power, in the beauties of holiness from the womb of the morning: thou haft the dew of thy youth. The Lord hath fworn, land will not repent. Thou art a priest for ever after the order of Melchifedech. These bords at thy Right-hand fhall ftrike through kings in the day of his wrath He fhall judge among the heathens he fhall fill the places with the dead bodies: he fhall wound the heads over many countries: he fhall drink of the brook in the way therefore fhall he lift up the head.

4

The first, or Jewish covenant, reprefented by their progenitor Abram, was limited or confined betwixt the river of Egypt and the Euphrates, an extent infignificant. The fecond, or covenant of Chrift, reprefented by Melchifedech, unlimited and universal throughout the world, which general amnefty of grace without diftinction to either Jew or Gentile takes in, according to the first institution or promise, the whole race of Adam, and in extent the whole world. The Jewish covenant, under Mofes, was confined to one Tabernacle, and from the reign of Solomon one Temple; both Tabernacle and Temple have had no being fince forty years from the death of the Meffiah, according to the prophets, which, to your knowledge, is now near eighteen centuries. And to the world I appeal for the confirmation and evidence of fcripture, and truth of my affertion, relating to propagation and uninterrupted perpetuity of the fecond or covenant of Chrift, from her eftablishment to our prefent æra, 1752 years, which verify the prophecy of Malachi, abolish

ing and repealing the old law, inftituting, con firming and eftablishing the new covenant of Chrift Malachi ift chapter. I have no pleafure in you, faith the Lord of Hofts, neither will I accept an offering at your hand. For, from the rifing of the fun even unto the going down of the fame, my name fhall be great among the Gentiles; and in every place incenfe Thall be offered unto my name, and a pure soffering; for my name fhall be great among the heathens, faith the Lord of Hofts.

To return to our two great types of the Jewish and chriftian covenants, Abram fubmits obedience, and pays tithes to his fuperior. Melchifedech accepts his homage and as fuperior bleffes him. Contraft these excellencies and moft eminent characters, lay afide they being types of the two covenants (and Abram reprefented of the inferior) you will, by the rules of rectitude, decide Abram fuperior, having the privilege of being fingled by the Deity, in preference, from the whole mafs of the race of Adam, to be the great ancestor of the world's Redeemer, and father of the Elect of God. He was a victorious prince, a man in years, of an unfhaken integrity, rich in all things divine and human, worthy to be filed the friend of God. He was appointed by God to offer facrifice to his adorable Majefty; he was moft high in the favour of his God, and no man more exalted in the esteem of men. The kingdom of Melchifedech God had included in his gift to Abram's children, which was Jerufalem and country adjacent." The fcriptures through

throughout exemplify this great character, the most illustrious, and fingularly refpectable. Yet this great favourite, prieft, and friend of God, pays tithes and receives Melchifedech's bleffing, the most demonftrative proof of inferiority. The caufe is evident. Melchifedech reprefenting Chrift in his facerdotal character and facrifice of the new covenant was entitled to this homage from Abram. The Royal prophet fpeaks of the profound reverence paid to Chrift at his birth. Let all the angels of God adore him and in the Perfon of the Father. Thou art my Son, this day have I begotten thee.

Thy Throne, O God, is for ever and ever a fceptre of justice, is the fceptre of thy kingdom. The whole fcripture is an inexhaufted ftore of praife, thanksgiving and adoration to God the Son.

Mofes. Ifaiah 9th chapter. The people that walked in darknefs have feen a great light: they that dwell in the land of the fhadow of death, upon them hath the light fhined. Thou haft multiplied the nation, and not increafed the joy for every battle of the warriour is with confufed noife, and garments rolled in blood; but this fhall be with burning and fuel of fire.

This is manifeft to us by tradition, &c. that the new or chriftian covenant was fettled with a few of the lower clafs of men; for though the Jewish nation was wealthy and populous, and at that time expected the manifestation, or birth of Chrift, yet, as the prophet obferves, he was rejected, and the joy of falvation confirmed to few. Chrift was derided, rejected, and cruci

fied forty years after the temple and city were deftroyed, the inhabitants either maffacred or fold flaves. The whole nation of the Jews, according to the fcripture prophecies and prediction of Chrift,, were and remain involved in the determined defolation this day. This cataftrophe began with the maffacre of the children in Bethlehem, by the order of king Herod, and ended in the deftruction of the Jewish nation, ungoverned race. The kingdom of Chrift, through our own mifconduct, is transferred to the Gentiles, as we are witneffes, to our eternal infamy.

Mordecai, Abfalom. Are you (an old master in Ifrael) fo far straggled from the fheep-fold to be ignorant that if Adam had not eat of the tree of knowledge, we fhould have retained the Tree of Life; and can you plead ignorance, pretending not to know that circumcifion is an injunction of obedience to Ifrael, as forbidding the tree of knowledge to Adam; for both were exacted under the virtue of obedience. Confider this matter maturely. Can a fubject appear with greater fubmiffion in the prefence-chamber than with a bald head, uncapping announce the most humiliating refpect? Caiphas, Annas, John, Alexander, and most at that time of note, both priests nnd rulers, who sharpened their tongues, and put Jefus Chrift to death, were men renowned by their nation, were Sadducees, and placed their hope in circumcifion.. And will Aaron and Eleazar dare tell us, that thefe great worthies were an inadequate tribe, not being Pharifees?

Mofes.

Mofes For unto us a child is born, unto ust a fon is given, and the government fhall be upon his fhoulders, and his name fhall be called Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace. Of the increafe of his government and peace there fhall be no end, upon the throne of David and upon his kingdom, to order it and to eftablish it with judgment and with juftice, from henceforth even for ever, the zeal of the Lord of Hofts will perform this.

Mordecai, Abfalom. This is blafphemy. The Lord of Hofts, the God of Ifrael, born a child. This is death by our law, and it was by this law Jefus Chrift, for affuming this infinite title, fuffered death.

Aaron, Eleazar. Are you fo abandoned to accufe the fcripture of blafphemy? your ignorance fhames us. From the beginning it was never known that Ifrael ever had it in idea that her prophets blafphemed.

Mordecai, Abfalom. You understand not, firs, what you would be at. Will you answer a civil question? Under whofe rod fell the prophets? Ifaiah was fawn afunder, Jeremiah was thrown into a dungeon, and in like manner happened with the reft; fo that not one but was hated by Ifrael. From this I will prove that Ifrael and her prophets were of oppofite religions, which did not fquare, but was much out at the elbows.

Mofes. Lift up your heads, O you gates, and be you lift up, you everlasting doors, and the King of Glory fhall come in. Who is the

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