct, or writings of ray brethren
in the church of England. I do not think.

TO THE ESTABLISHED CHURCH. 565
that my conduct, even in respect of an election
of a member of parliaraent, was ever different
as a churchraan, frora what it would have
proved had I been a dissenter; according to the
views that I deem rayself bound to act upon as to
kings and all in authority, whether in the esta
blishment or out of it.
There raay, however, be some exceptions even
in our circle and company; but the most of us,
at least in England, have little secular advantage
from an adherence to the church. I have been,
used occasionally to associate with dissenting
rainisters who had rauch more than double my
income ; and it might sometimes occur to me,
that possibly I might in this respect fare better by
leaving the church than by continuing in- it. In
fact, political matters hkve been so Uttle in my
thoughts while reflecting on these subjects, that
in my strictures on Messrs. H. and their party, I
never once thought of their political creed, but
merely adverted to their conduct as to establish
ments, and to those rainisters who adhered to
them ; and indeed as to every thing which had the
stamp of antiquity. . I have heard, with pleasure,
that they have changed their political views andi
conduct rauch for the better ; and I ara sure I
have no personal disrespect to them : though, in
defending Avhat they have assaulted, sorae notice
must be taken of thera; and perhaps this was
done too strongly.
Some also compare our reference to the Old
Testament, in respect of estabUshraents, with that
of the papists in support of their persecuting
principles.. But where in the Old Testaraent is

,566 LETTERS ON CONFORMITY
any sanction given to persecution? God com
manded Moses, and Joshua, and Israel, to execute
his vengeance on certain nations who had " filled
" up the measure of their sins :" and he com
manded that idolaters and blasphemers should be
put to death, as violators of the fundamental laws
of that community to which they belonged. But
where did he comraand or sanction persecution ?
Were the Israelites ever required to make war
against the surrounding nations, and compel them,
at the point of the sword, to be circumcised and
embrace the religion of Moses ? Were they re
quired to use compulsion in bringing back the
ten tribes, even when they had set up an idolatrous
and schismatic religion under Jeroboam? Was
Rehoboam even allowed to make war against
thera ? Did David, Jehoshaphat, and Hezekiah
effect their several revivals of true religion by
persecution; or by scriptural instruction, invita-
jtion, persuasion, and kindness? All that looks
like persecution in the Old Testaraent, is the re
probated conduct of Saul towards the Gibeonites ; *
that of Jeroboara towards the priests and Levites,
and pious Israelites ; ^ and that of the princes of
Ahab's line towards the prophets, and worshippers
of Jehovah ; and that of Jehu towards the wor
shippers of Baal, which received no diAine sanc
tion : and in general the persecution of prophets
and saints by wicked kings: — unless it were
persecution in Elijah to put the priests of Baal to .
death, as conderaned to die by God himself. — I
must, therefore, consider all such intimations,
' 2 Sam. xxi. ^ 2 Chron, xi.

TO THE ESTABLISHED CHURCH. 567
whether by papists or others, as a kind of slander
on tiie Old Testament, and on God who gave it,:
as if he were not the same unehangeable God Avho
gave the New Testaraent also. But, alas ! such
slanders are very comraon ; and not unfrequently
adopted even by pious raen I
When the incestuous Corinthian was separated
from the church of Corinth and the intiraate com
munion of Christians, and specially from the
Lord's supper, was he excluded also from public
worship, and all public means of grace ? Might
he not, if desirous, attend, as a hearer of the
gospel ; at least in the sarae raanner as the unbe-
Uevers were adraitted ? ^ If he raight not, how
was he to be restored ? Without raeans, or by
raeans ? An exclusion from all public means of
grace would certainly give a new view of that
subject, as implied in excommunication ; and is a
topic in this controversy of peculiar importance,
and requires some clear answer to the question ;
though I merely hint at it. This, however, every
one, Avho has tried and observed, raay know, that
the person hiraself, and all whom it concerns,
within or without, do understand sufficientiy, for
all practical purposes, the censure under which a
man lies, while excluded from the Lord's supper,
and withdrawn from by Christians, (except as kis
good and recovery is attempted,) though he be
allowed in other respects to attend the place of
worship as before.
Disputants often speak ofthe whole population
of a parish, whatever their profession and their
! 1 Cor. .xiv. 24, 25.

.568 LETTERS ON CONFORMITY
conduct, being recognised as participants. On
this I would inquire. What is meant by partici
pants and communion P If merely being nominal
members of the church, whether of England or
Scotland, be intended, then let it pass : but, if
communion implies admission to the Lord's table,
the assertion is very far indeed from being well
founded. In most parts of England especially, it
is Avell known that by far the greater nuraber of
the population of almost eA-^ery parish, in fact, in
this particular exeoraraunicates itself. In parishes
of a thousand inhabitants, frequently there are
not raore than thirty or forty comraunicants, and
often ranch fewer; and the whole nuraber who at
any time attend, coraes much short of a hun
dred. In one view this is very lamentable : yet,
as far as the situation of a pious minister is con
cerned, it gives him considerable advantage, in
preserving his increasing nuraber raore pure than
our opponents are aware of; — for he raay expect
an increase of the nuraber, but should not too
eagerly press it. In general, except in a few indi^
viduals, (seldora of openly irreligious or ira
raoral character,) who have been accustomed to
attend too often in a formal or self-righteous man-
net, he finds more difficulty in prevailing with the
people to come to the Lord's supper, than in pre
venting their attendance. The rubric also is so
worded as to give an iraportant advantage to those
rainisters, Avho are desirous to " do Avhat they
" can" to prevent the profanation of the Lord's
supper. ' So raany as intend to be partakers of
' the holy coraraunion shall signify their names to
' the curate, at least some time the day before.

TO THE ESTABLISHED CHURCH. 569
' And, if any of those be an open and notorious
' evil liver, or have done any wrong to his neigh-
' hours by word or deed, so that the congrega-
' tion be thereby offended ; the curate, having
' knowledge thereof, shall call hira, and advertise
' him, that in any wise he presume not to come to
' the Lord's table, until he hath openly declared
' hiraself to have truly repented, and araended his
' forraer naughty life ; that the congregation may
' thereby he satisfied,which before were offended'^
It is, indeed, to be regretted, that this is so very
seldom acted upon : yet it soraetiraes is ; and I
AAill venture to affirm, in part frora experience,
that, in proportion as it is acted upon, a great part
of the evil objected to our estabhshraent, on this
ground, may be prevented, without having re
course to authoritative and legal excommunica
tion. Where a pious and consistent clergyman
(at least in a country parish,) impartially proceeds
in the method prescribed by the rubric, Avith
mildness and firraness, he will not find raany, if
any, continuing to attend at the Lord's table, after
he has soleranly warned thera not to presurae to
do so, unless they give satisfactory proof of re
pentance and amendment; appealing to the rubric
as his rule and authority in thus Avarning thera.
There are indeed cases in raany congregations, in
which a raan, to act faithfully, raust venture
painful consequences, Avhich he ought to do Avith-.
out shrinking ; and this indeed too often, proving
a strong temptation, shews that the communion
is not so pure as it might be ; but not that it is ' as
' Rubric before Cjammunion Service.

570 LETTERS ON CONFORMITY
' impure as it can be.' And the objection even
here lies against the particular establishment, nay
generally in great measure on the ministers, and
is not essential to the very nature of an estab
lishment. Besides this, much, very much, may be done
by faithful preaching, and clear explanations of
the nature, profession, and obligation of baptism
and the. Lord's supper; by private counsel and
admonition ; and in a variety of ways, which I
the more wonder should never have occurred to
the thoughts of those opposers who have been
ministers of an establishment. By raeans of this
kind, I have generally been able to induce raost
of those Avhose presence I did not approve, quietly
to withdraw. At the sarae tirae that I state this,
as ray experience, / deeply regret that I have at
terapted nothing raore regular and consistent
in the adraission of communicants ; and in super
intending, instructing, and admonishing such as
attended. Much more, I am persuaded, might
be done, according to the rubric, in raost situa
tions, without either an appeal to the diocesan, or
giving urabrage to him. And were these raeans
more generally adopted, they would gradually
become less offensive, even to superior neighbours;
if in other things, ministers acted inoffensively,
kindly, courteously, and peaceably : — at least it
would be well Avorth their Avhile to make the trial.
Many opponents of establishments ass ert, that
the Avord rendered church, when applied to the
Christians in any city or place, raeans one single
congregation raeeting for worship in the same
place. But is this scriptural? We frequently

TO THE ESTABLISHED CHURCH. 571
read of the church at Jerusalera : did this church
consist of a single congregation raeeting in one
place ? The nuraber at an early period araounted
very nearly to five thousand men, {ivipuiv,) exclu
sively, as it would seem, of women and children.'
Afterwards we read that there were " many ten
" thousands" that " believed :" woVa. fiupiaSe?. 2 Did
all these raeet for worship in one place ? for cer
tainly they Avere all one church. They had also
raany elders, besides the apostles : Avere these all
placed over one congregation ? This would be
very little like the practice of those in raodern
tiraes, who plead for 'priraitive Christianity,'
against establishraents. The same raay be ob
served in respect of the elders of Ephesus, and
the church of Ephesus. ^ We admit, indeed, that
the Avord did not include the whole population of
any city or country ; for there was no establish
ment of any kind. But, if some extend the
meaning of the word too largely, others narrow it
much raore than accords with scripture: and In
dependents generally restrict it to the comrauni
cants, to the exclusion of most of the congrega
tion. — Again, it is assumed that the whole church
at Jerusalera raet together, to frarae and sanction
the decree of what is coraraonly called ' the first
' general council.' But let us carefully attend to
the narrative. " When Paul and Barnabas came
" to Jerusalera, they were received of the church,
" and of the apostles and elders ; and they de-
" clared all things that God had done with thera.
' Acts iv. 4. ^ Acts xxi. 20. ' Acts xx. 17—35.

572 LETTERS ON CONFORMITY
" Then there arose up certain of the Pharisees
" Avhich beUeved, saying that it was^ieedful to
" circuracise thera, and to coraraand them to kefep
" the law of Moses. Then the apostles and elders
" carae together for to consider of this raatter." '
Here is no intiraation that any came together but
" the apostles and elders :" and it is highly unrea
sonable to suppose that all the Christians assem
bled on the occasion. We cannot rate the nura
ber of Christians at this tirae in the church of
Jerusalera, at less than ten thousand persons :
probably it Avas far raore. Now how, even in
popular governraents, do the mass of people con
sent to public measures, but by their representa
tives ? Ho AVC ver chosen, (certainly not in defiance
of the Avill of the other Christians,) the elders
with the apostles Avere their representatives ; and
what they unanimously decreed was the act of the
whole church. These spoke the sense of the body
at large ; though probably there were some dissen
tients. — Perhaps sorae other select persons might
also form a part of the assembly, though there is
no intiraation of it.
It has been said, that the tAventy-third article
of our church sets aside all preaching and rainis-
tration, not sanctioned by ' ecclesiastical officers
'appointed bythe crown.' No doubt those who
fraraed this article intended to condemn aU public
preaching and ministering of sacraments by
unordained , persons ; the propriety of Avhich
practice, or the contrary, constitutes a question of
' Acts XV. 4 — 6.

TO THE ESTABLISHED CHURCH. 573
itself, which has divided the opinions of the wisest
and best raen, in different ages of the church. '
But raark the cautious language of the article :
' Those we ought to judge laAvfuUy called and
' sent, which be chosen and called to this work by
' raen who have public authority given unto thera
' in the congregation, to call and send rainisters
' into the Lord's vineyard.' — Let ns next hear the
fair and just interpretation of this by one of our
bishops, of high authority on such subjects. ' That
' which is simply necessary as a means to preserve
' the order and union of the body of Christians,
' and to maintain the reverence due to holy things,
' is, that no man enter upon any part of the holy
' ministry, Avithout he be chosen and called to it,
' by such as have an authority so to do, that, I say,
' is fixed by the article : but men are left more at
' their liberty, as to their thoughts concerning the
' subject of this lawful authority. That which
' Ave believe to be lawful authority, is that rule
' which the body of the pastors, or bishops and
' clergy of a church shall settle ; being met in a
' body under the due respect to the powers that
' God shall set over them.' — ' They who drew the
' article had the stat,e of the several churches be-
' fore their eyes, that had been differently re-
' forriied.'2 Much more occurs in explaining this,
and applying it to the case of Christians, wlieix'
there is no establishment, and under persecution.
I am persuaded, that Bishop Burnet gives the
raeaning of those who drew the article correctly ;

' See note in the author's Commentary on Acts viii. 4.
" Burnet on the Articles.

574 LETTERS ON CONFORMITY
and that, though episcopal themselves, they ncA'er
raeant to deny the validity of Lutheran, or even
Presbyterian, ordination : and let it not be for
gotten, that Independency, however raodified, had
not then appeared, in modern churches at least ;
yet Avitli a little allowance on this ground, the
article may take in all regularly ordained minis
ters, even among the Indepencients.
In respect to all objections against the use of a
liturgy, however excellent it raay be, I would just
observe, that all the psalraody at the teraple was
by a preconceived form, as psalmody in general
must be ; that a form of blessing was appointed,
in which the priests were to bless the congregation
of Israel ; ' that our Lord taught his disciples a
form, saying, " When ye pray, say, &c. : " and
that the request of the disciples, that he would
teach them to pray, " as John taught his dis-
" ciples," implies that he had taught them some
form. 2 Our Lord also instituted a form for the
administration of baptism. I ara not disposed to
urge the objections against exteraporary prayer,
which nurabers do ; not being rauch afraid lest a
pious minister should present requests, to which I
cannot say, Araen. But comprehension, as far as
I have heard, is often wanting ; raany things that
should be included, are wholly oraitted, whUe
others are enlarged on with needless repetition.
Indeed raany of those, who do not fail in this way,
avoid it raerely by adopting a method, in ar
ranging the several parts of their prayers, suppli
cations, and thanksgivings, in a manner which
' Num. vi. 22—27. " Luke xi. 1—4.

TO THE ESTABLISHED CHURCH. 575
assimilates it to a Uturgy. Men of fervent piety
and abiUty perforin this often in a very edifying
and affecting manner : but, considering all things,
I must in present circumstances esteem our liturgy
as, even in this vieAV, a great advantage ; while
the cases above stated shew it not unlawful in
itself. I. In respect of establishments in themselves.
II. Some thoughts on the advantages arising
from our estabUshment.
I. What I raean to add to that Avhich I before
wrote on establishraents, will be comprised under
one topic, namely. The state of things under the
Old Testaraent ; compared with sorae of the pro
phecies concerning the future glorious tiraes of
the church.
It seeras conceded, even by those who consider
establishments as necessarily secular and political,
and inconsistent with Christianity,, that the church
of Israel was an establishraent ; and yet, in the
modern sense of the word, it could scarcely be
called so till the tiraes of David and Soloraon.
The Lord however appointed the sacerdotal order,
and the Levites as assistants : he allotted a certain
portion, yea a large portion, of the produce of
Canaan for their maintenance ; he connected the
priesthood very closely with the political govern
ment, under Moses, Joshua, and the judges, till
the days of Saul ; and afterwards with that of the
kings of David's race : and these priests were not
only sacrificers, but the regular teachers of Israel.
Now this was the Lord's own doing. The question
then occurs, Was this establishment secular, po-

576 LETTERS ON CONFORMITY
litical, and inconsistent with spiritual religion,
and with Israel being a true' church ? Did God
himself appoint in religion those things Avhich are
in their own nature inconsistent with spiritual
religion? things wrong in theraselves? I plead
not for the divine right of this or the other forra
of church governinent ; or for this or the other
establishraent ; or even for the necessity oi an
establishment : I only state that, whatever faults
there may be in any existing establishment^ or in
any that have existed, the thing cannot be evil
perse. Otherwise God expressly appointed, and
not only permitted, what was evil per se. Was spi
ritual reUgion under that dispensation, one thing,
and under the Christian dispensation, another
thing ? Or was there no spiritual religion then ?
Was not the laAV itself spiritual ? and were not
many Israelites erainently spiritually rainded ? If
God be unchangeable, true religion, as to its
essence, raust be the same : and, beyond doubt,
the rule of duty, and the way of acceptance and
of sanctification, Avere the same in substance,
though the external adrainistration differed. I
cannot indeed consider the arguraent against
establishments per se, especially as expressed
sometimes in raost unqualified language, as any
thing less than a censure of what God hiraself
actually instituted. We prove that oaths are not
in theraselves unlaAvful, because expressly ap
pointed by God ; and by the sarae rule we raay
prove that establishments are not evil per se, be
cause allowedly appointed by God.
Again, did not all the pious kings of Judah,
without exception, take the lead in matters of re-»

TO THE ESTABLISHED CHURCH. 577
ligion, even to the exhorting, commanding, di
recting, encouraging, nay, censuring of the priests
and Levites ; the regular ministers of reUgion ?
Did they not also enforce the laws for the pay
ment of the tithes and other dues to the priests
and Levites ? Were they not in those things
accepted, and commended, and encouraged, by
prophets, and by the inspired writers ; and this
in proportion to their zeal, decision, and activity,
as regulated according to the word of God ? Were
not those kings who neglected to do these things
proportionably blaraed, even when not directly
idolatrous and wicked ? Did not Ezra and Nehe
miah, after the captivity, do the same ? Did they
not even consider heathen kings entitled to their
gratitude, who countenanced and aided thera;
and exempted the rainisters of religion from toll
and impost ? ' Now could that be " right, and
" good, and truth," ^ in Hezekiah, or Josiah, or
Nehemiah, which would be wrong, per se, in a
Christian king ? Circurastances raay vary : but
the thing could not be simply secular and po
litical, — Two things are clear in this view oi the
Old Testaraent history: first, that an establish
ment may be founded and superintended by pious
princes, without requiring any thing except what
the word of God requires ; ^ and, secondly, that it
may be thus acceptable to God, and peculiarly use
ful to raankind. I do not say that an establishraent
must be formed over the true Israel, because it was
over the typical Israel : but are not nations, where

' Ezra vii. 13—28. ' 2 Chron. xxx. 20, 21.
' 2 Chron. xxx. 12.
VOL. IX. 2 P

578 LETTERS ON CONFORMITY
Christianity is knoAvn, and to whom " are com-
" raitted th6 oracles of God," in nearly the same
state as the nation of Israel was ? And may not
the same raeans conduce to increase the nuraber
of true Christians araong nominal Christians, as
Avere of old blessed to increase the number of true
Israelites among nominal Israelites ; and would it
not be better to endeavour to state cleariy, how
existing establishments raight be iraproved, and
rendered more efficacious ; than, by condemning
the thing itself, in one sweeping sentence, to arra
all establishraents, in self-defence, to support un
altered, and unimproved, the whole existing sys
tem ?
Again, do not the prophecies clearly foretell
that " kings shall be nursing fathers, and their
"queens nursing raothers "to the true Israelites ? '
and that they shall bring " gold and incense, and
'" shew forth the praises of the Lord?" " Kings
" shall rainister unto thee, &c." ^ Surely this
iraplies that they shall use their wealth, ajnd influ
ence, and authority, in something of the same
manner as Jehoshaphat, and Hezekiah, and Josiah
did, to support and maintain the worship of God,
according to his word, in their several dominions : ^
and as Neheraiah did, after the captivity.^
The vision in the latter chapters of Ezekiel ^ is
indeed, very obscure in raany respects; but it is
generally admitted to predict future events, and to
relate to the approaching Millenniura. The waters.

' Isa. xlix. 23.

' Isa. Ix. 1—14.

' 2 Chron. xvii. 4 9.

xix. xxix. 3 — 11. xxx. 1-

-12, 22,

24. xxxi. 2— 19, 20,21.

XXXV. 6—18.

< Neh. X. 19—29.

' xl. — xlviii.

I

TO THE ESTABEISHED CHURCH, 579
flowing frora the threshold of the house, and
growing wider and deeper in their progress,^ evi
dently refer to the same events, which Isaiah and
Micah predict, under the emblem of " the moun-
" tairi ofthe Lord's house being established on the
" top of the mountainsy and all nations flowing
" unto iti"2 and Daniel, " as the stone cut out of
" the raountain without hands, and becoming a
" great mountain and filling th6* whole ealrth."*
This seems decisive that the vision does not refer
exclusively to Israel, and their restoration, but to
the general prevalence of Christianity throughout
the earth, going forth from the sanctuary, arid
holy city, into all the nations. And let it be ob
served that thecity is never called JeruSaleriEi, nor
the land Cattaan. ^' The name of the city frbih
" that day shall be called, the Lord is ther&,
'^' J'BHOVAH sfejfmmaA." '' Lo, ¦ I afti With you al*^
'?ways, even Unto the end of the^ World."' Now
ihe vei^y things,: iri maiiy reSpectS, are alscribed
in this' vision to the prince, or princes, which the
pious kings of Judah did^ Arith acceptance and
Usefulness, before the capliAdty ; arid Ezra and
Nehemiah after thfe Captivity.* Still a stated arid
latge proportioriof the larid is allotted for the sup
port 'Of- the rainisters-of religion, which must not
be told^ or alienated'; and the prince. Or princes,
ate stated as bearing' the expenses of the worship .^
Now I do not mean to argue for the divine right
of tithes, or for any thing in particular which now
' xlvii. 1—12. ' Isa. ii. 2—5. Mic. iv. 1—3.
^ Dan. ii. 34, 35, 44,45, ' Ezek. xlv. 9—17. xlvi. 1—8.
' Ezek. xlviii. 9—20.
2 P 2

580 LETTERS ON CONFORMITY
exists: but, if there be any meaning in these pro
phecies, kings and princes, in the predicted time,'
wiU have a raore iraportant station in religious
concerns allotted to thera, and take a more active,
and liberal, and decided part in them, than the op
posers of all establishments are willing should be
assigned to thera. If there be any instruction in
these prophecies, (and they were " written for our
" learning,") it cannot be a thing evil per se to
provide a regular and stated raaintenance for the
ministers of religion, even when funds for that
purpose did not previously exist: it could not be
evil in itself (whatever the motive might be in
those who did it, or however they might exceed all
due proportion) for men to devote a portion 'of,their
estates to the service of the sanctuary, and the
support of its ministers : it cannot be evil in itself
to reserve this portion, or what remains of it, oris
needful, for the same purposes at present, however
it may be iraproperly parceUed out, or disposed of;
nor can it be evil in itself to add to it, ff exigencies,
not to be supplied by a more equitable distribution
of the existing fund, do require it. Nay, it cannot
be AVT-ong in itself for kings and princes to inter
pose, even in respect of the rainisters of religion,
and to require those who are supported as such
to attend to the duties of their station according
to the word of God, and according to such expla
nation of the word as they have voluntarily con
sented to. These things cannot be wrong in
theraselves, unless what God has recorded of his
ancient servants, and predicted concerning his
future servants, be wrong in itself.
It is adraitted by sorae, that many things of this

TO THE ESTABLISHED CHURCH. 581
nature raay be done by kings and princes without
an establishraent. But can a more effectual
method be forraed of giving religious instruction,
and affording opportunities of religious Avorship,
to those who can be induced voluntarily to attend
on these means of grace, through any country,
than by distributing it into districts and parishes,
building places of worship in all proper situations^
and stationing rainisters to officiate in these plaees
of worship, statedly, and especially on the Lord's
day, under pious superintendents, who may see
to it that they properly attend to their duty;
encouraging those who do so, and censuring or
superseding, those who do not ? I cannot doubt
that a plan of this kind, if superintended and con
ducted by truly pious characters, might go very
far, by the blessing of God, in evangelizing the
inhabitants : I say by the blessirig of God, which
in this case raight be expected, and Avithout Avhich
even the efforts of what is pleaded for as ' priraitive
* Christianity ' raust be useless. — It especially
seeras iraportant, in procuring a AvilUng observa
tion of the Christian sabbath throughout any
country. Many, perhaps, would object to any
constraint in this also ; and certainly Avhatis done
freely and Avillingly, and raerely by instruction
and persuasion, is far preferable ; and, wherever a
stated parish minister is punctual and earnest in
his duties, it may generally be observed that, even
when no constraint is used, the Lord's day is pro
portionably hallowed by his parishioners, with
fewer exceptions by far than in the other places.
The plan adopted by Jehoshaphat might also, from

582 LETTERS ON CONFORMITY
time to time, come in aid of it with great ef
fect.* The Independents in general, as far as I can
learn, consider the rainisterial character conferred,
or recognized, when the person whom they have
phosen is ordained pastor over that special church,
3ig distinct frorii Ms pastoral relation to them : they
can dismiss him from the latter, and another
church may choose him ; but reordination is not
required, and his rainisterial character is deemed
perraanent. Whether he is at liberty, in foro
conscfentice, to renounce it, forras another ques
tion. If Christian ministers derive their office merely
from men, and are properly their ministers, they
may be set a^ide by the same authority as appointed
thera : but the New Testament constantly speaks
pf thera, as the "mmisters of God, and of Christ."^
And thp apostle in addressing the elders of Ephe-
susf says, " Ta^ke heed unto yourselves, and to aU
" the flock over which the Holy Ghost hath made
" you overseers." ^ Now, has man authority to dis
annul what the Holy Ghost has done ? Even if the
overseer, whora the Jloly Ghost hath made, should
on any account be reraoved from his original
charge : do not his office and character remain
indelible, except taken away by him who delegated
them? ManhaL, almost in every: age, had some
assigned part, in i rming or recognising the mar-

' See the Author's Commentary on 2 Chron. xvii. 7>^9.
" 1 Cor. iv. 1,2. 2 Cor. vi. 3. xi. 23. Col. i. 7. iv. 17.
' Acts XX, 28.

TO THE ESTABLISHED CHURCH, ^83
riage union; yet our Lord says, concerning itj
" Those whom God hath joined together, let no
" man put asunder." I will not say, that no
earthly power can deprive a minister of his office,
who has forfeited it by his ruisconduct ; but no
record is given of the transaction in the New Tes
tament ; .and I cannot conceive that the churches,
over which the apOstles, and Timothy and Titus
ordained pastors, (by Avhomsoever chosen,) were
corapetent, without consulting either apostle or
evangelist, or other pastors and churches, both to
set them aside, and deprive therii of the office
conferred " by the laying on of the hands of; the
" presbytery." *
II. I proceed now to the last subject on which I
purpose to give ray thoughts ; naraely, the advan
tages arising to the cause of true religion from
our national establishraent, its provisions, liturgy,
articles j and homilies; whatever faults, real or
supposedj may be found in its constitution and its
adrainistration. Supposing at the beginning of the last century,
or towards the middle of it, the same nuraber of
pious rainisters and Christians had been found in
the land as there then were, and no raore ; and
these without any advantage frora an establish
raent, either of one kind or another ; without
churches,- or episcopal chapels, or services on the
Lord's day, or any thing Christian even in appear
ance , except in the places of worship belonging
to this select company, separated from the rest of
' 1 Tim. iv, 14. V, 22.

584 LETTERS ON CONFORMITY
the nation, according to the form of independent
churches, of a more ancient or more raodern de
scription : and supposing this to have been the
case for a length of tirae preceding it ; would the
bulk of the population have differed much from
the inhabitants of heathen countries ? Would not
even the more coraraon notions of Christianity
have been alraost obliterated ? Would not the
very observance of the sabbath, especially as to
attendance ori public worship, have l^een nearly
worn out ; and all other regard to it, except as
supported by the disallowed weapons of legal
coercion ? Would not the supply of truly pious
rainisters frora our schools and colleges have
been in a great degree, if not entirely, prevented ?
Or, if any young raan, educating for sorae other
profession, becoraing attentive to- true religion,
should have chosen the work of the rainistry, raust
he not have been shut out frora the opportunity
of exercising his rainistry, where it was most
wanted? For, without some legal and strong
raeasures frora the secular arra, it cannot be sup
posed that the chartered seminaries of learning
would have shared their funds with the religious
party. How far some kind of idolatry Avould
have sprung up in such a desert, I cannot say ;
but example shews that it commonly does return,
in one form or other, under such circumstances.
All, however, who had not been led to join the in
dependent churches, and either to receive adrais
sion into them, or to attend at their places of
religion, would have greatly resembled heathens
in ignorance and ungodliness : and it is not with
out many laraentable exceptions, that eyen the

TO THE ESTABLISHED CHURCH. 585
independent churches have preserved, in any good
measure, the evangelical faith araong thera. The
office of ininister in such circurastances raust have
greatly reserabled that of a missionary in Pagan or
Mohammedan countries ; except as the sraall nura
ber, at the tirae above stated, of these churches
were concerned : and I believe it will be allowed,
that, under God, the increase of thera has been
rauch owing to the labours of ministers in.the estab
lishment. Every thing inculcated concerning the
grand truths and duties of Christianity must have
been either Avholly new, or considered as the
notion of comparatively a smaU party ; and have
raet with as decided opposition, at least, as frora
Mohararaedans. But now our parish churches
and parish ministers, and Lord's day services, and
various other observances, even when formal and
inefficient, keep up in men's minds some idea of
Christianity : and, when a rainister who is ear
nest to do good, and " well instructed to the
" kingdora of God," is brought into any place, he
finds a great raany things ready prepared to his
hand, which raissionaries excessively feel the want
of: a place of Avorship ; a general conviction that
the Lord's-day should be observed; a cessation
of raost kinds of labour ; leisure to those who
choose to attend on public worship ; an extended
opinion, at least, that the scriptures are the word
of God ; with raany other advantages, not to be
found in heathen countries, and greatly reUeving
those difficulties under Avhich raissionaries at first
labour, and over which they raoum.
Even that degree of attendance jon public wor
ship, Avhich is found in the most formal or neg-

586 LETTERS ON CONFORMITY
lected parishes, gives a great advantage to a pious
minister, who seldom faUs greatly to increase
it ; while some attend from a partiality, ignorant
indeed^ to the parish church, who would not hear
the same truths in another place on any account ;
and while they continue to quarrel Avith the
preacher and his doctrine. Yet it is often found,
in the event, that some of these very persons are
at length won over. Though the manner in
which the liturgy and scriptures are read in too
many places greatly prevents the good which,
apart from preaching, might be expected from
them, as raeans of instructidn ; they certainly
produce in men's minds such a general knowledge
of Christian truth and duty, as missionaries Avould
gladly find in the heathens araong whom they
labour ; and Avhich opens the. way to their under
standing of instruction which would otherwise be
wholly unintelligible : while quotations from the
liturgy, the articles, and the boraUies, give the
preacher an advantage which he otherwise could
not have. It may be said, ' this arises from preju-
' dice J Be it so : but he who will, not avail
himself of raen's prejudices to attemjit their
good, as far as he conscientiously is able,, has
not well studied the state of the world, and could
not iraitate the apostle in " becoraing aU things
*' to all men, that by all means he might save
" some." 1 ,
Even the administration of the sacraments
(though, alas ! too generally formal,) keeps up in
raen's rainds ideas of Christian doctrine, to a de-
' 1 Cor, ix, 19—21,

TO THE ESTABLISHED CHURCH, 587
gree that is not generally considered. Original
sin, regeneration, or a renewal to holiness by the
Holy Spirit, the doctrine qf the Trinity, and many
other coincident points of Christianity, are con
tinually brought before the attention of the mera
bers ofthe establishment by the adrainistration of
infant-baptisra, and by the catechism generally
taught their children : and, when a pious minister
comes among persons Avho have even these mere
inefficient notions, no tongue can express how
much labour is spared, Avhich, without them,
would be indispensible and most discouraging.
He can appeal to the liturgy, the catechisra, and
the forra of baptisra, and its professions and ex
hortations : he can ai'gue, persuade, and expostulate
with children, parents, sponsors, aiid all coneerned,
on the ground of .thera ; he can silence the charge
of novelty by arguraents of which they must feel
the force, whether tiiey will or riot.- — ^The sarae
may be said ,of the doctrine of the atonement, and
faith in the Lord Jesus, by raeans of the Lord's
sUpper ; and of " the great mystery of godliness"
by means of both sacraments : while the confes
sions, both in the general service and, at the com
munion, and the collects, and litany, afford him a
never-failing source of illustration, explanation,
and argumentum ad hominem; Which often is
more silencing and convincing than any other
argument. In short, he performs his journey on
a rOad formed to his hand, while the missionary
must urge his course through forests and morasses,
over rivers and mountains, as well as he can : and
who does not perceive, that these are vast advan
tages arising from an establishment ?

588 LETTERS ON CONFORMITY
It has been stated, that few, if any, instances
occur in which conversion takes place by means
of the reading of our evangelical liturgy and the '
scriptures in the places of worship : and I would
be far from considering this, apart from faithful
preaching, as adequate to the religious instruction
of any congregation or parish, in the raanner
which many do. Yet I have raet with instances,
in which, as far as I could judgej conversion had
been effected, through God's grace, by means of
the church service exclusively: but especially I
have knoAAOi several individuals, conscientious,
dissatisfied with themselves, yet ignorant, and
even prejudiced against the preachers of the
gospel, but greatly attached to the church ; who,
Avhen the gospel was brought to thein on their
OAvn ground, soon found it was precisely the
thing which they wanted, and embraced it in
sorae respects after the same manner as Cornelius
did the message of Peter, only by a raore gradual
progress. Araong these sorae instances have oc
curred under ray own ministry, of persons of
seventy or eighty years of age, who ended their
lives usefully and happily.
The situation of a parish rainister has also the
following advantage. It is conceded that his pa
rishioners are his proper charge ; and he is sup
posed to be doing nothing but what raay be
reasonably expected frora hira, when by kind and
lenient, yet firm measures, he urges each indi
vidual to attend on the worship of God, and uses
other riieans, by private exhortation, admonition,
and persuasion, of influencing thera to mind
the one thing needful ; or puts tracts into the

TO THE ESTABLISHED CHURCH, .589
hands of each parishioner, for this purpose ; and
Avhen, even uncaUed, he visits the house of sick
ness and mourning, with his instructions and
prayers. In this licensed preachers are not con
fined to the forra of visitation, as raany iraagine,
but left in great raeasure to their own discretion ;
as indeed they are in raany respects far beyond
Avhat is generally supposed. In these,, and various
other ways, the parish rainister has access to those
whom he could not by other means readily ap
proach : and, CA'^en when unwelcome, he stands on
ground on which, if he act properly, he cannot
be censured ; but will have a testiraony in the
consciences even of those who dislike his intru
sion. He has, in respect of others, very raany
opportunities of attempting good : but here he
cultivates as it were his own land, and is blame-
able if he do not improve bis advantages to the
utmost. As to the fact ; I have seldom heard even the
strictest dissenters deny, that very nuraerous con
versions have taken place under the rainistry of
those who have laboured, and do labour, in the
established church ; Avhile the raerabers, and not
very unfrequently the rainisters, of the dissenting
churches were first brought to the knowledge of
the gospel by their labours, or rather by the
blessing of God on those labours : — for " this hath
" God wrought." The conduct, however, of the
apostles, who saw one " casting out devils in
"Christ's narae, and forbade hira, because he
" followed not Avith thera," has been more irai
tated, araong all parties, than the admonition of
our Lord on the occasion has been duly regarded;

590 ¦ LETTERS ON CONFORMITY
else so many methods Avould not have been used,
of weakening the hands, and draAving off the con
gregations, of pious clergymen.
I once conversed Avith a dissenter, who observed,
that he had heard one of his brethren express a
wish that there were no pious ministers in the
establishment. On further inquiry I found that
he, Avho thus expressed himself, did not doubt
that God converted many sinners by the ministry
of such pions clergymen: but he added. The
person who informed .me said, that, if there had
been no pious clergy, God would have brought
those sinners to the meeting, and there have con
verted them. The answer which I gave to this
was obvious : Your friend supposes, then,' that the
only wise God has foi-med a plan for the accora
plishing of his gracious purposes, and is carrying
it into effect by his special grace; but that, if
God would have consulted him, he could have
suggested a better plan I
The persons concerned raay indeed take Avrong
steps, and be left under sorae raistakes and preju
dices. But can we suppose that God evidently
prospered what he entirely and totally disap
proved ? and that he croAvned, and still crowns,
with success the labours of those in the establish-
merit, who are in duty bound to corae out from
it ; nay, would be so if the establishraent were
ever so unexceptionable ? If " he that winneth
" souls be wise ; " he who continues, as far as he
can conscientiously, Avhere he has peculiar oppor
tunities of winning souls, and where God crowns
his labour, and that Of his brethren, Avith mUch
success, cannot be very unwise. But verily I

TO THE ESTABLISHED CHURCH. 591
think he would be unwise, who, Avithout any
very urgent reason should quit a situation in
which he possesses advantages for this most im
portant bf all objects, such as he probably coiUd
not soon raeet with elsewhere.
I am, dear Sir,
Yours sincerely,
THOMAS SCOTT.

AN ESSAY

ON THE

RELIGIOUS ESTABLISHMENT OF ISRAEL.

It is generally adraitted by all parties, in contro
versies about establishraents, that the religion of
the Old Testaraent, or rather the religion of Israel
under the Mosaic dispensation, was an establish
ment, whatever conclusions they may attempt to
deduce frora the acknowledged fact. It may,
however, be worth while to inquire, in what sense
this was really the case.
The circumstance, indeed, that frora Adara to
Moses (above 2500 years) true religion was found
on earth, without an establishraent, or any thing
resembling one ; and yet that at the end of that
period God hiraseff formed an establishment;
shews that true piety may subsist either without
an establishment or under one ; that an external
change in the situation of those who profess true
religion may render an establishment highly ex
pedient and beneficial, when before that change it
could hardly have been admissible ; and that the
case of the Old Testament church, frora the first
promise to the coming of the Messiah, was not in
this respect totally dissimilar to that of the New

JEWISH ESTABLISHMENT. 593
Testament church in the primitive times, and
since the days of Constantine to the present age.
While no nation, as such, professed to worship
Jehovah alone, and no rulers or kings were found
among his worshippers, no traces are met with of
an establishraent in the Old Testament any raore
than in the New, or in the New Testament church
in similar circumstances. But when the de
scendents of Abrahara Avere grown up into a
nation, professing the worship of Jehovah, and
living under rulers of the sarae religion, then an
establishment was formed ; in what way, and of
what kincl, remains to be investigated. The law
of Moses, indeed, established the worship of Je
hovah, the Creator of the world, and the Lord of
all things, to the entire exclusion of all other
naraes or beings, which either then were, or ever
could be, supposed to be gods, or lords, or objects
of adoration ; and expressly forba4 the use of all
images or likenesses, whether of God or of
creatures, in religious worship. Death also was
denounced, as the punishment to be inflicted by
the people, or rulers, on every detected idolater
in Israel ; and utter destruction upon every city in
Israel which turned aside to idolatry. ^
The worship also to be conducted, first at the
tabernacle, and afterwards at the teraple built in
the place which ^^^ " Lord should choose to place
" his name there," was regulated in a very cir
cumstantial raanner by the cereraonial law; Avhile
very many of its requirements were obligatory on
all Israelites, in every part of the land or of the
' Deut. xiii.
VOL. IX. 2 Q

594 ON THE RELIGIOUS
earth. Yet no penalty, to be inflicted by the
rulers, was appointed, except, perhaps, for offering
sacrifices elsewhere than at the altar, in the court
of the tabernacle. ^
The descendents of Levi likcAvise Averc appointed
to be the ministers of religion to the other tribes ;
the family of Aaron to be the priests, to sacrifice
and burn incense before the Lord ; and the high
priest was constituted their head, or principal,
especially to inquire of the Lord by urim and
thumraira, and to perform the services of the gl'cat
day of atonement : and an araple provision Avas
aUotted to them out of the estates and cities of the
other tribes.
It is, moreover, evident, that the priests and
Levites were the divinely appointed regular in
structors of the people in religion, and stationed
for that purpose in cities in every part of the
land. 2
Nor can it be reasonably doubted, that some of
them at least, in every age, understood this, and
diligently endeavoured to instruct the people. It
may therefore be supposed that, besides the stated
worship at the sanctuary, social or pubUc worship,
by prayers and thanksgivings, and public instruc
tions, were given, under the inspection or super
intendence of the more conscientious priests and
Levites while at their OAvn homes : at least this
ought to have been done. Yet there were no re
gulations given respecting these devotions and in-
' Lev. xvii. 1—9. " Deut. xxxiii. 10. 2 Chron, xVii.
7—10, xxx. 22. xxxv. 3. Ezra, vii, 10—25, Neh, viii. 7,
Mic. iii. 11. Mal, ii, 7.

ESTABLISHMENT OF ISRAEL. 595
Structions; no prescribed forms or methods of
Avorship ; nothing, in the modern sense, Uke an
establishment. The priests and Levites were also the ordinary
judges or magistrates in their, several disti-icts ;
and the high priest, with those chief priests who
more statedly resided at or near the sanctuary,
seems to have been appointed as a suprerae court,
to which appeals lay from all parts of the land. ^
Yet still, as Joshua succeeded Moses, and gave
directions and commands to the priests, ^ so it was
intimated that there would generally be judges, or
rulers, distinct frora the priests ; and that an
union, or alliance, or mutual cooperation was in
tended to subsist between them. Yet, from the
days of Joshua to those of Sarauel or David, this
union is scarcely noticed. When the other tribes
marched against those tribes who had their inhe
ritance to the east of Jordan, and who were sup
posed to have forsaken the appcanted worship at
the tabernacle, by building another altw, ^ Joshi^a
is not once mentioned : Phinehas Avas indeed one
of the ambassadors sent on the occasion ; but the
elders, or heads of the tribes, seera to have con
ducted the whole business, without much consult
ing him.
In the book of Judges, neither high priest, nor
priests, nor Levites are mentioned in any public
transaction, except as Phinehas eonsuited the Loiid
for the tribes of Israel, in the almost extirpating
war against Benjamin. Sacrifices Avere offered, by

Josh., iii, 6,

' Deut. xvii. 8—13.

xix. 16—18.

iv. 16, vi. 6..

¦" Josh. xxii.

2 Q 2

596 ON THE RELIGIOUS
men of other tribes, by Gideon a Manassite, and
Manoah a Danite ; and tiiese Avere accepted by
the Lord, i Eli, indeed, was both judge and high
priest ; but his authority was not duly exercised.
Whereas Samuel, an ordinary Levite, became a
prophet and judge ; yet it does not appear that he
attended at the tabernacle worship, but offered
sacrifices acceptably at other places. ^
No comraand is given in the law of Moses as to
the forra of government of the nation in subse
quent ages, whether it was to be that of a king, or
not. In the prophetical blessings pronounced on
his sons by Israel when dying, it was intimated
that Judah would be the ruling tribe. "The
" sceptre shall not depart frora Judah, nor a law-
" giver from between his feet, till Shiloh come;
" and to him shall the gathering of the people
" be." ^ Yet Moses himself, the lawgiver of the
nation, was a Levite, and Joshua, his successor,
an Ephraimite : the first who took the title of king
in Israel, was Abimelech, a Manassite ; * and the
first king whora God appointed over them was
Saul the Benjamite.
Sorae directions, indeed, were given in the law,
in case the people should ever choose to have a
king over thera, frora a desire to be like the
nations that were round about thera. ^ And, if
the kings who were afterwards appointed oA-er the
nation had observed the directions or injunctions
there given to thera, the raost happy conse-
' Judg. vi. 23 —28. xiii. 19— 22.
^ 1 Sam. vi. 9. ix. 12. x. 8. -xi. 15. xvi. 2. ' Gen, xlix. 10.
" Judg. ix. 6, 8, 12. ' Deut. xvii. 14—20.

ESTABLISHMENT OF ISRAEL. 597
quences Avould have ensued : especially in this
command, " When he sitteth on the throne of his
" kingdom, he shall write him a copy of this law
" in a book, out of that which is before the priests
" and LcAdtes ; and it shall be with hira, and he
" shall read therein all the days of his life ; that
" he may learn to fear the Lord his God, to keep
" all the words of this laAV, and these statutes, to
" do thera ; that his heart be not lifted up above
" his brethren, and that he turn not aside frora
" the comriiandraent to the right hand or to the
" left." It does not appear frora the history that
any of the kings literally observed this injunction,
David was, indeed, reraarkably well acquainted
Avith " the law of the Lord ;" yet, in one instance,
his zeal in religion was not regulated according to
it, and he raet Avith a discouraging rebuke for his
error : which he having discovered and rectified,
his endeavours were accepted and succeeded. ^
It was the peculiar coraraendation of Hezekiah in
his reforraation, that " the coraraandment of the
" king and of his princes" was " by the word of
" the Lord." ^ And when Josiah began his refor
mation, not having the law of the Lord before
hira, he proceeded, as it Were, in uncertainty and
obscurity; but, when the book of the law was
found and brought to hira, he regulated every
thing according to it, and was accepted and pros
pered. The case Avas sirailar in the efforts of Ezra
and Neheraiah. " To the law and to the testi-
" raony." Now, so far as Christian princes do, or
' 2 Sam. vi. 1 Chr. xiii. 15.
' 2 Chr, xxx, 12, xxxi, 20, 21.

598 ON THE RELIGIOUS
ever hereafter shall, comply with the spirit of the
command given in the laAV of Moses to kings over
Israel ; taking the whole of the oracles of God, as
their rule, their line, their plummet, they will
imitate Hezekiah and Josiah ; their measures will
be unexceptionable, highly useful, and mercifully
accepted. The deviation, therefore, from the rule
is that Avhich is objectionable, not the thing itself.
The government of Israel was, strictly speaking,
a theocracy. The Lord was Israel's king, in a
manner Avholly different from his providential do
minion over other nations. The elders and the
chief priests were his ordinary deputies, or vice
gerents ; and the high priest, in some respects,
as the head of them. But, Avhen circurastances
called for extraordinary measures, extraordinary
Aicegereiits in the political adrainistration were
raised up by God himself, and called judges, and
extraordinary ministers of religion, called pro
phets, to excite the priests and Levites to their
duty, or to supersede their authority, in sorae
respects, for a season ; and in some instances the
two offices were conjoined in the same person!
Thus the state of the nation continued till the
days of Samuel, the raost illustrious judge and
prophet Avho had been raised up among them : and
yet, just before he Avas called forth to fill up this
twofold raost eminent station in Israel, a singular
intimation was given that another arrangement
would soon be formed. The Lord, having awfully
denounced sentence on Eli's famUy, predicted the
translation of the high priesthood from his line,
(avUo was a descendent of Ithamar,) to that of
Eleazar and Phinehas : " I Avill raise me up a

ESTABLISHMENT OF LSRAEL. 599
" faithful priest, that shall do according to that
" Avhich is in mine heart and in my mind ; and I
" Avill build him a sure house, that he may Avalk
" before mine anointed for ever." ^ The Lord's
" anointed " here could not mean the high priest ;
for " this priest Avould walk before the Lord's
" anointed." The Messiah cannot be meant, (ex
cept typicaUy) for he is both high priest and king.
A king over Israel, therefore, called the Lord's
anointed, and the cordial union of a faithful and
pious high priest, or line of high priests, to him
and to his family, were evidently predicted : and
the prophecy Avas fulfilled when DaAid, and after
hira Solomon, Avere the anointed kirigs over
Israel ; and when Zadok, of Eleazar's line, super
seded Abiathar as high priest, by the express
authority of king Solomon. ^ We have also rea
son to conclude that the descendents of Zadok
were in general examples of genuine attachment
to the cause of true religion, and cordially affect
ed, to kings of David's race; especially to the
pious and reforming kings: though, doubtless,
there were exceptions, to the high priests as well as
to the kings. ^
Here, as it appears to rae, the establishraent,
properly so called vpith reference to raodern usages,
by an union or alliance of kings and high priests,
or the minister^ of political government and those
of ecclesiastical governraent, first dawned. Saul,
indeed, who was " the Lord's anointed," exercised
authority, or rather cruelly tyrannized over the
' i Sam, ii, 35, 36, " 1 Kings ii, 26, 27.
' Ezek. xliv. 15, 16.

600 ON THE RELIGIOUS
priests, and raurdered a great number of them,
because they were not, as he thought, sufficiently
devoted to his interests. * But there Avas no ap
pearance of union or concert between the kingly
authority and the priestly, in any raatter of reli
gion, during his whole reign; and, after he had
murdered Abimelech and the priests and their
families, " the Lord answered him, neither by
" dreams, nor by urim, nor by prophets." The
high priest, indeed, of Ahimelech's line was with
David, who on several occasions consulted the
Lord by him, even before he became king. And
Abiathar concurred in David's measures, and con
tinued faithful to him till nearly the end of his
life : yet Zadok, the second priest, had increasing
influence in David's later days; till, soon after,
Abiathar's misconduct made way for Zadok's ad
vancement to the high priesthood. David, no
doubt, acted as a prophet, and not merely by
royal authority, in all his arrangements respecting
the priests and the Levites, their courses, and em
ployments, and stations ; and in the introduction
of psalraody, and rausic both vocal and instru
mental, into the stated services at the sanctuary.
Yet, in doing the latter, and in altering the age
at which the Levites entered on their services, he
in some degree deviated from the exact letter of
the Mosaic law, whUe he carried the spirit of it
into the most complete effect. ^ It is, however,
undeniable that he, as the Lord's, chosen and
anointed king, exercised authority over the minis-
' 1 Sam. xxi.
'•^ Compare Num. v. 47. with 1 Chro. xxiii. 27.

ESTABLISHMENT OF ISRAEL. 601
ters of reUgion, and in many circumstantials of
religious worship ; while, at the sarae tirae, not
the least alteration was atterapted either in the
raoral laAV, the rule of duty, or in those typical
rites which were also the appointed institutions of
sacred worship, "shadows of good things to come,"
and sacramental seals and prefigurations of thera.
Nay, the directions given by hira to Soloraon,
as to the buUding of the teraple, and things
coincident with it, were in no degree forraed, or
raodified, according to ¦'his own mind or judgr
raent, but delivered to hira iraraediately frora
God himself:^ so different a thing is the ordering
of raere circurastantials in worship, frora changing
the express and essential truths, laws, and sacra
ments, or ordinances of the sacred oracles.
Had this kind of regal interposition, in the
matters of religious Avorship, ceased with David,
or even with SoloraOn, who, as one of the sacred
writers, raay also be considered as a prophet;
little use could have been raade of it, as to the
interposition of any other kings, either in Israel,
or in nations professing Christianity : but, as we
shaU see, the other kings of Judah, the raost pious
of them especiaUy, though in no sense prophets,
imitated the grand outline of David and Solo
mon's example, in a manner by no raeans raarked
as dissimilar to that of Christian kings and rulers
over their ecclesiastics, as to the circumstantials
of religion, in those countries in which establish
ments have been formed ; but some of them, at
least, in general, after a more scriptural manner
' 1 Chr. xxviii. 11—19,

602 ON THE RELIGIOUS
than has generally been hitherto done. This, as
it appears to me, proves that the establishment of
religion in Israel, by an union and combination,
or alliance, of the regal and priestly authorities,
grew up long after the introduction of the Mosaic
dispensation ; and, under God, arose out of the
altered circumstances in which the nation Avas
placed, in a manner greatly resemblirig that in
which Christian establishments arose, some ages
after the first introduction of Christianity; and
also that the grand objection to establishments
under Christianity has arisen hitherto, not from
the nature of the thing itself, but frora the real
Or supposed want of accordance in the several
establishments, and the measures on which they
have been conducted and supported to the sacred
oracles. From the tiraes of David and Solomon, we con
stantly read of the kings of that race employing,
directing, and coraraanding the priests and Le
vites, and even the high priest himself ; and the
conduct both of the kings and Of the ministers of
religion is recorded Avith approbation or disappro
bation, according as the one gave orders and
instructions grounded in the law of God, or con
trary to it; and as the other promptly obeyed and
executed the scriptural commands, and resisted,
or complied with, such as were antiscriptural.
When Jeroboara, to support his kingdora over
the ten tribes, which had revolted from Rehoboam
and submitted to him as king, established the
worship of the golden calves at Dan and Bethel,
in all probability he would have gladly employed
the priests and Levites in carrying into effect his

ESTABLISHMENT OF ISRAEL. 603
antiscriptuitd estabUshment, if they had been suf-
ficientfy disposed to compliance : but, when this
did not prove to be the case, they were cast off,
and other more compliant instruraents were sub
stituted in their room. They, therefore, leaving
their possessions, along with their employraent,
migrated Avith raany others, into the kingdom of
Judah ; highly to their honour, and to that of the
other priests and Levites, who seem cordially to
have shared their revenues Avith them. Now, had
the kings of Judah, from this time, declined all
interposition in matters of religion, because - the
same right which they raight claim in doing this,
Jeroboam would claim also for his established
idolatry : had they reasoned in this respect from
the data of some modem opposers of all kinds of
establishments, what would have been the conse
quence ? Would Jeroboam, " who made Israel
" to sin," have renounced his assumed authority
in matters of religion, because they renounced
their right, or rather neglected their duty ? By
no means : a further advantage would have been
given to false reUgion; and true religion would
have had to lament that the Asas, Jehoshaphats,
Hezekiahs, and Josiahs, had buried their important
talent in the earth, for fear of misemploying it,
and for fear of sanctioning the measures of those
who perverted authority, given by the Lord, in
opposing his holy instituted worship.
Rehoboam, however, made no improvement of
the advantages which the secession of the priests,
and Levites, and other pious Israelites from the
kingdora of Jeroboara, afforded hira : yet, even
the outward regard which his son Abijah paid to

604 ON THE RELIGIOUS
the ministry of the priests, accordirig to the law,
was rewarded with a raost signal and decisive
victory over the raighty array of Jeroboam, and
aU his impious policy. ^
The kings, who might in subsequent ages rule
over Judah, were neither conjmanded, nor directed
by the law, to take the lead in the concerns of
religion : yet, in one degree or other, they all did
it; nor are they any where" blamed simply for"
thus exercising their authority ; the manner in
which they used it being exclusively the object of
blame or coraraendation with the inspired histo
rians. The kings in Judah who did this most
decidedly, and used all their authority, with their
Avhole heart and soul, in subverting arid removing
all idolatrous or forbidden worship, and in esta-
bUshing and supporting the worship at the temple,
according to the law, and in other Avays promoting
the cause of godliness, righteousness, and holiness,
are proportionably recorded as approved cha
racters, Avith honour and coraraendation. To this
there .is not one single exception: yet they acted
not as prophets, nor according to any express
coraraission, or injunction, given to thera as kings,
by the law of Moses.
Araong the rest, Jehoshaphat adopted a mea
sure, admirably indeed suited to the spirit of the
divine law, but no where required by the letter of
it; when he sent princes, and with them Levites
and priests, " and they taught in Judah, and had
" the book of the law of the Lord with thera, and
" went about throughout all the cities of Judah,
' 2 Chr. xiii. .5—17.

ESTABLISHMENT OF ISRAEL. 605
" and taught tiie people." i This exercise of
authority was no raore prescribed to the kings
over Israel, in the law of Moses, than a sirailar
conduct is to kings professing Christianity, in the
New Testaraent ; and who can help praying, that
God would put it into the heart of all kings, called
Christian, decidedly and exactly to copy this ex
araple of Jehoshaphat ? — It is not necessary to go
over the reigns of all the approved, or, if I raay
so speak, half-approved, reigns of the kings of
Judah. It Avill not be denied that all they, who
in any degree " obtained a good report " in the
word of God, used their authority in matters of
religion, and were proportionably commended for
so doing ; and that the most pious and zealous did
this raost actively and heartily; and excited,
directed, instructed, and even comraanded, the
priests and Levites to perforra their several duties;
encouraging such as attended to them, and ex
pressing disapprobation of those who were more
negligent and reluctant, till they too Avere ashamed,
and " sanctified themselves." ^ In this even the
chief priests, and the high priest himself, were
included. But it has not been sufficiently noticed,
th^t no comraission or comraand, requiring this
from thera, is contained in the law of Moses ; nor
any hint or counsel of the kind given. It indeed
accorded to the spirit of that law, but was not
enjoined by the letter of it; and in this light the
friends of establishraents vicAV the subject under
the Christian dispensation.
j\ ',¦'.''
• 2 Chr. xvii. 7—9.
" 2 Chr. xxix. 4— 11, 34. xxx. 3, 15, 22.

606 ON THE RELIGIOUS
Whenever the kings gave commands in the
concerns of religion, or adopted measures, which
accorded to the letter or spirit of the law of
Moses, the priests and Levites, who most readUy
and zealously executed their commands, and car
ried their measures into effect, are spoken of with
the greatest approbation. But, when the com
raandment or conduct of the king was contrary
to the law, then the priests were commended or
blamed, according as they withstood or compUed
Avith the criminal conduct of their misguided
prince. Thus the decided conduct of the priests
who Arithstood Uzziah, when he entered into the
sanctuary to burn incense contrary to the law, is
recorded with honour ; ^ whUe that of Urijah, who,
without making any objection, executed the im
pious orders of wicked Ahaz, is mentioned in a
manner Avhich stamps his character with deep and
indelible infamy .^
Not one of the kings of Judah exercised his
authority more-fully in the peculiar concerns of
rehgion, than Hezekiah. He was the fijst mover,
director, counsellor, and eneourager, in every thing
that related to the suppression of idolatry, and
irregular worship in the high places, and in estab-
Ushing the instituted sacred worship of God at the
.temple J and in alL that was conneeted Avith the
regular attendance of the priests and Levites, and
the provision appointed them by thelaw :^ and in
all this his princes and counseUors concurred with

' 2 Chron, xxvi, 16—20, ' 2 Kings xvi, 10—16.
' 2 Kings xviii. 3, 4—22. 2 Chron. xxix, 2—11, 15, 16, 18-
36, xxx,l,5— 12, 2^--27. xxxi, 2— 5, .11 , <S?c. xxxii, 12,

ESTABLISHMENT OF ISRAEL, 607
him, and exercised authority even over the chief
priests. But it is expressly and emphatically
noticed, that " the commandraent thus given by
" the king and his princes " was " by the word
" of God ;" and, therefore, " in Judah the hand of
" God Avas to give thera one heart to do the cora-
" raandment." ^ But, had the commandraent
been contrary to the word of God, would " the
" hand of the hotd have thus given, one heart "
to the people to obey it ? In this respect at least,
even he and his princes, as well as the ministers
of religion, " can do nothing against the truth,
" but for the truth." ^ And, ff kings, and coun
sellors, and senates, employed their Authority as
Hezekiah and his princes did, the same marked and
extensive success might be expected from the
same raeasures ; the hand of God would be to
give " the people one heart to do the coramand-
" ment of the king and his princes, by the word
" of the Lord." This would be the proper iraprove
raent of their important talent, and Avould be
accepted and prospered ; even as a sirailar con
duct of a rich man, in the use of his riches in
supporting and promoting the cause of religion
by scriptural raeans, and no other, is accepted
and prospered. "Thus did Hezekiah through-
" out Judah, and AVixjught that which is good,
" and right, and truth, before the Lord his God ;
" and in every work that he began, in the ser-
" ATice of the house of God, and in the law, and
" in the comraandmeniB, to seek his God, he did
" it with all his heart, and prospei^ed."
' 2 Chron, xxx, 12, ' 2 Cor. -xiii, 8,

608 ON THE RELIGIOUS
It may be conceded, that, with not very many
exceptions, the comraands of -kings and princes,
in respect of Christian establishments, have by no
raeans been so entirely "by the word of the Lord,"
as those of Hezekiah were ; many, alas ! have been
against it, many beyond, many beside or; beneath
it : but this is the fault, not of the exercise of all
authority, in this respect, but of an undue, an
erroneous, and ignorant, or an ungodly exercise
of authority.
It is observable, that Hezekiah seems to have
made little use of the high priests in inquiring the
will of God ; but principally consulted Isaiah the
prophet : and Josiah sent even the high priest
Hilkiah himself to consult the prophetess Huldah,
when the book of the law was found, and he was
greatly alarraed at what he read in it. ^ Before
this time, his exercise of authority in religion, and
his orders and commands to the priests and Le
vites, had not been regulated by any exact rule :
but frora this event he proceeded raore exactly, as
Hezekiah had done, " by the word of the Lord ;"
and his raeasures were unexceptionable, and met
Avith decided approbation. But his sons, Jehoia-
kiin and Zedekiah, iraitating the worst part of
Manasseh's conduct, used their authority against
the law of God, and against his prophets, and so
brought destruction on theraselves, and on Judah
and Jerusalem.
After the Babylonish captivity, the governors of
the restored remnant of Judah concurred with the
priests and LcAdtes in the concerns of religion ;
' 2 Kings xxii. 12 — 14. 2 Chron. xxxiv.

ESTABUSHMENT OF ISRAEL, 609
yet exorcised authority over them in the same
manner that Hezekiah and Josiah had done : and,
Avhile Zerubbabel and others, till the days of Ne
hemiah, regulated their interference, and the exer
cise of their authority, in the concerns of religion,
according to the holy laAV of God, their conduct
was approved and prospered. But, after a tirae,
the rulers and priests, and the high priests . (then
become, in some respects, the political rulers of
the nation,) too generally " raade void the laAv of
" God, to keep their OAvn traditions," or in subser
viency to their own interests : and then they were
neither approved nor prospered. Thus the exer
cise of authority in religious concerns was not that
in their conduct which Avas either approved or con
deraned, but the scriptural or antiscriptural use
of that authority : and why should it not also be
the same under the Christian dispensation ?
In the raost approAfcd conduct of the rulers of
Israel and Judah, when exercising authority in the
immediate concerns of religion, one thing is pecu
liarly observable, namely, that they decidedly eu:-
forced the payment to the priests and Levites, of
those emoluments which had been allotted to
thera by the divine laAV, and the J)roper distribution
and division among them of these revenues ;
while they required thera to attend on those ser
vices, for the performance of which they had been
allotted, 1 But, when no exercise of authority by
the ruler intervened, the priests and Levites too
generally neglected their special duties ; and the
' 2 Chr. xxxi. 4—10, 18—21. xxxv. 2—6. Neh, x. 32—39.
xiii. 5- — 13.
VOL. IX. 2 R ~

610 ON THE RELIGIOU-S
people alienated, or appropriated, what Avas the due
and portion of the priests and Levites out of the
estates ofthe other tribes.
Noav, as the apostle expressly argues from the
law df Moses, in respect of the equitable right
Avhich the ministers of Christianity have to a main
tenance for their labours ; ^ what reason can be
assigned, why it is not the duty of Christian
rulers, to take eare that a provision should be
allotted to the ministers of religion ; and that they
who receive it should be required to attend to
those services for which it is given ; and that
those should be most approved and encouraged,
Avho labour with the greatest diligence in the
word and doctrine ? It is chiefly to be regretted,
that the examples of Hezekiah and Nehemiah
have not been more exactly imitated : and the de
viations frora these raay be considered as objec
tions to the unscriptural use of authority, but not
to the scriptural exercise of authority in this par
ticular. Indeed, the piety, or the superstition, at
least the liberality of our ancestors, appropriated
funds for the support of the ministers of religion,
and for other religious and beneficent purposes ;
which, if they had not been diverted into other
channels, would have been abunda,ntly sufficient
for the purpose : and even, after all depredations,
if properly apportioned and distributed, would go
far towards rendering any new tax or impost
needless. Yet it is raanifest, that the largest
, suras, which could in any case be required to de
fray the expenses incurred by supporting the
¦ 1 Cor. ix. 9—14.

ESTABLISHMENT OF ISRAEL, 611
worship of God, and all things connected with
the general instruction of the people, would be
comparatively small, when the sums expended
by irreligious princes in needless luxury and
splendour, or in more criminal pursuits, are con^
sidered. It is in this view observable, that they among
the kings and princes of .ludah, who (in addition
to the legal dues,) most liberally contributed to-
Avards the expenses of the instituted worship of
God out of their own revenues, or gains, or spoils,
or estates, (from David and his imraense treasures,
dedicated to God, for the building of the teraple,
to Josiah and his princes;) are never censured by
the sacred writers for so doing, but the contrary :
some of thera also, at least, were in other respects
more indisposed to lavish expenditure, than the
other kings and princes. Josiah, for instance,
Avas contented with the ancient mansions of his
predecessors ; as Hezekiah also had been : his ex
penditure was of another kind : ' but Jehoiakim
his son, whose profaneness equalled his father's
piety and holy zeal, brought on himself this aAvful
and instructive rebuke for his profuse magnifi
cence, " Wo unto him that buildeth his house by
" unrighteousness and his chambers by wrong ;
" that useth his neighbour's service Avithout wages,
" and giveth him not for his work ; that saith, I
" will build me a wide house, and large chambers,
" and cutteth him out AvindoWs, and it is ceiled
" with cedar, and painted with vermilion. Shalt
" thoU reign, because thou closest thyself in cedar?
' 2 Chr. xxxv. 7—9.
2 R'2

612 ON THE RELIGIOUS
" Did not thy father eat and drink, ahd do judg-
" merit and justice, and then it Avas Avell with
" hira ? He judged the cause of the poor and
" needy ; then it was well Avith hira. Was not
"this to know rae? saith the Lord. But thine
" eyes and thine heart are not but jfor thy cove-
*' tousness." ^ Neheraiah also, who enforced the
payraent of the dues to the priests and Levites,
and at vast expense supported the cause of his
people and his religion ; would not raake any ad
vantage of his station, or suffer his servants to do
it ; or even take the eraoluraents which had been
paid to forraer governors. ^ Can. any raan help
perceiving that, if Christian kings, rulers, princes,
and senates would thus spare in various other ways,
that they might imitate these pious and zealous
rulers of Judah ; and see to it that a proper distri
bution, Avas made of the sums thus appropriated, to
things imraediately connected with true religion ;
rauch indeed raight be done without further bur
dening their subjects.
It is, in my view,* no small confirmation of
the point which I am desirous of establishing
(namely, that the conduct of the pious kings of
Israel and Judah Avas not adopted in obedience to
any part of the ritual or political laA^ of Moses, or
by any establishment made in that law, but was
intended as an example for kings and princes,
professing Christianity, to iraitate,) that the spirit
of prophecy mentions the grand outlines of their
¦ Jer. xxii. 14—19.
= Neh. V. 8. 10, 14—19. x. 29—39. xiii. 10—13.

ESTABLISHMENT OF ISRAEL. 6t3
*
conduct, either as predicting it, or enjoining it on
the princes who shall reign over Israel, in the ap
proaching happy days of the church. The gene
ral prediction in Isaiah, that " kings shaU be
" nursing fathers, and their queens nursing
" raothers," ^ to the church, seeras to iraply all that
has been stated, and rauch raore ; especially as
corapared with the prophecy in the sixtieth chap
ter. But how can kings, queens, and princes an
swer this character, or perforra their duty, and
improve their talent, in this respect, by a line of
conduct resembling that of Gallio ? ^ or without
imitating Jehoshaphat, Hezekiah, and Josiah, by
employing their authority and wealth in the sup
port of true religion, "according to the word of
" God ?" But, should kings and nobles copy the
exaraple of these pious rulers and princes of
Israel : should they concur in exciting, encourag
ing, and requiring the ministers of religion to
attend to their peculiar duties, with constancy and
assiduity: should they take care that a suitable
provision be raade for thera and their families,
while thus eraployed ; so as to preclude the terap
tation to leave the word of God to procure a main
tenance, and the temptation to excuse this, which
urgent poverty supplies : should they take care
that all who are thus maintained apply themselves
to the duties of their office ; especially encourag
ing and countenancing the diligent and zealous :
should kings and emperors, by their example^
stimulate their nobles and raore affluent subjects
to offer willingly and liberally in this best of
' Is. xlix.- 23. - Acts xviii. 12—17.

614 ON THE RELIGIOUS
causes, and to retrench proportionably all needless
expenses: and should aU compulsive and perse
cuting raeasures be at the same time avoided ;
would they not then become indeed " nursing
" fathers " to the church ?
Whatever interpretation raay be given of Eze
kiel's last vision, \ two things must be allowed :
1. That it is divinely inspired; and therefore has
sorae appropriate and iraportant raeaning, which
wiU at length be clearly understood : and, 2. That
it is prophetical, and not historical ; for nothing
in the Avhole history of Israel, frora the beginriing
to this day, at all accords to it. The order in
which it is placed, subsequent to the restoration
of Israel, and the prophecy of Gog and Magog,
fixes the intended period to the expected glorious
raillenniura. If it be interpreted exclusively of
the state of restored Israel, during that happy
period ; yet it cannot be adraitted that the cere
monial law of Moses, which the apostle (avUo,
doubtless, was well acquainted with this part of
" the oracles of God,") expressly declares was
" waxing old and ready to vanish away"^ should
be reinstated in full authority over the converts
to Christianity : and, even if that could be ad
raitted, several of the regulations given in it,
concerning the prince and princes, and their con
duct in religion, ansAver to nothing contained in
the letter of that law. But, however that raay be
determined, those things which so exclusively
belong to the Old Testament, as to be wholly
inconsistent with the dispensation of the New,
' Ezek. xl — xlviii. = Heb. viii. 13.

ESTABLISHMENT OF ISRAEL. 615
can never be re-established among Christians,
Vet scarcely one point in which we suppose that
Christian kings should imitate Jehoshaphat, He
zekiah, and Josiah, or Zerubbabel, Ezra, and
Nehemiah, is oraitted in this vision. A large por
tion of the land is required to be separated and
allotted to the ministers of the sanctuary. ^ It is
the prince's part to give " burnt-offerings," ^ &c :
that is, he shall, like Hezekiah and Josiah, (not to
say Darius and Artaxerxes,) bear the expenses of
the sacred worship of God, as circumstances may
require. ^ ' And, indeed, the regulations concern
ing those priests who were to be admitted to
exercise their sacred function, and those who
must be excluded, are evidently given to the
prince, or some person or persons exercising autho
rity over the very chief prjests themselves. ¦* The
prince also is every where spoken of as one of the
worshippers ; so that it would be mere trifling to
endeavour to evade this, by saying, that Christ
our Prince is meant. ^
It has been intimated above, that, in some of
these respects, even heathen kings used their
authority and treasures in support of tiie instituted
worship of Israel; And their assistance was ac
cepted by pious Jews without the least scruple : so
far was tiiis interposition of princes in the Cause of
true reUgion, from being considered as a peculiar
part ofthe Mosaic law, restricted to Israel alone.
But then these heathen princes did it, Avithout in
'Ezek. xlv. 1—5. xlviii. 8—20. '- Ezek. xlv. 17—25.
" 2 Chr. xxxi. 24. xxxv. 7—8. Ezra vi. 8—10. vii. 15—24.
' Ezek, xliv. 3—16. ' Ezek. xliv. 3. xlvi. 4, 8, 12.

616 ON THE RELIGIOUS
the least attempting to interfere with the ministers
of religion in their work, but entirely leaving, or
even calling on thera, to do all things " according
" to the law," and comraandraent of Jehovah. ^
And therefore Ezra, Neheraiah, and others, not
only accepted of their assistance, but solicited it,
and blessed God for " putting it into their hearts ; "
nay, prayed to God to give thera favour Avith the
king, in their petitions about these matters. ^
But, if the heathen kings had endeavoured to
model the religion of Israel according to their
oAvn reasoning notions, political purposes, or
idolatrous usages ; and to prescribe things con
trary to the divine law ; would such raen as these
have accepted and availed theraselves of this con
ditional and raischievous support ? Would they
have prayed for it> or blessed and thanked God
for putting such a thing into the king's heart ?
Would they have thought that the king helped
" to beautify the teraple," while he was requiring
thera to pollute it ?
Now does not this draw the precise line, in
Avhich kingly interposition, in the great concerns
of religion, raay be desired, prayed for, and thank-
fuUy received ? So long as ". the coraraandment
" of the king and his princes is according to the
" word oi God," it raay be expected that "the
" hand of God will be to give the people one
"heart to do" that coraraandraent ; and that so
great and extensive benefits will be vouchsafed by
their meaij.s, as to excite us to bless the Lord for

' Ezra vii. 14, 18, 23, 25. = Ezra i. 1—10. ii. I, 12.
vi, 1—14. vii. 11—28. Neh. i. 11. ii. 4, 18.

ESTABLISHMENT OF ISRAEL. 617
" putting such a thing into their hearts." But, if
they go beyond this, and attempt to ncAv-model
religion, according to their own notions, or in
subserviency to their political purposes ; to enjoin
what is evidently incorapatible with- the sacred
oracles, or to alter their essential truths, ordi
nances, and coraraandraents : then all, who re-
serable Ezra and Neheraiah, will stand aloof, and
not accept of such unscriptural support. They
will think of Jeroboara, Ahaz, and Uzziah ; and
of Jewish priests, scribes, and rulers, who " raade
" void the coraraandraent of God by their tradi-
" tions ; " and not of David, Soloraon, Asa, Je
hoshaphat, Hezekiah, and Josiah : and this will
induce thera to decline the proffered aid, or protest
against the presuraptuous intrusion.
Even when regal, and princely, or senatorial
support is connected with appendages Avhich are
questionable ; and excite a doubt whether the
things enjoined beyond the express word of God
be not raore than raere circumstances ; (such as
relate to the tirae or manner of administering
sacred services, which, not being expressly men
tioned in scripture, raust by every rehgious cora
pany be arranged by some direction or agree
ment;) Avhile some will probably be found too
little cautions or suspicious of the object and
effect of such interposition, and too eager impro-
vidently to seize on the supposed advantage to
the cause ; it may also be inferred, that others
will be over suspicious and scrupulous, at least in
the judgment of their brethren. Now, as far as I
have studied the subject, those Avho favour estab-

618 ON THE .RELIGIOUS
Ushments, and desire the support of rulers and
princes in the concerns of religion, have hitherto
been too ready to welcorae the whole, without due
discrimination between what is scriptural and what
is not; and the opponents of these things, are too
prone to reject, or even reprobate altogether : as
ff David were equally to be dreaded Avith Jeroboara ;
Hezekiah with Ahaz ; or Cyrus, Darins, and Artax
erxes with Nebuchadnezzar, and his golden image,
his stern decree and his fiery furnace ; or with
Antiochus Epiphanes. In Opposition to undenia
ble facts, in the case of the pious kings of Israel
and Judah, and even of the heathen princes who
favoured the religion of Israel, they assume it
as incontrovertible, that regal interposition, or
that of senates or nobles, must be connected with
political motives and objects ; and Avith coercive or
corrupting interference as to liberty of conscience.
They assume that every alliance or connexion be
tween those who are the ministers of God in his
providence, as rulers, and those who are his min
isters in the gospel of Christ, must render the
latter in general wilUng slaves to the interests and
passions, or ambitious and arbitrary projects, of
the former ; and so warp them frora an honest
regard to truth and duty, and even fetter the rem
nant of more conscientious persons, and cramp
their efforts to do good. Not satisfied with at
tempting to shew that this hath been the case in
many instances both past and present, or attacking
this or the other establishment, or hierarchy; they
assert that the consequences raust necessarily in
all instances be the same, and reprobate the very

ESTABLISHMENT OF ISRAEL. 619
principle itseff. They indeed reason, or declaim,
as ff it were irapossible for God himself to raise up
princes, equally pious, and zealous, and attentive
to the Avord of God in all their raeasures, with
Hezekiah and Josiah ; or rainisters, even under
the New Testaraent, equaUy raortified to all
earthly things, as those were who carried into
effect the comraands of those pious princes.
It is beyond doubt, frora these exaraples, that it
is possible for princes and ministers of religion to
combine in measures for promoting the true wor
ship and service of God ; for rectifying abuses,
and reforming the church frora idolatries, super
stitions, and corruptions ; for adrainistering diA^ne
ordinances according to the word of God ; and
for proraoting the general instruction of the people,
Avith a siraple aira to glorify God and do good tO
raan ; and without any selfish political objects ;
and even Avithout interfering with true liberty of
conscience, or using coercion or worldly lures, in
accomplishing their objects. And that which, by
the grace of God, . hath been done, may, by the
sarae grace, again be done ; and to a far larger
extent, with more permanent effect, and more
glorious and happy consequences. " The thing
" that hath been is the thing that shall be ; " when
aU the kings of the nations shall fall doAvra before
the exalted Saviour, and become his devoted ser
vants, in proraoting the cause of truth, holiness,
and godliness on earth. For these things we
should hope, and pray, and wait : and, whUe writ
ing this, I have no doubt that, ere long, even they
(or others ofthe sarae sentiraents coraing in their
place,) who now regard every thing that looks lU^e

620 ON THE RELIGIOUS
royal or imperial favour to the cause of Christ, as
springing from sorae corrupt raotive, sorae deep
political selfish design; wiU be convinced by
facts, that the thing, which to thera seeras " im-
" possible, is possible with God," and hath cer
tainly begun to be accomplished ; and Avhen they
will join their brethren in blessing the God and
Father of our Lord Jesus Christ, for " putting such
" things into the hearts" of kings and princes.
At the era of the Reformation, several of those
eminent instruments, whora God raised up to
effect that great and raost iraportant revolution in
the affairs of Europe and of the world, were, it
must be allowed, induced by concurrent circum-
staces, to adrait of regal and political interference,
in the concerns of religion, too far ; and to desire
or employ the sword of the magistrate in things
which are beside or beyond its commission : yet
it may be questioned whether many in modern
times have not gone into the opposite extrerae.
I do not mean as to toleration ; for, provided
the public peace be not endangered, the fullest
toleration seems to be entirely scriptural. The
only shadow of doubt is, whether direct out
ward gross idolatry ought to be tolerated. And
here I should favour the affirmative, as nothing
occurs to the contrary in the New Testament ; and
the command to punish idolaters was confined to
those of Israel, and was a part of their political or
judicial law. But the raurder, perjury, and other
crimes, connected with idolatrous worship, cer
tainly ought not, on any consideration, to be tole
rated by rUlers professing Christianity. — -If some
object to the Avord tolerate : let them remember

ESTABLISHMENT OF ISRAEL. 621
that " the Avoiid Ueth in the wicked one ;" and, if
God's servants are fully tolerated in such a world,
it is an iraraense benefit and raercy.
Let it be noticed to Luther's honour, that he
was the uniform opposer of persecution for things
simply rehgious. On one or two points, however,
I shall produce ^juotations, respecting some ofthe
persons concerned in the Reforraation, as bearing
on the subjects discussed in this Treatise. In
general, I cannot but think that there was rauch
true wisdora, (though occasionally it Avas tarnished
with worldly policy,) in effecting the reformation,
as far as possible, Avithout a violent and sudden
subversion of all that men had been accustomed
to ; and in grafting, as it were, t|ie intended alte
rations, where it could be done, on the existing
state of things, distinguishing between the precious
and the vile. For, where large bodies of raen are
suddenly, by entire and extensive innovatioris,
unsettled frora all former usages, it is no easy
matter to keep them within any bounds of mode
ration, or to bring them to any settlement ; as late
events have shcAvn. Devastation and destruction
are the inevitable consequences, which nothing
but miracles Can prevent : and the opposition of
rulers and princes, in self-defence, must have a
tendency (apart from direct malignant or sus
picious persecution,) to increase exceedingly the
difficulty and danger. — It seeras also to rae, that
even the apostles theraselves,^ and their coadjutors,
introduced the Christian dispensation, in various
particulars, and as far as the case could possibly
admit, in the sarae manner ; and with no violent
innovation ; none, not absolutely necessary. " The

622 ON THE RELIGIOUS
" Avisdom that is from above is first pure, then
" peaceable, gentle, easy to be intreated, full of
" mercy and good fruits, Avithout partiality and
" Avithout hypocrisy : and the fruit of righteousness
" is soAvn in peace of thera that raake peace." ^ In
this silent manner Christian baptisra gradually su
perseded circuracision, as the initiatory ordinance,
the sacraraental sign and seal of regeneration ;
the Lord's day succeeded to the sabbath ofthe Mo
saic law ; and many similar changes took place, by
a leisurely process, Avithout unsettling the rainds of
multitudes, not capable of acting properly at once
in a ncAV situation, Avhich must have , excited all
their prejudices and passions, in the highest degree.
These things, indeed, were conducted under the
guidance and courisel of inspired raen ; and were
altogether right, and models for imitation ; but
those of the reformation were managed by very
wise and exceUent, yet uninspired men ; and there
fore not in all respects right, but to be judged of
according to the apostolical models.
In respect to provision for the rainisters of re
ligion, we raay learn the matured judgment of
Luther from the following quotation : ' Luther
' Avith great seriousness admonished the Elector,'
(John, Elector of Saxony,) ' to make some pro-
' vision for the poor labouring clergy. The Elector
' took all in good part ; but appears to have been
' startled at the idea of augmenting the salaries of
' the clergy out of his own treasury : That, he
' said, Avould be a raatter of great difficulty : and
' he asked Luther what he , had to propose' on the
' James iii. 14- 18.

ESTABLISHMENT OF ISRAEL. 623
' subject. The ansAver was simply this : " In the
' general visitation of the whole country, let there
' be taken an accurate account of all the ancient
' revenues ; and, if these be found insufficient for
' the purpose, then let the suitable payraents to
' the officiating clergy be raade frora ii,ew iraposts
' on the respective towns and parishes, which they
' may well bear, being now relieved from popish
' oppressions." Likewise, to a sirailar inquiry
' concerning the augraentation of the academical
' salaries, Luther replied : " There is an abundance
' of raeans for this purpose frora the raany vacant
' offices ; for the number of the clergy in the
' coUegiate church of All Saints is now reduced
' frora eighty to eighteen. AU the rest are dead,
* or have left their situations." The most expe-
' rienced financier could scarcely have returned a
' better answer to the question. This redundant
' wealth was become very considerable, from the
' aboUtion of private masses, and many other
' protestant innovations. But it is allowed by
' historians, that not one halfpenny of it was ever
' applied by Frederick (the father of John,) to his
' own specific eraoluraent.' ^ . ^
Luther and Melancthon, and the reformers in
general, considered the academies, or uniA'erSities,
as properly seminaries of instruction in the sacred
scriptures, and in that learning Avhich Avas suited
to qualify men for the sacred ministry, or for
fiUing up other situations in the coraraunity, as
the well-instructed servants of Christ. In this

' Dean Milner's Continuation of the Rev. J. Milner's. Eccl.
His(. vol. iv. p. 965—967.

624 ON THE RELIGIOUS
view, these would be equally intitled to support,
on religious principle, as the labouring clergy.
Neither Luther, nor the other pious reformers
in general, seem to have thought that the tithes,
and other emoluments of the clergy, however, at
that tirae, enorraous and perverted, ought to be
wholly alienated frora the sacred use to which
they had at first been given. These forraed no
part of the estates out of which they had been
paid time imraeraorial ; and could not be due to
the possessors of those estates. Kings and nobles
had no right to seize on thera for secular purposes.
They Avere far too large for the support, in any due
moderation, of the officiating clergy, under any
forra of church governraent : but the general
education of youth, according to their station, and
the endowing or supporting of schools of learning,
especially sacred learning, in every country of
Europe, adequate to the eraergency of the tiraes,
raight have profitably eraployed the whole of
thera ; at least with a proper reserve for the sup
port of the pious and destitute aged : and the
present and future generations may lament, that
the princes and nobles, in the different countries
concerned, did not follow the counsel of the re
formers in this important matter, or iraitate the
noble disinterested conduct of the wise Frederick,
Eleetoi* of Saxony.
It remains to be inquired, whether these re
formers were, or were not, in thi^articular, wiser
than those who, in raodern times, would have the
whole expenses of all such raatters, and of every
thing connected with thera, left to voluntary con
tribution ; because, in the primitive times, when

ESTABLISHMENT OF ISRAEL, 625
there had not been, nor could be, any funds
freely assigned, or divinely appointed, these ex
penses were thus defrayed. And let it be re
merabered, that they who argue for this have to
contend, not only with human wisdom in moderns,
not only with the wisdora of God in Hezekiah,
Josiah, and Neheraiah, but with the express in
stitution of the divine laAv, as soon as the professors
of true religion were become a nation.
How far voluntary contributions, without an
establishment, or any perraanent fund or revenue,
could support, through populous nations, all the
expenses for providing for rainisters and their
families, for erecting and keeping in repair places
for public Avorship, and for seminaries of educa
tion, at present generally allowed to be expedient,
if not necessary ; the straitened, not to say dis
tressed, circumistances of too many pious dissent
ing ministers, and the contributions raised, from
many others besides dissenters, for several of
these purposes, raay enable the irapartial reader to
judge. I shall add but one more quotation, in order
to introduce a few observations on the subject :
' John, the new Elector of Saxony, conducted the
' religious concerns of his dominions in a manner
' quite different from that of his brother and pre-
' decessor, Frederick. The latter connived at and
' tolerated, rather than avOAved and established,
' the alterations ilftrodueed by Luther and his
' associates. But the forraer no sooner found
' hiraself in possession of the sovereign authority,
' than he exercised it with resolution and activity,
' by forraing new ecclesiastical constitutions,
VOL. IX. 2 s

626 ON THE RELIGIOUS
'formed on the principles of the great reformer:
After several satisfactory reasons, for the caution
of Frederick's conduct, it foUoAvs, ' Neither should
' it be forgotten, that even Frederick hiraself had
' determined, a little before he died, to afford a
' raore open and substantial support to the evan-
' gelical preachers in his dorainions : and this cir-
' cumstance, no doubt, was an additional motive
' to his brother, and his nephew,' (John Frederick,)
' to enter on the work of reformation with vigour
' and dispatch.' ^
• Now, did Frederick, surnamed the wise, and
John, surnamed the good, act scf ipturally, or un
scripturally, or antiscripturally, in this part of their
conduct ? Would that God, ^who so highly ap
proved of a sirailar conduct in Hezekiah and
Josiah, and others under the ancient dispensation,
(a conduct no where prescribed in the Mosaic
ritual or judicial law, but exactly according to the
first coraraandraent of all, " Thou shalt love. the
" Lotd thy God with all thy heart, and mind, and
" soul, and strength ;") would he, I say, condemn
the sarae conduct in Frederick the Avise and John
the good ? Was it the proper duty and iraprove
ment of talerit in the rulers of Israel and Judah',
and a presumptuous intrusion in the Electors of
Saxony ? Were they not, as far as their authority
was exercised according to the word of God, as it
appeared to thera, truly interpreted by sorae of
the raost erainent theologians among uninspired
men, who ever lived, as entirely to be distin
guished from, that of Charles the fifth of Ger-
' Dean Milner, ibid. p. 960—963.

ESTABLISHMENT OF ISRAEL. 627
many, or our king Henry the eighth ; as that of
the pious kings of Judah was to be distinguished
from Jeroboam, from Ahaz, and Manasseh, or
Antiochus Epiphanes ?
Indeed, all the princes Avho favoured the Refor
mation used their authority in support of the
reformers, raost of thera with great decision,, and
not always in an unexceptionable raanner; nay,
soraetiraes by very reprehensible measures. All
the reformers, likewise, in one degree or other,
sought and welcomed their support and concur
rence, with more or less discriraination or caution.
Luther and others did not wait for it, but went on
in their efforts, without or against all huraan au
thority ; but, when attainable, they availed them
selves of it.
Noav, if indeed the experience and progress in
learning and knowledge, of much more than two
hundred years, have enabled moderns to discover
the mistakes and wrong steps of these illustrious
men, (as raany confidently presurae that they do,
Avho seera quite blind to their transcendent excel
lencies ;) it is surely rather too rauch to say, " No
" doubt we are the people, and wisdom shall die
" with us," or at least it was born with us ! Surely
we ought to allow, that these persons, whom God
honoured with a degree of usefulness almost rival
ling that of the apostles, though they were not infal
lible, or right in every thing, were yet not mistaken
in every thing, even of this nature ; especially as
no men in any age ever so diligently and carefully
^studied the whole of the oracles of God. And
surely, instead of classing these Electors of Sax
ony, our Edward, and a few others, and all who
2 S 2

628 ON THE RELIGIOUS
availed themselves of their countenance and assist
ance, Avith Charles the fifth, Henry the eighth, or
even our illustrious queen Elizabeth, we should
consider Avhat was scriptural, and what not, in
their several measures : we ought to distinguish
between the precious and the vile ; and, while we
unite in condemning all compulsory and persecut
ing proceedings in raatters of conscience, we
should be careful not to condemn what God ap
proved and comraended in Hezekiah and Josiah.
Finally, if the reasoning in this Treatise be con
clusive, it shews that the exercise of authority
(with this ^ and a few other exceptions,) in the
pious princes who favoured the Reforraation was
as rauch their duty, and the iraproveraent of their
talent, under the Christian dispensation, as that of
the pious kings of Judah Avas in their days ; and
called on the friends of true religion, to thank
God for putting such things into the hearts of
their princes. And we also are called on to pray,
that God Avould speedily, by putting such things
into the heart of all kings and princes, render
them, according to his sure word of prophecy,
" NURSING FATHERS -TO HIS CHURCH."
If, indeed, all concerned could be induced to
agree, that authority, as avcU as wealth, might be
improved as a talent in promoting the cause of
God ; and that princes and senates, individually
and collectively, have duties in this respect as well
as other men ; and if all AVould employ their atten
tion in carefully distinguishing betAveen the scrip-
' That is, v?ith the exception of ' all cumpulsory and perpe-
cuting procppdings.' — J. S,

ESTABLISHMENT OF ISRAEL. 629
tural exercise of this authority, and that which is
contrary to scripture : if, in respect of existing
establishments, those who dissent from them
Avoiild candidly acknoAvledge what is right and
good in them, and point out calmly, yet firmly,
and Avith scriptural proof, not with general decla
mation, Avhat they disapprove ; and if, on the other
hand, the zealous friends of establishraents would
not atterapt to vindicate what cannot admit of
scriptural vindication, and only plead Avith firm
ness and teraper for what can be thus supported ;
the case would then becorae more hopeful. But,
so long as, on one side, everything is indiscri
minately reprobated, and, on the other, indiscri
minately justified, or even extolled, there can be
no hope of improvement or of peace ; and natio,ns
professing " the gospel of peace" raust continue
to reserable, not " a city that is at unity with
" itself," but " a kingdom or house divided against
" itself." — May " the God of peace" increase the
nuraber and active zeal of those who " endeavour
" to keep the unity of the spirit in the bond of
"peace!"

jlston Sandforil, March 28, ISIJ.

END OF THE NINTH VOLUME.

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