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religion, to their pofterity, and most affuredly they would not overlook or neglect the very article that they have been throughout their whole feriptures, beginning with their great law-giver, Mofes, to Malachi, their lateft prophet, apprized and forewarned of. But, without propheting by thefe timely precautions, Ifrael not only ftands guilty of this bloody tragedy, but remains to this day obftinate and irreconcileable.

Mofes. You cannot charge the Jews with ob ftinacy in a matter they are ignorant and would with to know. Our fcriptures being from Almighty God we know are true; and these scriptures affirm, that the Jews have cut off their Meffiah. This, therefore, is confirmed, but who is the Meffiah out of many pretending at the time appointed to that title and dignity we know not. Each drew a number of the common vulgar with their magic and form bodies of difciples, who running headlong into every licentioufnefs, thousands were executed.

Boy. The princes of the earth stood up and the rulers take counsel against the Lord and against His Chrift. In relation to Impoftors drawing the rabble after their low cunning and magical charms and behaving riotously, is not to our purpose. Obferve the fcripture pofitively and abfolutely affirms, that the princes and rulers raged and took council against Christ and put him to death. This is the point we are inveftigating and fearching out.

Mofes. Impediments that cloud and caft fhades on truth muft be removed by canvaffing S

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when light will appear in its meridian. It is therefore efféntially neceffary, when the greatest fubject that can enter into the heart of man the perfon of the Meffiah, on which falvation exifts, is concerned, and to be determined upon, that wifdom fhould be our guide, by which every enemy or obstacle will be taken away; the day ftar will then break forth and remove our doubts; to embrace and still doubt is folly.

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Boy. I confider your motive and acknowledge the fundamental principle on which it is founded; I heartily acquiefce.

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Mofes. At the period or time marked by the fcriptures, for the appearance of the Meffiah, many impoftors rofe up, declaring each one, that he was the Meffiah. Simon Magus, a Sa maritan, of the village of Gitton, who, according to your christian historian Eufebius, who alfo takes notice of an apology wrote. by the philofopher Juftin, a man famous among the profeffors of chriftianity, foon after the times of the apoftles, to the emperor Antoni nus, was one of thefe impoftors, who claimed divine worship. These are the words of Juftin: "And after the Afcenfion of our Lord into heaven, the devil fent forth certain men who ftiled themselves gods, whom you were fo far from perfecuting, that you worship them. Among them there was one Simon, a Samaritan, of the village named Gitton, who, in the reign of Claudius Cæfar, having performed many magical wonders, by the affiftanee and art of devils, within your city of Rome, the metropolis of the empire, was accounted a God

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by you, to whom you dedicated an image,as to a God, in an island of the river Tiber, between the two bridges, with this Latin infcription, Simoni Deo Sanito, that is, " to Simon the Holy God." Him, therefore, the Samaritans, and fome of other, nations, confefs to be the Great God, and worship him; as alfo, one Helena, at that time a conftant companion of his, who heretofore was a prostitute in the stews of Tyre, a city of Phenicia, and her they term the prime notion (or first conception). Another, one Theudas, who perfuaded a multitude of people to take their goods with them and follow him to the river Jordan; for he faid, that he was a prophet, and would by his command part the waters of the river, and afford them an eafy paffage over. By fuch speeches he deceived many; but Fadus (who was then Procurator. of Judea) fuffered them not to take the benefit of their madness, but fent out a body of horse, who falling on them at unawares, partly killed, and the reft took alive; and having taken Theudas, they beheaded him, and carried his. head to Jerufalem. Concerning the death of Simon, fome fay, it was at Rome. An Egyptian likewife rofe up a falfe prophet, who annoyed the Jews, being a magician; yet the repute of a prophet got together about thirty thousand men that he had feduced; and leading them out to the mount of olives, prepared by force to enter Jerufalem; and, having vanquifhed the Roman guards, to feize the principality over the people, refolved to make them his guard, who, with him, by violence entered S 2

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the city; but Felix prevented his attempt, having met him with the Roman foldiers, and all the people joined their affiftanced in repelling his injurious violentemfoothat, the affault being made, the Egyptian fed with a few, and most of his party were flain or taken prisoners." 70 In a similar manner Jefus Chrift, from what country he received his birth, there are various conjectures. Some fay, an Egyptian, others a Samaritan; fome again, a Galatian; fo that it remains a matter of doubt. This man gave himself out for the Meffiah and the Son of God, and as I obferved in another conference, was moft artfully skilled in Art Magic, which he alfo taught his followers; he alfo drew numbers, promifing to deftroy the temple and building it without hands, and this great feat in three days, a fabric that was forty-seven years in building, forbidding to pay tribute to Cæfar, and drew the people from the law of their forefathers. Him Ifrael found neceffary to appre hend, and by, raifing the body of the people, compelled Pontius Pilate to crucify him. These and many other impofitions Ifrael was infefted with at that period, being the time marked out by the fcripture for the manifeftation of the Meffiah.com

boBoy. The princes of the earth stand up, and the rulers take council againft the Lord and against His Chrift. sq For IasioM - Question. Did the princes and rulers take council and put to deaths Simon Magus, "for claiming the title of Meffiah or Son of God? edidi 2 3 bad gw nomMofes,

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Mofes No.d batcavang xils tra le Boy. Did they against Theudas, for takingupon himself thefe titles, Meffiah and Son of God? Mofes Theudas claimed the title of prophet by which we understand the Meffiah. bat gai "Boy. Did the princes and rulers take council against the Egyptian and put him to death, for claiming to be the Meffiah and the Son of God to med

Mofes, He claimed, as Theudas, the title of prophet, and, no doubt, that of the Meffiah. He made his efcape, confequently could not be put to death. Theudas was beheaded when saken, and his head brought to Jerufalem, which prevented a trial.

Boy. Simon Magus was not arraigned at the judgment feat or tribunal of Pontius Pilate, who was governor of Judah, at the epoch marked by the fcriptures, for the princes and rulers to fit in judgment, condemn, and put to death the Chrift of God; neither were Theudas, or the Egyptian, which prove my affertion, that it was frivolous and not to our purpose, to bring forward thofe impoftors and place them competitors, to eclipfe Jefus Chrift the true Meffiah, as Pharaoh fet the two magicians, Jannus and Mambres, to ridicule and oppose Mofes, and bring the defigns of Almighty God into contempt and difrepute.

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Mofes. I hold it partial to decide upon a matter before it has paffed a proper examination. Facts must be proved at the bar of juf rice, to obtain an impartial and legal fentence. Thefe men, we find, if we are reafonable be

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