which an antediluvian or a patriarch could pray, for which neither a Jew nor a Christian can pray. Noah, Abraham, and David, in one period of their lives, could not have asked for the favors for which at another period they might, according to faith or the promises, have asked. Noah could not ask for patience to endure, for fortitude to sustain the trials of the Deluge after he landed upon Arrarat. Abra-, ham could not ask for Isaac after he was born, nor David to be delivered from the hand of Saul after Saul was dead. Our own circumstances are, then, the reason of God's promises, and both together are the reason and measure of our prayers.

Permit me now to speak a word to Christians. A believing Jew might once have prayed, "Thy kingdom come," or "Lord, let not our flight from Jerusalem be on the Sabbath day nor in the winter season;" but now he cannot pray for either. I do not say that he cannot pronounce these words; for thousands yet use them in their prayers: but I mean he cannot, with intelligence and in faith, make such requests; because the kingdom of Messiah has come, and the flight from Jerusalem and Judea is past. Men, I know, may excuse themselves by putting new meanings to these words: but this is no better than a religious trick, or double meanings, and as such is repudiated as unworthy of the christian rank and character.

But, sir, you will admit that this is all true of Christians, and that the premises here submitted are undeniably plain; and then you will ask, 'How bears this on us Jews? You have only to inquire, What promises have you reaching after the coming of Elijah? Till then you had promises authorising you to approach God; but since Elijah came, for two thousand years last past, you have no promises while unreconciled to the fathers. I attempt not again to prove that Elijah has come, for this you must concede; or, what is equivalent to it, you have to concede that he never can come, because your city, and tenple, and country have been destroyed; the terrible day of the Lord has come, and your circumstances all attest it. Now as Elijah was to come before that great and terrible day of the Lord which gave your city and temple to the flames, your land to your enemies, and scattered your remnant to the earth's remotest bounds, he is come, or else you are yet in Jerusalem and in possession of the promised land! All the promises, then, to your people, which authorized you to approach the God of Abraham, Isaac, and Jacob, ceased with Elijah's or John's ministry.

But there is yet a shorter method and a more direct course to lead you to consider, that now there is no ear in the heavens above into which you can breathe a single petition in any hope of acceptance. Moses taught you the necessity of a Mediator. Abraham your father realized it in paying tithes to Melchisedec and in receiving from him a blessing. Levi himself, in the loins of Abraham, paid tithes to a greater high priest than Aaron. Since God had a public assembly on earth he was never acceptably approached but through a Mediator, Whenever, too, let me observe, there was a change in the Mediator, there was also a corresponding change in the whole divine economy.

"The priesthood being changed," it was conceded to Paul by the ancient Jews, "there must also be a change in the law." Hence, after the consecration of Aaron, no Jew could find acceptance for his oblations, or his thank-offerings, or his prayers, but through the intervention of a high priest. It did not follow that every petition must be formally presented by Aaron; but he must, in all the worship of Israel, be regarded as at the head of the institution, and his intercession in the holiest of all as essential to the acceptance of the persons and worship of the congregation of Israel. These are matters which it is unnecessary to prove to a Jew. He that would have presumed to approach God, in any of the tribes of Israel, either at the altar or in any other way, after the consecration of Aaron, as Abraham did in the reign of Melchisedec, or as Noah, when saved from the deluge, would have fared no better than Nadab and Abihu.

Now the argument is, since the destruction of your temple by Titus, you have had no high priest, no mediator, no intercessor appointed by God; consequently either God has departed from those principles of his government which appeared in the patriarchal, and which were fully developed by Moses in the Jews' religion; or none of the Jews since the crucifixion of Jesus, or dispersion of your nation, can reasonably hope to be heard in any appeal or petition which he can make to the God of Abraham, Isaac, and Jacob.

But in the last place, there are in your Prophets many reasons assigned why God would not hear your people when they called upon him. Isaiah i. 10-15, the whole of this fearful array of God's displeasure ends with these words, "When you spread forth your hands to heaven I will hide my eyes from you; yea, when you make many prayers I will not hear. Your hands are filled with blood," The Lord, on another occasion, prohibited an intercessor from asking any thing for Israel because of their apostacy from the covenant: "Pray not, thou, for this people, neither lift up cry nor prayer for them: neither make intercession to me, for I will not hear thee." Jer. vii. 16-34. If, then, the Lord would neither hear your people in their own person, nor through the intercession of Prophet nor, of Priest, when for a time they forgot his covenant and stood off from the institution of Moses: how can he hear the remnant of Israel now withoutProphet and without Priest, cut off from the covenant of peace, having rejected the counsel of God against themselves--and dispersed among all nations for their sins and those of their fathers, who said, "His blood be upon us and our children." The Lord has declared that sooner shall the ordinances of heaven depart from before him, than Israel cease from being a nation; but he also says, "Thee have I known above all the families of the earth; therefore will I punish you for all your iniquities." That you are now suffering as a nation for your national infidelity to your own covenant, you will confess. In this predicament, then, nothing can be done to succor or save you, until you hearken to that Prophet of whom Moses in the law and all your Prophets wrote-that Son of David, that Root of Jesse, that Child of the Virgin-Emanuel.

Jesus said, no man could come to the Father but by him as the way. Does it not, my dear sir, look like it? How long have you prayed to God in your sy nagogues, oratories, closets? How long have you bewailed your circumstances? How long have you confessed your sins? And is there one unequivocal token that the God of Abraham has heard one of your nation since Jesus was crucified? Nay, is there not every sort of evidence. which the nature of the case permits, that be has not? and that he cannot, we argue from three topics-You have no promises that he will hear you; you have no Mediator on earth nor in heaven, through whom he can hear you; and he has positively said that while you continue out of his covenant he will not, he cannot hear you. Truly spake Moses when he said, "Whosoever shall not hear that Prophet shall be cut off from the congregation of the Lord."

Give, then, my dear sir, a candid hearing to that Prophet whose knowledge of God's character and purpose never was surpassed— never was equalled; whose sincerity, humility, and benevolence cast your own distinguished Moses into the shade, and cut-hine all the Prophets of the olden school. His zeal, his self-denial, his philanthropy, his compassion for Jerusalem and for his own people who rejected him, have no parallel in the annals of the world. What was there in his doctrine, in his deeds, in his example, in his miracles, in his death, unworthy of him or the errand on which he came, Moses and all the Prophets being judge? "Kiss the Son," and the God of Abraham will embrace you in an everlasting covenant never to be forgotten.

EDITOR,

THE HERALD OF FAME;

OR,

HOW TO OBTAIN HONORS.

WHEREAS it appears from our own observation, and from all past history, that in the literary, political, and religious world, they who flatter the prejudices and pamper the passions of mankind, and are liberal in eulogizing the popular men and popular measures receive and enjoy the highest fame and the largest mede of praise; and whereas we ourselves, all religious men, are solicitous to possess the largest share of human applause for our own interest and pleasure; and believing that all ends are to be attained by proper means, we, the more certainly to secure to ourselves and to our friends these enviable distinctions, do agree to confederate and co-operate under the following

ARTICLES OF ASSOCIATION.

I. We shall sustain every press and every preacher who sustains us; and the more effectually to secure the objects of our own association we shall have our own presses and preachers to aid, and to cooperate with, every preacher and press tavorable to our views and objects,

II. Our principal publication shall be titled "the Herald of Fame," and our creed shall be that most in accordance with the majority of the communities in which we reside.

III. It shall be the duty of our Editors to show forth the excellency and utility of every benevolent scheme in our part of christendom; to emblazon and extol all associations-Bible, Tract, Missionary, Education, Temperance, Abstinence, and each and every other association which may take with the people under any plausible pretence; to represent these combinations as the heralds of the millennial glory of the church.

IV. It shall also be the duty of our Editors to collect and publish all anecdotes favora le to our enterprizes; and in case of the paucity of these auxiliaries, they must invent and publish such as will secure the approbation of men to our benevolent institutions.

V. Our Editors shall take special care to publish at proper intervals, and with all imposing conspicuity, the most distinguished contributors to these projects, and to set forth, in the most glowing colors, the accomplishments and elevated attainments of all the prominent actors in this golden drama, and to defend us against each and every attack that might expose our craft or deprive us of any portion of our reward.

VI. Our prominent Managers, Presidents, Secretaries, and Treasurers shall be chosen to office wholly with regard to their wealth, high standing, and reputation in this present world. No man, though spotless as Job, or as holy as Elijah, shall ever become a President, Manager, or Director, if he be either poor or obscure. But by calling the wise, the noble, the wealthy, and the great men of this world to manage our affairs, we shall secure more respect, more fame, and more of that most essential of all things to success-pious donations.

VII. In enrolling the names of contributors, and in publishing the charities of our friends, the rule shall be (except in such cases as profound policy may make a deviation commendable) to place at the head of the list the largest contributor. In the "Herald of Fame" the virtues and attainments, real and imaginary, of all our prominent friends, whether as managers or contributors, shall be duly set forth, that their example may become more useful to our cause.

VIII. Our preachers shall evince a great regard for the good book, but must always draw from it such doctrines as suit the prevailing sentiments of our friends.

IX. Our presses and our preachers shall always be devoted to the Colleges and Theological Schools; and whenever any College confers any degrees upon our preachers, it shall be the duty of that preacher ever afterwards to build up that College by inducing all under his influence to send their sons and wards to it. Our papers, too, shall eulogize its Faculty and the incomparable attainments of its President; but this must be done in all prudence, and as suggested by our censors of the press.

X. In getting up revivals all means popular shall be adopted. Camp meetings, mourning benches, anxious seats, Christ's and the

Devil's pews, shall all be employed as far as convenient. And while we may borrow helps from those better skilled than we in working up human passions, let us take care of the converts, and pay our allies in praise.

XI. The "Herald of Fame" and every member of our society shall always proceed upon the principle that fame is the summum bonum; and that to be praised we must praise, especially those whose praise can most promote our own.

XII. W-T-B-, D. D. Honorable J- T-C--, L. L. D. Major General O- P- Q-, and G— H— L—, Esq. are appointed a committee to solicit subscribers to our constitution, and to our organ the "Herald of Fame."

Done at our first meeting, Philadelphia, January 2, 1832.
T. PUFF, Secretary.

THE CHRISTIAN PREACHER-No. I.

These essays shall all be transcribed or written twice before published, which is not our custom: but to these we wish particular attention, and therefore shall devote to them double labor. We will not state our design in writing them: this the reader may discover himself. But we have one great object in view, and probably the reader will not find it out until we are well advanced in the series.

EDITOR.

IF ever there was an occasion which would justify the license conceded in a celebrated canon of a distinguished Roman critic and poet, it will be found in the affair of man's redemption. It was too common amongst Roman orators and poets to introduce their gods, either as parties or actors, in some of the trifling concerns of men, This was a fault in their designs and compositions to the more rational taste of the most discriminating of their critics and reviewers. Ilence that great master, Horace, sings

Nec Deus intersit, nisi dignus vindice nodus

Inciderit.

Which, translated, reads "Nor let a god be introduced unless some difficulty occur worthy of a god to unravel."

The redemption of man from the guilt, pollution, dominion, and punishment of sin, is that difficulty in the estimation of the wisest beings in this universe, which calls for, and justifies the interposition of the Creator himself. But with infinitely more regard to true dignity than ever a Pagan orator, philosopher, or poet imagined, he makes his Son the angel of his covenant, the messenger of his mercy; but assuredly the message is every way worthy of the unparalleled dignity of the messenger.

If the human imagination can picture to itself a scheme at the head of which it would be an honor to the Son of God to stand, it is the scheme of man's redemption. If the human mind can fancy an object worthy of the appearance of "God manifest in the flesh," it