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if otlefs beauty, height of magnificence, with crowns, and exceeding great weight of glory they had attained to, dazzled those high intelli gences, and formed a secret attachinent which was the nurse-egg that produced felf-love, pride and rebellion. Their wages are a total seclusion from their God, stript of their captivating ornainencs, caken from their thrones, and metumorphosed into frightful fiends of hell. Man being, at the fall of the angels, created to fill îheir vacant thrones, that there might be no excitement to pride (the cause by which the angels fell) was vested in a humiliating garb composed of fime. In this dirty coat he was to remain until a reasonable trial Ihould be the test of obedience and reverence to the Divine Decree: Sacan observing these dirty creatures and judging they were formed to fill the thrones from which himself and associates had been degraded, resolved with contemptuous scorn to allure them into the snare themselves had been éntrapped, and reasonably considering the difparity, betwixt an angel and the man of mud, contrived his fall in due progression adequate to the disparity. He therefore made use of the most vile reptile (by which subtlety he retains the name of the old serpent) to accomplish his plot. In the garden of delights man had free access and his enjoyment unrestrained, but the tree of knowledge, which as a teft of his obedience to his Creator he was forbid to taste. Şatan made use of this stratagem, by twining about the cree of knowledge in the presence of Evey inviting her to the banquet, who,


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obferving the delight of enjoyment painted in the countenance of the serpent, and that he survived the pleasure, was raised by curiosity and desire to try the experiment which nurseegg proved fatal, being of the fame fpecies with that of the devil's self-love, pride, and rebellion. Let us view these created gods, Great Lucifer or Satan, prince of the first tribe, who, before his godship, was one of the most bright, glorious and resplendent 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 presented no enticement to his fall, which renders him less excusable; but shame and remorse obtained at the Divine Tribunal, mercy and the promise of a Melliah to reinstate him in his original birthright. The promise, after two thousand years, was settled in the family of our fathers Abraham, Isaac 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 Psalms, speaksfully and in the most clear terms of the Divinity of the Messiah, his Priesthood, his offering bread, and wine, his life of humiliations, sufferings, death, resurrection, ascension, and seating his glorious humanity on the Right-Hand of his Father. The Lord said unto my Lord, "Sit thou on my Right-Hand until I make thy enemies thy foot-itool. The latcer part of this prophecy took place forty years after Ifracl put our Meffiah to death, according as himself had told them, which prophecy we fee remain in equal force against the Jews at this day, praying ihe christians to permit them to live, though as vagabonds and miscreants, or vagrants seeking for reft, but can find none. Fulfilling this fcripture. no peace to the wicked, faith che Lord. Isaiah 700 years before the cime of the Meffiah describes his life, miracles, poverty, rejection, sufferings, divinity, destruction of his enemies, call of the Gentiles, and everlasting glory and flourishing state of his church or new covenant. All of the prophets speak very full and clear of the second covenant or universal 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.


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Daniel 9th chapter. And he shall confirm the covenant with many for one week, and in the midst of the week he shall cause the facrifice and the oblation to cease, and for the overspreading of abominations he shall make it defolate, even until the consummation, and that determined, shall be poured upon the wicked. Psalm 40. Sacrifice and offering thou didft not defire ; my ears haft thou opened; burnt-offer, ing and fin-offering haft thou not required. Then, said I, Lo, I come, in the volume of the book (scriptures) it is written of me. น

Malachi ist chapter. I have no pleasure in you, saith the Lord of Hofts, neither will i accept an offering at your hand. For from the


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Tiling of the sun, even unto the going down'ofi
the fame, My Name shall be great among the
Gentiles, and in every place incense fhath be
offered unto my name, and a pure offering';
for my name fhall be great among the heathensy
faith the Lord of Hosts. Todos o
"It is clear and incontrovertible, by thefe ferip-
tures and innumerable other texts or sentences
of Holy Writ, that the Jewish or first covenant
(being imperfect and inadequate to the prin
faring man in his original birthright of falva-
tion was only a rise or preparation to the general
or universal amnesty) ceafed and was exrinct on
the arrival and manifeftation of the Meffiah,
Divine. Leg llator of the second covenant or
Law of Grace. The offence of our first

pas rents, being a direct controul or opposition against the Deity, infinite justice rendered abfolutely necessary and requisite that nothing less than an infinire raparation could satisfy or åppease the Deity. This was the caufe or reason that the Second Perfon of the Godhead affumed the nature of man, and immolated a facrifice of infinite propitiation to a one and reinftare man in his first privileges. This being the state of man, that nothing less than the death of the Son of God could blot out, and appease the Divine Justice, how can reason be so tar overs ruled and superseded as to suppose that the blood of beasts could make atonement, when death that was indicted as a pumshment op inan for this original fin of our first parents was no more than a removal out of this life into the ftate of the damned, could neithero meriç nor:

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Claim theb leaftı (alleviarioni cor abatement from the rigorous fentence. Befides the scripture and reason which confirm this truth, near twothoufand years experience demonstrates that the adherents to the first covenant, who call thems. felves Jews, are an abandoned people, both by God and man. Their temple and facred rites are destroyed, prophecy, miracles, and every divine gift, or ; fupernatural communicatio a (that diftinguished the first covenant until the establifhment of the second) by: Jesus Chrift into the Christian Church, with the prophetic or fcripture promises, all which you are a wita ness to at this day. But how many years of anxiety have you deluded yourself, even fourscore, expecting a releasement from your captivity, with a triumphant return, headeda by your Messiah, with the spoils of the Gentiles, bearing down all before you and passing as an impetuous torrent, roll upon the breadth of the earth to the Holy Land, where all things will be restored 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 res turn 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 yourself and nation have ever nurtured this bantling, purseling, fondling, or maggot, proceeding from a a feverish and lawless zeal, whichonear two thoufand years defolation and ftrong efforts


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