were more People, to do what they could to make others do what was their Duty to the Aleim, was doing, if we understood our own Intereft, as we should defire others to do to us; furthering the grand Defign of the Aleim, the Salvation of Men. The focial Duties between Adam and Eve, and their Pofterity, each to other, are still in force from Precept; and, though natural, not from Nature; and, though they be commanded, they are but Duties from Man to Man, are but as Shadows to the Substance. There is a Duty to the earthly as well as to the heavenly Father, and from the heavenly Father as well as from the earthly Father, and now, a Duty, not super-natural, to the Aleim, but apparently fo to us. So, those who represent the Aleim, as implacable to any others than to those who attribute what is due to them to others; or evade, or oppose the means of Redemption offered, are Enemies to the Aleim, and to Men. So, as the Terms of Redemption were not, nor are, by the Actions between Man and Man, no not even of those which are due by their Supernatural Relation, but in that Method appointed by the Aleim: Whoever directs Preachers to avoid medling with, as they term them, the Myfteries of our Redemption, and prefer none but Men who are

qualified

qualified to talk of Morality, and direct them to preach, to preach, as they term them, Practical Sermons, Duties between Man and Man; are, even though they know no better, greater Enemies to the Chriftian Faith, to the Aleim and the Salvation of Men, than a Jew who is mistaken, and believes, and teaches that the Meffiah, who will redeem Men, is yet to come.

The Predeceffors of these prefent Apostates have constructed pangere, which is to cut off, fœdus, which is the Purifier, and w univerfally, except where 'tis to ferve fome other Purpose, the Soul, which is the Body or Frame, to evade the Sacrifices being understood typically. There was no Covenant made with Man; the Type of Chrift, the Purifier, was a Brute Creature. Cutting off the Berith, the Creature, was but an Exhibition of the Performance of the Covenant in Christ, upon which all was grounded, and granted. Pug. Fidei. 674. in libro Joma, diftinct. Schibhat jamim fcribitur "There is no Pardon or Remiffion of Sins but by Blood, as Lev. xvii. 11. for it is the Blood that makes an Atonement for the Soul. This is in the Talmud. In the Preface alfo to Echa Rabati it is thus written - God has promised us that he will deliver us from I 4

Hell

Hell thro' Circumcifion: and where does

he fay fo? Zach. ix. 11, - R. Salomo explains the aforefaid Authority in this Manner And thou shalt be faved with him, i. e. with the Meffiah, as he is just and faved; So thou alfo by the Blood of thy Covenant, that is, thro' the Merit of the Blood of the Covenant which was fhed for you at Mount Sinai, of which it is faid, Exod. xxiv. 8. Behold the Blood of the Covenant which the Lord maketh with you." Wagenfel p. 122. “ "The Phrafe, that Soul fhall be cut off from his People, imports that fuch a Soul fhall not be joined or affociated with his People, i. e. with the Juft; that it is the reverse of what is faid of good Men, that he was gathered to bis People, by which is meant that he was joined and affociated with the Souls of the Juft, who are called his People. And that the Scripture doth not speak of the Body, may be proved from what is faid of our Master Mofes of bleffed Memory, Deut. xxxii, and be gathered to thy People, but his People were not in Mount Abarim, but this be thou gathered is fpoke of the Soul, &c. whence the Pfalmift fays, thou wilt not leave my Soul in the Parts beneath to fee the Grave, and the meaning is, I know thou wilt not fuffer my Soul to go into the

Grave with the Body, but will take it to thyfelf, fince I am righteous. Here Here you fee that this Place alfo, which the Christians look on as the Support of their Religion, is only a ftumbling Block to them, and an Occafion of falling." I have long fince.

,נשando נפש fettled the difference between

and any one may fee that n here is the Place the State of Corruption, fo I return his Compliment.

St. Paul argues not with the Hebrews, as Chriftians pretend to argue now; he fhews them, that all the Law was a Shadow, and infufficient, and referr'd to one who was to be the Subftance. Settle that, and thefe Apoftates have nothing to fay. Does any of their Stories, forged fince, make it better? Nay, far worse, the Doctrine of Devils. Indeed no Man in his Senfes can believe, that the Lamb, or &c. was the Berith the Purifier; or that the Blood of it purified the Soul, any more than Water which washed the Body purified the Soul, or that the Smell of the BurntSacrifice, or of the Incense, was acceptable to the Aleim. The Law did not speak of thefe, it spoke of Obedience. WaggenJel. Tela ignea Satana Carmen. R. Lipman. Confut. p. 539. "Remember the Law of Mofes my Servant, I wish the Jews

would

would obey this Command, and would really confider Mofes's Words, then it would be well with them, and they would also acknowledge that great Prophet, who as Mofes foretold, came into the World, and would commit themselves to his Mercy, and believe in him. But as they diftort other Paffages of Scripture, fo do they alfo pervert this of Malachi, and twift it against us. Kimchi thus comments upon it

The Words of the Prophet are, remember the Law of Mofes my Servant, in which he tells us to remember the Law of Mofes his Servant thro' all Ages till the Day of (the laft) Judgment come, that we may ob ferve all that is defcribed in it. The Prophet goes on, which I commanded him at Horeb, which is the fame as if he had faid, as 1 commanded him in Horeb. Not as fome (Chriftians fuppofe) fay, it was only commanded in a literal Senfe, for a limited Time, and that an Interpreter was to come afterwards to explain it in a spiritual Senfe. So this Place helps you to an Answer against them, &c." Ibid. R. Ifaac Munimen Fidei p. 157. cap. 18. "The Nazarenes abuse the Law of God and cavil at it faying, that the Mofaic Law doth not promife fpiritual and perpetual Happiness to them who keep it, but only tranfitory and bodily