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from them; they would forcibly have made him their king, which he declined; but would assemble and efcort him in triumph into Jerusalem, (when they knew that he had raised Lazarus from the grave, and made use of the fupernatural powers; for at his word the laws of nature were superseded, and all nature was subject to his will;) with loud acclamation and shouts of honour and applause, so as to rend the air, with Hosanna to the Son of David; blessed is he that comech in the name of the Lord: Hofanna in the highest. When should we make an end to bring the whole into view, which we know by evident proofs to be inconteftible? many have been proved by our immediate inspection, but as you have considered what we have asserted concerning the late beggar Labre, as a mark of idiotism, or, ironically to impose our impiety on your credulity; it would be an intrusion to proceed, but only to remind you of what you have related with admiration, both Aaron and Eleazar, which is the extraordinary phenomenon of Catharine of Bologna, virgin abbess of the poor Clares in that city; she died on the gth of March, 1460; her body remains fresh, and shewn in the church of her convent, fitting richly covered, but her hands, face and feet are naked. She is yearly dressed, and her nails and hair, which grow as if alive, are cut ; but why do we not come nearer home, I mean in our neighbourhood Antwerp? where is shewn one who has been dead long since; and on the day of his anniversary, or commemoration, the bishop, amited, holds him to the view of the


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affembly or audience, as by irs appearance, fresh and flexible. Edward the Confeffor, king of England, in Westminster-Abbey. He died sch of January 1066. In 1963, his body was incorrupt, the limbs Aexible, and clots fresh. One Ralph, a cripple, and six blind men, were restored, in 1102, at his tomb, according to the most authentic records, when the body was viewed in the presence of a number of spectators, To curtail the maiter, if incorruptibility, miracles, and other fupernatural gifts are peculiar and singularly to be attributed and afsigned to the Messiah and his covenanr, Christ and Christianity have undoubtedly obtained he promise made by Almighty God to our Father Abraham; that in his feed all the na ions of the earth should be blefied. And this prom se was repeated to our fathers, Ifaac and Jacob. If you will attend to the prophets, you will obferve it to extend and confirmed, without limitation, both to Jews and Gentiles. What, therefore, can we say, but that God nas, in thele our last days, broke down the party-wall betwixt us and the Gentiles, and has bequeathed a general visitation? The Lord our God has positively asserted, tha: though the children of Ifrael be as the sand on the sea-shore, yet a remnant shall be saved, and that his name ihail be magnificent among the Gentiles; and that his Elect shall bear (or be called by) another name. Malachi farther confirms the other prophecies and declares, that the ficrifices ot beasts shall be laid aside and be annuiled, in the place of which a pute offering should be offered from


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the rising of the fun unto the setting thereof. These are scripture proofs, on which foundation Ifrael places her confidence, and on these scriptures her hope is fixed. Let'us revert to reason. If the time marked for the manifestation of the Messiah be elapsed 1785 years, the bepefit of redemption is not complied with on the part of the Creator, consequently millions have been, and are at this time, reprobated among the damned, for want of this general relief or universal blessing. Before this epoch salvation, by a good life and expecting the happy period, was obrained; but since the lenient promised æra (if Jesus is not Messiah) both Jews and Gentiles are loft and overwhelmed in a chaos of indigested hope, or a senseless, vague, roving and unsettled notion, (representing a vessel in a a storm, placed in the midst of the ocean, without either compass, helm, or pilot, left to the mercy of the waves) plunged in a general and universal ignorance and unsettledness.

Absalom, Mordecai. You are brethren, and should not frustrate and render ineffectual the business that feated us here, which is, to restore and settle our brother Moses in the hopes of Ifrael, which we know are everlasting, unchangeable, and not one jor of the law shall perish. The dispute betwixt you consists in this. Aaron and Eleazar do not agree with Joshua and Nehemiah, that a true and fubitan- , tial 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 easy and daily practised, both by pick

pockets 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 positive, firm, real, true, and absolute edict from the Messiah, and under his undoubted signature, conimands our attendance, and officially to perform facrifice and other duties. The promise is of a two-fold nature, that is, local in the first institution, or covenant; General in the second inftitution, or covenant. Moses was appointed to promulgate the, law. Meffiah to bring all the earth under its subjection. The unruly to be scourged by an iron rod.

Fosbua, Nebemiah. Under this iron rod the unchristian Jews are disciplined, neither of us can call it strange, neither can we censure it harsh ; as we have incontestible evidence laid before us, we mean the scripture prophecies, which are duly fulfilled, both in the christian church, or kingdom of Christ, as also in the fynagogue of the Jews. The christian or second covenant raised to the plenitude of favour and power. The Jew, or first covenart, annihilated, ceased, effaced, buried in oblivion, obliterated. - The existence of locality confined to the Jewish nation, (the extent of whose country was little more than the United States) and one temple, or place of worship, with its legillative authority, rites and ceremonies, was proper to the limited ftate of the first covenant, to preserve the genealogy and manifest to the world their Melijah. But when the end or coni

pletion pletion of the institution was answered (the manifestation of the Messiah) 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 chousand years. Let us suppose the revival of an impoflibility; how is it practicable for the four continents, or all the natioas of the earth co cravel yearly to Solomon's temple, at Jerusalem, to offer sacrifice, and pay their homage to their Meftah? This would be turning the world upside down, and introduce anarchy and confusion, and no ways correspond with that provident care, order, and rule, we see displayed both in the heavens and this our terraqueous globe. Te would not be a pleasing dance to persons of Absalom and Mordecai's cast, who would prefer their chimney corner or fire-place. It would be an excellent age for licentiousness, 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 seem as objectionable as that we have just raken our leave of.

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

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

Foshua, Nehemiah. The promise was given to Adam at his fall, the end, to restore man, and seinttate him in his lost privileges, two thousand years before Abraham was born; therefore


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