pletion of the inftitution was anfwered (the manifestation of the Meffiah) being dead and annulled, is for ever abolished and eternally rest in a state of vacuity, as it has to our knowledge remained near two thousand years. Let us fuppofe the revival of an impoffibility; how is it practicable for the four continents, or all the nations of the earth to travel yearly to Solomon's temple, at Jerufalem, to offer facrifice, and pay their homage to their Meffiah? This would be turning the world upfide down, and introduce anarchy and confufion, and no ways correfpond with that provident care, order, and rule, we fee difplayed both in the heavens and this our terraqueous globe. It would not be a pleafing dance to perfons of Abfalom and Mordecai's caft, who would prefer their chimney corner or fire-place. It would be an excellent age for licentioufnefs, and be an uninterrupted fpur to free-booters, &c. We beg to animadvert, in few words, on one or two more points which to us feem as objectionable as that we have just taken our leave of.

1ft Query. To whom was the promise first given, and for what end was it inflituted?

Abfalom, Mordecai. To our father Abraham, Ifaac, and Jacob. The inftitution divine, and the end, to form Ifrael into a pure and holy nation, fo as to be a diftinct people, the lot of the Lord.

Joshua, Nehemiah. The promife was given to Adam at his fall, the end, to restore man, and reinftate him in his loft privileges, two thoufand years before Abraham was born; therefore

could

could have no refpect diftinctly to him, or his pofterity, the inftitution confequently general, which is proved by the teftimony and affurance to Abraham that in his feed all the nations of the earth fhould be bleffed.

2d Query. Was the validity of the promise marked out by the fcriptures for the manifeftation of the Meffiah and fulfilling of, and completing the effect, obtained, which fince is feventeen hundred and eighty-five years?

Aaron, Eleazar. No Ifraelite can give a direct answer to your question. Ifrael cannot rejoin a negative, neither can fhe reply in the affirmative. If we fay, the promise remains incomplete, we arraign the God of truth, and bring the fcriptures into disrepute. If we grant the promise perfect and fulfilled, our priests and rulers, with that part of the Jews who adhered at that time with them, in the rejection of Jefus (who openly declared himself the Meffiah) with the generality or bulk of our nation, their affociates, and from thence the confederation, who retain the name of Jews until this day, must be reprobated and condemned. There is no alternative. God and his fcriptures must be annulled or the Meffiah produced.

Abfalom, Mordecai. Not one jot of the law fhall perish, but fhall remain everlaftingly.

3d Query. Joshua, Nehemiah. Will the earth and its inhabitants continue in their ftate, condition, and regulation for ever?

Abfalom, Mordecai. Moft undoubtedly. Circumcifing and the Law of Mofes fhall have no change for ever, and when Meffiah fhall come

to

to Zion he will gather Ifrael as a hen her chicks, from all parts of the earth, where we have been fcattered, and we fhall, inttead of horses, mules and jack-affes, ride pick-a-pack on the backs of Kings and Princes. Judea from thence forward will be the garden of Paradise, and as Meffiah comes to reftore man to his innocent ftate, furely he will plant the Tree of Life, which we will be careful to propagate in great abundance throughout the country. Then shall we live fafely every man under his own Figtree, and the riches of the heathen fhall be brought in great abundance to Zion. The Tree of Life will be an antidote to prevent death. Happy the heathen that can catch hold of the skirt of a Jew. Eternal days.

Joshua, Nehemiah. What Meffiah does the prophet Daniel fay, in his 9th chapter, should be put to death, after confirming the fecond covenant with many, (and this at the time Jefus Christ was put to death and fettled and eftablished the Chriftian covenant) and that the people and their prince that fhould come should deftroy the city and fanctuary, and put an end to oblations and facrifices, even to the confummation, all which was completed by the Ro mans? &c.

Mofes. O infinite and eternal God, how can a wretch that hath fpun out a life of fourfcore years in the paths of infamy and wiles of Satan, repair to your dread tribunal for mercy? I am loft and buried in the depth of horror and confufion. O my God, I confefs myself guilty even of tiling the operation of my reafon,

which pufillanimity prevented, and rendered the feed of falvation (that you have planted in every rational being) from profiting by an increafe of merit to claim your mercy through the infinite ranfom you have purchased us with, abortive. O my God, the fcriptures that you depofited with our fathers to enlighten our understanding and guide us in an unerring direction to the altar of redemption, on which you, my Lord and my God, was pleased to be immolated, I have made ufe of to my own deftruction and by perfuafive allurements enticed and fettered many in the fhackles of impiety, blafpheming our God, whofe Majefty we received our being to adore. O my Creator, my Saviour and Redeemer, my God and my All, your blessed name be for ever adored, and if your creature was capable of infinite adoration, O my God, I would with my whole heart and powers of my foul lay it with myself buried at your facred feet. My Jefus, my Lord and Meffiah, how could your justice, my God, fo far give place to your mercy as to fcreen and fuffer fo base a reptile to go on for a feries of years depreciating your adorable and moft facred Deity with impunity. True it is, my Lord, as the fcripture teils us, that you will have mercy and not facrifice, and in this your mifcreant creature is this fcripture verified. O my God, can I ever ceafe thanking, praifing, loving and adoring your infinite goodnets, pouring out my foul and devoting the small remains of life in the love and fervice of your omnipotent Majesty, and forrow for the impious years B b I have

I have lived. I will now turn my eyes upon this child of the devil, unworthy to lick up the mire of the infernal lake, actuated by vain conceit, erroneous and irreligious principles, from which proceed a reftlefs and malignant zeal, a firebrand, irksome and irreconcileable; with this fetid monfter you grew up and made your league. What diftant clime have you not trod in queft of that very peace your callous heart, as a ftill-born foetus, was not capable of perceiving; though you were continually with every enticement invited to its banquet.

Proverbs, chap. 9. Wifdom hath builded her houfe, the hath hewn out her feven pillars; the hath killed her beafts, fhe hath mingled her wine, the hath alfo furnished her table; fhe has fent forth her maidens; fhe crieth upon the highest places of the city. Who is fimple, let him turn in hither; he that wanted understanding, the faith to him. Come, eat of my bread, and drink of the wine which I have mingled. Forfake the foolish and live, and go in the way of understanding. He that reproveth the scorner, getteth to himself fhame: and he that rebuketh a wicked man, getteth himself a blot. Reprove not a fcorner, left he hate thee: rebukė a wife man, and he will love you. Give inftruction to a wife man, and he will be yet wifer: teach a juft man, and he will increase in learning. The fear of the Lord is the beginning of wifdom: and the knowledge of the Holy is understanding. For by me your days fhall be multiplied, and the years of your life fhall be increased. If thou art wife, thou fhalt

be