fotlefs beauty, height of magnificence, with crowns, and exceeding great weight of glory they had attained to, dazzled thofe high intelligences, and formed a fecret attachment which was the nurfe-egg that produced felf-love, pride and rebellion. Their wages are a total feclufion from their God, ftript of their captivating orpaments, taken from their thrones, and metamorphofed into frightful fiends of hell. Man being, at the fall of the angels, created to fill their vacant thrones, that there might be no excitement to pride (the caufe by which the angels fell) was vefted in a humiliating garb compofed of flime. In this dirty coat he was to remain until a reasonable trial fhould be the teft of obedience and reverence to the Divine Decree. Satan observing these dirty creatures and judging they were formed to fill the thrones from which himself and affociates had been degraded, refolved with contemptuous fcorn to allure them into the fnare themselves had been entrapped, and reasonably confidering the dif parity, betwixt an angel and the man of mud, contrived his fall in due progreffion adequate to the difparity. He therefore made ufe of the moftovile reptile (by which fubtlety he retains the name of the old ferpent) to accomplish his plot. In the garden of delights man had free accefs and his enjoyment unrestrained, but the trees of knowledge, which as a teft of his obeIdience to his Creator he was forbid to tafte. Satan made ufe of this ftratagem, by twining abouto the tree of knowledge in the prefence of Eve, inviting her to the banquet, who, & da obferving

obferving the delight of enjoyment painted in the countenance of the ferpent, and that he' furvived the pleafure, was raifed by curiofity, and defire to try the experiment which nurfeegg proved fatal, being of the fame fpecies with that of the devil's felf love, pride, and rebellion. Let us view thefe created gods, Great Lucifer or Satan, prince of the first tribe, who, before his godfhip, was one of the most bright, glorious and refplendent princes of the heavenly hierarchy, new habited in the coat of the most vile reptile, and with the brotherhood are condemned to eternal perdition. Man's fall entailed an equal punishment on himself and pofterity. The humiliating state of man prefented no enticement to his fall, which renders him less excufable; but shame and remorse obtained at the Divine Tribunal, mercy and the promise of a Meffiah to reinftate him in his original birthright. The promife, after two thousand years, was fettled in the family of our fathers Abraham, Ifaac and Jacob, continued in the tribe of Judah, and allotted to the lineage of David 1000 years before his manifestation. The Royal Prophet, in his Pfalms, fpeaks fully and in the moft clear terms of the Divinity of the Meffiah, his Priefthood, his offering bread and wine, his life of humiliations, fufferings, death, refurrection, afcenfion, and feating his glorious humanity on the Right-Hand of his Father. The Lord faid unto my Lord, Sit thour on my Right-Hand until I make thy enemies thy foot-ftool. The latter part of this prophecy took place forty years after Ifrael put our MefBb 3 fiah

fiah to death, according as himself had told them, which prophecy we fee remain in equal force against the Jews at this day, praying the christians to permit them to live, though as vagabonds and mifereants, or vagrants feeking for reft, but can find none. Fulfilling this fcripture. no peace to the wicked, faith the Lord. Ifaiah 700 years before the time of the Meffiah defcribes his life, miracles, poverty, rejection, fufferings, divinity, deftruction of his enemies, call of the Gentiles, and everlafting glory and flourishing state of his church or new covenant. All of the prophets speak very full and clear of the fecond covenant or univerfal promise and of her Divine Lawgiver; but Da niel, as we took notice, marked the epoch with the particular circumstances attending it. His establishing the Promise or Covenant of Grace, &c.

Daniel 9th chapter. And he fhall confirm the covenant with many for one week, and in the midst of the week he fhall caufe the facrifice and the oblation to ceafe, and for the overfpreading of abominations he fhall make it defolate, even until the confummation, and that determined, shall be poured upon the wicked. Pfalm 40. Sacrifice and offering thou didst not defire; my ears haft thou opened; burnt-offer, ing and fin-offering haft thou not required. Then, faid I, Lo, I come, in the volume of the book (fcriptures) it is written of me.

Malachi 1ft chapter. I have no pleasure inyou, faith the Lord of Hofts, neither will. I accept an offering at your hand. For from the

Tifing of the fun, even unto the going down of the fame, My Name fhall be great among the Gentiles, and in every place incenfe fhalb be offered unto my name, and a pure offering's for my name fhall be great among the heathensy faith the Lord of Hofts.

It is clear and incontrovertible, by thefe fcrip tures and innumerable other texts for fentences of Holy Writ, that the Jewish or firft covenant (being imperfect and inadequate to the feine ftating man in his original birthright of falvad tion was only a rife or preparation to the general or univerfal amnefty) ceafed and was extinct on the arrival and manifeftation of the Meffiah, Divine Leg flavor of the fecond covenant or Law of Grace. The offence of our firft pas rents, being a direct controul or oppofition against the Deity, infinite juftice rendered abfolutely neceffary and requifite that nothing lefs than an infinite raparation could fatisfy or appeafe the Deity. This was the caufe or reafon that the Second Perfon of the Godhead affumed the nature of man, and immolated a facrifice of infinite propitiation to atone and reinstate man in his first privileges. This being the state of man, that nothing lefs than the death of the Son of God could blot out, and appeafe the Divine Juftice, how can reafon be fo tar over ruled and fuperfeded as to fuppofe that the blood of beafts could make atonement, when death that was inflicted as a pumfhment on man for this original fin of our firft parents was no more than a removal out of this life into the ftate of the damned, could neither merit not claim

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Claim the leaft alleviation or abatement from the rigorous fentence. Befides the scripture and reafon which confirm this truth, hear two thou fand years experience demonftrates that the ad herents to the first covenant, who call them felves Jews, are an abandoned peopley both by God and man. Their temple and facredǝrites are destroyed, prophecy, miracles, and every divine gift, or fupernatural communication (that diftinguished the first covenant until the establishment of the fecond) by Jefus Chrift into the Chriftian Church, with the prophetic or fcripture promises, all which you are a wit nefs to at this day. But how many years of anxiety have you deluded yourself, even fourfcore, expecting a releasement from your captivity, with a triumphant return, headed by your Meffiah, with the fpoils of the Gentiles, bearing down all before you and paffing as an impetuous torrent, roll upon the breadth of the earth to the Holy Land, where all things will be reftored one hundred fold more excellent than in the reign of Solomon?. But, alas, who can account for man, or comprehend the extent of his folly? To expect your nation's return to their once happy country, rebuild their temple, and restore the rites and ceremonies of the old law or covenant, would be as great a chimera, or wild fancy, as to conceit that the foul remains in man after death. Yet yourfeif and nation have ever nurtured this bantling, nurfeling, fondling, or maggot, proceeding from a a feverish and lawlefs zeal, which near two thousand years defolation and frohg efforts

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