the rifing of the fun unto the fetting thereof. These are scripture proofs, on which foundation Ifrael places her confidence, and on these fcriptures her hope is fixed. Let us revert to reafon. If the time marked for the manifeftation of the Meffiah be elapfed 1785 years, the benefit of redemption is not complied with on the part of the Creator, confequently millions have been, and are at this time, reprobated among the damned, for want of this general relief or univerfal bleffing. Before this epoch falvation, by a good life and expecting the happy period, was obtained; but fince the lenient promifed æra (if Jefus is not Meffiah) both Jews and Gentiles are loft and overwhelmed in a chaos of indigefted hope, or a fenfelefs, vague, roving and unfettled notion, (reprefenting a veffel in a a ftorm, placed in the midst of the ocean, without either compafs, helm, or pilot, left to the mercy of the waves) plunged in a general and univerfal ignorance and unfettled nefs.

Abfalom, Mordecai. You are brethren, and fhould not fruftrate and render ineffectual the bufinefs that feated us here, which is, to restore and fettle our brother Mofes in the hopes of Ifrael, which we know are everlafting, unchangeable, and not one jot of the law fhall perish. The difpute betwixt you confifts in this. Aaron and Eleazar do not agree with Jofhua and Nehemiah, that a true and fubftantial miracle can be out of the congr gation or covenant of truth. They do not mean but that the fenfes might be deceived, as nothing is more eafy and daily practifed, both by pickpockets

pockets and jugglers; and this comes under our immediate notice, that are no ftrollers, having this comfort, never been beyond our neighbourhood, neither do we intend to move until a pofitive, firm, real, true, and abfolute edict from the Meffiah, and under his undoubted fignature, commands our attendance, and officially to perform facrifice and other duties. The promife is of a two-fold nature, that is, local in the firft inftitution, or covenant; General in the second inftitution, or covenant. Mofes was appointed to promulgate the law. Meffiah to bring all the earth under its fubjection. The unruly to be fcourged by an iron rod.

Jofbua, Nehemiah. Under this iron rod the unchriftian Jews are difciplined, neither of us can call it strange, neither can we cenfure it harfh; as we have inconteftible evidence laid before us, we mean the fcripture prophecies, which are duly fulfilled, both in the chriftian church, or kingdom of Chrift, as alfo in the fynagogue of the Jews. The chriftian or fecond covenant raised to the plenitude of favour and power. The Jew, or first covenart, annihilated, ceased, effaced, buried in oblivion, obliterated. The exiftence of locality confined to the Jewish nation, (the extent of whofe country was little more than the United States) and one temple, or place of worship, with its legiflative authority, rites and ceremonies, was proper to the limited state of the first covenant, to preferve the genealogy and manifeft to the world their Meffiah. But when the end or completion

pletion of the inftitution was anfwered (the manifeftation of the Meffiah) being dead and annulled, is for ever abolished and eternally reft in a state of vacuity, as it has to our knowledge remained near two thousand years. Let us suppose 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 correspond 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.

ift Query. To whom was the promise first given, and for what end was it instituted?

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

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

could

could have no respect distinctly 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 fe venteen 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 Jesus (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 shall perish, but shall remain everlastingly.

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

το

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, inftead 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 Paradife, and as Meffiah comes to restore 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 fhall 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.

Jofbua, 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 Chrift 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 Romans? &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 myfelf guilty even of stifling the operation of my reason,