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A BRIDLE FOR THE ASS, 
 
 AND 
 
 1 BOD FOR THE FOOL'S BACK. 
 
A BRIDLE FOR THE ASS, 
 
 AND 
 
 A ROD FOR THE FOOL'S BACK: 
 
 Prov. xxvi. 3. 
 CONTAINING 
 
 AN ANSWER TO A BOOK 
 
 A SEAL UPON THE LIPS 
 
 OF 
 
 UNITARIANS, TRINITARIANS, AND ALL OTHERS ^VHO REFUSE 
 
 TO ACKNOWLEDGE THE SOLE, SUPREME, AND EXCLUSIVE 
 
 DIVINITY OF OUR LORD AND SAVIOUR JESUS CHRIST; 
 
 CONTAISIN& 
 
 ILLUSTRATIONS 
 
 OF ONE HUNDRED AND FORTY-FOUR PASSAGES 
 
 IN 
 
 THE FOUR EVAJ^GELISTS AJVD TEE APOCALYPSE, 
 IN PROOF THAT 
 
 JESUS CHRIST 
 
 IS THE 
 
 SUPREME AND ONLY GOD OF HEAVEN AND EARTH, 
 
 BY ROBERT HINDMARSH. 
 
 Jehovah shall sell Sicera into the hand of a \Vomsn....Judg. iv. 9. 
 By sound speech, that cannot be condemned....Ti<. ii. 8. Jer. xxiii. 21, 22. 
 
 BY CATHARINE CHARLETON. 
 
 PRINTED FOR THE AUTHOR, BY WM. FRY. 
 1816. 
 
ANSWER, &c, 
 
 Then will I turn to the people a pure language^ that they may call all upot. 
 
 the name of Jehovah, to serve him with one consent. Zeph. iii. 9. 
 Thy -word is very pure. Ps. cxix. 140. 
 
 The two parts of " The Book,*' commonly called " The 
 Old and the New Testaments," are " two witnesses'* of, and 
 for God. Rev. xi. In the first is contained his oath, in the se- 
 cond, a display of his faithfulness. 
 
 The oath was made to a man, viz. Abraham, respecting his 
 seed, which seed, saith an eye-witness,* is the Christ; a term 
 synonymous to " his anointed." Ps. ii. 2. Acts iv. 26. " And 
 because he could swear by no greater, he swore by himself;" 
 witnessed by " the messenger of Jehovah," who " called unto 
 Abraham out of heaven the second time, and said, ' by my- 
 self have I sworn, saith Jehovah.'" Gen. xxii. 15 — 19. 
 
 This covenant was confirmed with an oath. ** Jehovah hath 
 sworn (unto Abraham,) and will not repent. Thou art a priest 
 for ever, after the order of Melchizedek." Ps. ex. 4. 
 
 As this order was previous to the oath, sworn unto Abra- 
 ham, the covenant likewise must have taken place with the 
 order; even before the days of Melchizedek, who was con- 
 temporary with Abraham. For there was certainly a church, 
 previous to that day, yea, before the flood, which, by promise, 
 looked for a deliverer; thereby delivering from the fear of 
 death those *' who all their life-time were subject to bondage." 
 Heb. ii. 14,15. Therefore, there were prophets, standing in 
 this covenant and order, from of old, from everlasting; from 
 the beginning, the first age. Luke i. 70. Acts iii. 21. Adam, 
 therefore, as the proclaimer of the " glad tidings," must have 
 
 • Acts xxii. 14, 15. 1 Cor. xv. 8. ix. 1. 
 A 
 
stood in this order, which is not after the law of a carnal com- 
 mandment, viz. the blood of bulls and of goats, and the sprink- 
 ling of the ashes of a red heifer, but after the power of an 
 endless life. Adam was the first prophet; the first priest; the 
 first king; publishing, through Messiah, an endless life, viz. 
 the seed of the woman shall come, and through death, destroy 
 him that had the power of death over them, viz. the serpent. 
 And being an order, " after the power of an endless life," 
 then did Messiah^^ go forth in the beginning of the " glad 
 tidings," the foundation of which was, the first promise. Gen. 
 iii. 15. " And Adam," saith the ambassador for Christ, " is 
 the figure of him that was to come." Mic. v. 2. Rom. v. 14. 
 For if there had been no priest of this order, previous to the 
 days of Melchizedek, in no way could it be said, Adam is the 
 figure of him that was to come. Adam also was the son of 
 God; and Jesus the son of God, is likewise the son of the 
 man who was the son of God. Luke iii. 38. Hence it is evi- 
 dent, that Emanuel Swedenborg's newly sprung up' plan, to 
 build a new church upon, must be one of the harlots of the 
 mother. Rev. xvii. 5. For surely the apostle did not mean 
 that Adam is a figure of his Creator; but, that he is the figure 
 of Messiah, by whom he made Adam in a figure. For " by 
 him," viz. Messiah, " all things were made, and without him 
 was not any thing made that was made." 
 
 This order includes a king. Hence, he who officiated after 
 the flood, his name was called Melchizedek. f First, being by 
 interpretation king of righteousness; after that, also, king of 
 Salem, which is king of peace. This name, thus interpreted, 
 could not have been used as his common nominative, but his 
 title of office; and as a common nominative, he must have had 
 some other name4 The title must have had its root in the 
 
 * " His son," who was made of a woman, also believed. Gal. iv. 4. See Ps. 
 cxvi. 10. Mat. XX. 17 to 20. Ps. xvi. 8 to 11. ii Cor. iv. 13. 
 
 I This name is but twice mentioned in the first Witness. 
 
 X Heb. V. 11. What a pleasure it is to converse with those who are of " a 
 quick understanding^." I, for my part, ain persuaded in my mind, that this 
 was Shem. For is it reasonable to suppose that Abraham, one of the greatest 
 characters of that age, and who was of that lineage, knew not Shem? so 
 shortly after such an horrible devastation, with the many ruins all around, 
 that he knew not his preserved grandsire? In calculating the age of Shem, 
 we find that he lived in the days of Abraham, " The priest of the most high 
 
doctrine which he taught, resisting the opposition, and show- 
 ing that his doctrine was true, by setting a righteous example 
 to the nations, having a people, whom he governed, of the 
 same nature and manners of himself; for surely, being a king, 
 he must have had subjects; and according to the proverb, 
 " Like people like priest." 
 
 Hence we find, that the interpretation of a name, is no evi- 
 dence to be admitted against '' the man Christ Jesus;" who, 
 of God, is made unto us, wisdom, righteousness, sanctifica- 
 tion, and redemption;" that, according as it is written, " He 
 that glorieth, let him glory in the Lord;" and we do, " thanks 
 be unto God for his unspeakable gift." 
 
 Jesus, speaking of himself, said unto the Jews, " Ye seek 
 to kill me, a man that hath told you the truth, which I have 
 heard of God; this did not Abraham." John viii. 40. Do the 
 followers of these men ever read the Bible? yea, they read, 
 but it is that they may bend the scriptures to your books, and 
 not to try your doctrines by the Bible. This man, who, by an 
 oath, is made a priest for ever, after the order of Melchizedek, 
 in like manner as he was, is also king of righteousness: as it 
 is written, Isa. xxxii. 1. Behold, a king shall reign in righte- 
 ousness. So likewise king of peace; as it is also written, his 
 name shall be called the prince of peace. Chap. ix. 6. " The 
 government shall be upon his shoulder." Which prophecy you 
 pervert, and among the *' many inventions," set up in your 
 imaginations a fable, something like that of Atlas with a globe 
 upon his back. 
 
 Does " the government," signify " the universe?" or, '' the 
 government upon his shoulder," the resting the government of 
 the universe upon his shoulder? If so, according to the idiom 
 of this writer, viz. " the universe,"* how was it kept up, pre- 
 vious to the fulfilment of the prophecy? Observe, " the go- 
 vernment shall be upon his shoulder." And again, chap. xxii. 
 21. (for he speaketh of the same person,) I will commit thy 
 
 God," continued in no other lineage than that of Messiah. And could it have 
 been, that no conversation took place with those peculiar men; or, that 
 ** The priest of the most high God," blessed him who had the promises, 
 ■without knowing what the promises were? Heb. vii. 6, 7. A.nd the tithes 
 ?nust have been the life; verse 8. see Luke ix. 56. 
 * A Seal upon the Lips, see page 84. 
 
government into his handsi and he shall be a father to the in' 
 habitants of Jerusalem, and to the house of Judah. This is 
 what is meant by " the everlasting father;'* chap. ix. 6. In 
 Jesus all these prophecies meet; they fit no messenger that was 
 before him. Heb. i. 13. Thou lovest righteousness and hatest 
 wickedness, therefore God, thy God, hath anointed thee with 
 the oil of gladness above thy fellows; Ps. xlv. 7. For all have 
 sinned and come short of the glory of God, but this one man. 
 i Pet. ii. 22. Rom. iii. 23. Only look at the connexion, Isa. 
 ix. 7. Is " establishing the throne of David with judgment 
 and with justice, any thing to do with Emanuel Swedenborg's 
 " World of Spirits^' &c. This is common sense, and what may 
 be adapted to the meanest capacity; whereas, " our volume," 
 as this writer calls his book, is an assemblage of broken scrip- 
 tures, huddled up into a mixed medley of what I must, with- 
 out any ceremony, call common nonsense of the day, with which 
 he has set us all at defiance, by his title page, viz. "A Seal upon 
 the Lips," (I suppose, having a presentiment of the words of 
 the apostle, viz. " That every mouth may be stopped.") What 
 a modern Goliath is here! 
 
 I give him credit for the indefatigable zeal he must have 
 had in selecting, here and there, for *' our volume;" but at 
 the same time, must condemn, " for the truth's sake," the 
 unsound speech of which it is composed. 
 
 I am but a weak instrument, when compared to him in 
 " philosophy, and oppositions of science, falsely so called," 
 neither can I read the " Two Witnesses" in " the dead lan- 
 guages;" but at the same time, am confident, that the not 
 translating them out of their original state, for the benefit of 
 all, Rom. xvi. 26. is what is meant by their prophesying in 
 sackcloth: in which state they continued, a thousand, two 
 hundred, and three score days. For although they were original- 
 ly spoken, and written in these languages, and well understood 
 by those, whose speech they origmally were; yet, when the 
 nations became commixed, and the thoughts of men were con- 
 veyed by a mixture of all former tongues, keeping them in an 
 incommunicable language, common to all in the former ages, 
 but ceased to be so when the nations mingled one with ano- 
 ther, was sackcloth indeed. For even the Jews, who, as yet, 
 are a distinct people, have long lost the Hebrew as a common 
 
mood of expressing their thoughts, and now teach it only to 
 some of their children, as a learned language^ and he that can 
 read, write, and speak it the most correct, is considered a very- 
 learned man. 
 
 This sackcloth* commenced, when the Greek tongue be- 
 came corrupted; that people being mixed with the others, and 
 the Greek tongue was taught, not as a vernacular, but as a 
 learned language. By this time, the priestcraft found its inte- 
 rest in keeping them in that state. Thus they prophesied in 
 sackcloth; and at the time none denied their validity: but 
 since they have been brought out of the sackcloth, the cry is, 
 " Interpolation;" " doubtful," &c. But E. S. has found out a 
 new method of getting rid of what is obnoxious to his system; 
 for not satisfied with breaking scriptures as the others also do, 
 making them appear to say, what in themselves they do not 
 say; he has undertaken to cut down and kill the testimonj^ of 
 " thousand thousands;" and has likewise undertaken to root 
 up, by invalidating, the only *•> divine authority" that even the 
 poor Jews themselves have for the genealogy of all the kings 
 of the house of Judah, viz. " The Book of Ruth!" 
 
 But, as it is written, Take away the foundations, and what 
 can the righteous do? Let us therefore keep close to the found- 
 ations, and with them root tip the foundations of Babylon of 
 oldj but, first of all, the walls must come down, then the in- 
 side works can be examined. Our foundation is sure; only let 
 
 * Rev. vi. 12. we read the same word; the ** one of the four," verse 1. 
 signifieth judgment. This chapter is, in figures, descriptive of the horrible 
 destruction of Jerusalem (after the gospel had been preached unto all nations, 
 for a witness of the justice of God, in their destruction. Mat. xxiv. 14. Luke 
 xxiii. 28, 29, 30, 31. Hose. x. 8.) and the dreadful darkness that stood between 
 it and the light. Rev. vii. the elect remnant are numbered and sealed. See 
 Rom. xi. 5, 7. and who are, the " royal priesthood," {/c. to the Gentiles, 
 1 Pet. ii. 5, 9. Mica v 7, 8. Called a Company of Virgins, Rev. xiv. And 
 also ** the Bride." xxii. 17. Who, having an unction from the Holy One, 
 and like their Lord, knew all things, i John ii. 20. 27. The Epistles of 
 Peter are strictly confined to them: also the First Epistle of John; likewise 
 that of James to the Twelve Tribes, out of which came the remnant; and 
 that to the Hebrews, respecting the two worlds, or covenants. It is a mis- 
 taken notion that " the great congregation" is the bride. See Isa. xlix. 18 
 and Ixi. 6. 8, 9. Tlie bride, now, is " the doctrine" unadulterated, as that 
 virgin company with their Lord as their leader, by whom it was established 
 '' The doctrine of God, in itself, is pure, converting the soul." 
 
us beware how we build thereon. For " other foundation can 
 no man lay, than that is laid, which is Jesus the Christ." 
 Though they have been a long time trying what they could do 
 in that way, yet the gates of Hades, i. e. darkness, have not 
 yet been able to prevail against it. He is before all things, 
 and by him all things consist, and he is the head of the body, 
 (viz. the great congregation, Ps. xxxv. 18. xxii. 25. xl. 9, 10.) 
 the church, (he) who is the beginning, but not the beginner, 
 the first-born from the dead, that in all he might have the pre- 
 eminence; for it pleased " the God of our Lord Jesus Christ, 
 the Father of glory," that in him should all fulness dwell. Col. 
 i. 17, 18, 19. Eph. i. 17. Here I would ask the followers of 
 E. S. (as to the other party, they get over these things by the 
 fable which they call " manhood;") is it reasonable to suppose, 
 that the apostle is here speaking of " the only true God," ac- 
 cording to the assertion of this writer? To wit, that he was the 
 first-born from the dead, that in all he might have the pre- 
 eminence? &c. Hence it is evident, that he is a " subyerter" 
 of the testimony of " the ambassadors for Christ;" yea, you 
 despise the testimony of these men, and attempt to break the 
 "great chain" of truth, but these attempts have all failed, and 
 the united witnesses are in our hands. 
 
 As to this writer's testimony, that " the four Gospels, and 
 the Apocalypse are the only divine books of the New Testa- 
 ment,"* it is a testimony of E. S.; and it hath nothing to do 
 with the spirit of prophecy, which is the testimony of Jesus. 
 In the first instance, it knoweth nothing of " four gospels;" 
 and his very idiom showeth his " nakedness."! There is only 
 one gospel; and that of Peter, James, John, Paul, Matthew, 
 Mark, Luke, &c. it is but one voice, one witness, one glad 
 tidings, one good news, sounded all through " the book," from 
 Adam downwards. :|: Jude 3. 
 
 This gospel was preached unto Abraham ;§ and ages before 
 Abraham, was a revelation made of this glad tidings. The 
 covenant with Abraham is in the same form of speech; only 
 the difference of gender is pointed out, viz. I will put enmity 
 
 * A Seal upon llie I.ips, &c. Preface, p. viii. 
 
 t Rev. iii. 18. Ps. xii. 6. John iii. 33, 34. xvii. 8. 
 
 ^ Rom. ii. 16. ii Tim, ii. 8. Gal. ii. 7, 8, 9. § Gal. iii. 8. 
 
between thee and the woman,* and between thy seed and her 
 seed, it shall bruise thy head, and thou shalt bruise his heel, 
 Gen. iii. 15. xxii. 18. Here the foundation of prophets and 
 apostles was laid; and Adam, in person and office, is the figure 
 of him that was to come. And as Abraham saw his day, and 
 was glad; also, by analogy, and a parity of reasoning, in 
 like manner, others had'seen, and rejoiced, ages before Abra- 
 ham. Hence he beareth witness to all '"• the prophets, who had 
 been since the world began," saying. Before Abraham was, I 
 .rm.f This was, is, and will be, " The everlasting Gospel." 
 " Jesus Christ, the same yesterday, to-day, and for ever." 
 
 Had Abel faith? had Noah faith? had Abraham faith? and 
 what was their faith? " a confident expectation of things hoped 
 for, a convincement of the mind of things not seen." 
 
 This foundation, which Jehovah laid, the testimony thereof 
 is in the holy mountains of prophecy, Ps. Ixxxvii. 1., as saith 
 two of the prophets, " Behold upon the mountains the feet of 
 him that bringeth good tidings", that publisheth peace." 
 
 Every false system is a harlot, springing out of the old 
 " mother of harlots, and abominations of the earth," viz. 
 " mystery, Babylon the great." She also hath her mountains; 
 but they will vanish like smoke out of the temple of God, at 
 the appointed time; (ii Thes. ii. 4.) when, among the rest, 
 Emanuel Swedenborg's " White Horse," and Mahomet's 
 " Red Cow," will be seen to be as foolish fables as that of 
 the " great goddess Diana, whom all Asia and the world 
 worshipped." 
 
 Adam, " is the figure of him that was to come," saith one of 
 the " ambassadors for Christ." Consequently, he, in the figure, 
 is a prophet, a priest, a king;:j: and also, according to the gos- 
 pel by Luke, " the son of God." Luke iii. 38. Thus, in a 
 figure, Adam was created by Jesus Christ: But " the God of 
 our Lord Jesus Christ,"§ is Jehovah. Thou hast created 
 all things, and for thy pleasure they are, and were created, 
 Rev. iv. 11. viz. " Him that sat on the throne," and not the 
 Lamb, who came and took the book out of the right hand of 
 him that sat upon the throne; and whose song is that of Mo- 
 
 * Rev. xii. 1, to 9 — 17- This was the persecuting spirit, in the latter end 
 of the old dispensation. Mat. viii. 12. John viii. 44. 
 
 t Mat. xiii. 17. Heb. xi. 39, 40. t Luke x. 24. § Eph. i. 17 
 
scs, saying, " Great and marvellous are thy works, Lord God 
 Almighty; true and just are thy ways, thou King of saints." 
 Thus Moses, and Jesus, (who is the prophet like unto Moses,*) 
 both sing the same songif and neither of them give these dog- 
 
 * Deut. xviii. 18. Acts iii. 22. 
 
 f Deut. xxxii. 1, 2, 3, 4. 43. Rev. xv. 3, 4. But none but the elect remnant 
 could learn the song", Rev. xiv. Because it is.the song of him who came not 
 to be ministered unto, but to minister, Mat. xx. 28. In like manner, the 
 elect remnant were " ministering spirits," to the Gentiles; Acts xiii. 
 47. Here we find the apostle uses the plural pronoun '* us;" which giveth 
 the sense of the prophecy, Isa. xlix. 6. That the work should be accomplish- 
 ed by an elect remnant, under the dominion of an elect head. Hence, saith 
 the apostle, ye received me as a messenger of God, as Christ Jesus, Gal. iv. 
 14. See Acts xvi. 9. and xviii. 9, 10. and i Pet. ii. 12. (Every star had its 
 sphere. Dan. xii. 3.) Mic. v. f, 8. Isa.lx. 1. 3, 4, &c. Ixi. 1. 6. 8, 9, 10. Ixii. 
 1, 2, 3, 4, 5. 10, 11, 12. They were sent forth to be the ministering spirits to 
 the Gentiles, and not the Gentiles to them. They were of one mind. Hence 
 the singular pronoun, *' lift up thine eyes round about and see," Isa. Ix. 4. 
 They were the natural branches of the good olive tree; not grafted in, having 
 never been separated from it. Rom. xi. 17. They fell not as did the excision, 
 but kept their first estate: viz. the estate to which they had be6n appointed. 
 For surely, a vine is not planted to one spot; but a luxurious vine runneth 
 over a wall. Gen. xlix, 22. Jer. ii. 21. 
 
 Jehovah was a debtor to the Gentiles. I do not want any thing to be credit- 
 ed on my word, therefore I refer the reader to his own word, viz. Isa. I. 1. 
 And if througli " blindness and ignorance,*' this will not satisfy, let his oath 
 be my witness. Gen. xxii. 15, to 18. 
 
 This seed, he received in a figure: Heb. xi- 19; that is to say, he received 
 Messiah in a figure, viz. Isaac; for surely he meaneth not that he received 
 Isaac in a figure of Isaac; but the attentive mind will accurately see how to 
 place the pronouns. 
 
 I return to my first proposition, to wit: they were the ministers of righte- 
 ousness and peace to the Gentiles; (and yet are to all who hear them; to 
 understand me, see Acts xiii. 27. and Heb. xi. 4. They also being dead yet 
 speak) as it is written, *' Ye shall be named the priests of Jehovah," [the 
 most deluded] " shall call you, the ministers of our God, (Acts xvi. 17.) 
 "Ye shall eat the riches of the Gentiles," (Acts xix. 19, 20, 24, 25, 26, 27. 
 xvi. 19.) " And in their glory shall ye boast yourselves." See Acts xvii. 23, 
 24, 28. Amos ix. 11, 12. Acts xv. 16, 17. 
 
 This minister of our God had liis spirit (or thoughts) stirred in him, even 
 into a flame of fire, at the abominations then before him; and being in a 
 flame of fire, tliey burst forth into words, (Jer. v. 14. xx. 9. Ps. xxxix. 3. Isa. 
 ix. 5.) But the " vile" Jews, then ripe for destruction, with "the oracles of 
 God" in their hand, (Rom. iii. 2. Deut. vii. 5, 9, 10.) disputed the propriety 
 of his zeal, (Acts xvii. 16, 17.) whose teachers in their zeal had compassed sea 
 and land to make one proselyte; and when they had made him, they then 
 made him two fold more the child of darkness than themselves. They had 
 ' a zeal without knowledge;' and this zeal of his house had eaten Messiah up; 
 
matical men any authority for their doctrines, thereby setting 
 up strange gods in the minds of the people, fabricated in the 
 chambers of their imagery. As to this writer's masquerade 
 work, viz. " Divine Human, and Human Divine," *' Divinity 
 Humanized, and Humanity Divinized," what is it any more 
 than a puppet of E. S.'s fancy? — 1 would advise the followers 
 of these men to take John Baptist's advice, to wit: " Behold 
 the Lamb of God, which takeih away the sin of the world;" 
 that great sin, even idolatry. Walk as he walked. This is sal- 
 vation, by Jesus Christ. This is beholding him. ""^Take my 
 yoke upon you, and learn of me," saith he, " for I am meek and 
 lowly in heart; and ye shall find rest unto your souls, for my 
 yoke is easy, and my burden is light." 
 
 But this writer has culled the preliminary, to answer his re- 
 sisting of the light, to wit, " Come unto me, all ye that labour 
 and are heavy laden, and I will give you rest." Here, had he 
 added the conditions of the preliminary, viz. "Take my yoke 
 upon you," &c., this quite alters the position in which he has 
 placed the intent of his words, and leaves no room for this 
 writer's violent exclamation. See "Seal upon the Lips," p. 46. 
 
 Well did the apostle prophesy, saying, " Evil men and 
 seducers shall wax worse and worse, deceiving and being de- 
 ceived." 2 Tim. iii. 13. 
 
 " They shall call his name Emmanuel, which, being interpre- 
 ted, is, God with us." But the inference that is drawn from 
 this name, giving an idea that it was meant to be a nominative, 
 is not true, any more than his calling of them gods signifieth a 
 
 he luid become a stranger unto his brethren, and an alien unto his mother's 
 children, (Gen. xlii. 8. Ps. Ixix. 8, 9.) so that they knew him not when he 
 came (Acts xiii. 27. John i. 10, 11.); and forgettin^^ that the word of the oath 
 •was, *' In thy seed shall all the nations of the earth be blessed," tiiey were 
 looking- for a warrior, supposing th:tt the j^rophets speak of such a one; there- 
 fore this could not be the man of whom the prophets have spoken, who they 
 supposed would gather them into a vast army, and go forth at their head, 
 exterminating the Heathen, except those who were to march in chains at his 
 chariot wheels, to be subjected as servants to them. And indeed this is what 
 they yet look for to this day. Nevertheless, he headed the saved remnant, 
 wIjo knew him, and his father's name was written in their foreheads, *' in the 
 sight of the Gentiles." Isa. lv.4, 5. IPet.ii. 12. They sang, as it were, a new 
 song before the throne, ijj'c. but it was an old song, even as old as the first 
 Adam (Job. xxxviii. 7.) building the old wastes, and raising up the forme» 
 desolations, repairing the wastu cities, the desolations of many generations. 
 Isa. Ixi. 4. 
 
10 
 
 name, John x. 34.; or, that the name Magor-missabib was to 
 be the nominative of Pashur, the son of Immer the priest, 
 Jer. XX. 3. 
 
 But the nominative of our anointed Saviour* is Jesus. 
 " Thou shalt call his name Jesus, for he shall save his people 
 from their sins," Mat. i. 21; which name in the Hebrew tongue 
 is Joshua (Acts vii. 45. Heb. iv. 8.) who was also a Saviour. 
 Othnial was hkewise a Saviour, Judges iii. 9, 10: and again, 
 " Jehovah gave Israel a Saviour," 2 Kings xiii. 5: and Isaiah 
 saith, " He shall send them a Saviour, and a great one," 
 chap. xix. 20. Here are Saviours; but it is Jehovah that is the 
 Saviour — yea, of Jesus the Christ himself, as it is written, Ps. 
 Ixxxix. 26, " He shall cry unto me, Thou art my Father, my 
 God, and the rock of my salvation." See also Isa. xlix. 8. 
 
 The name Emmanuel signifieth, God in fellowship with his 
 son, Jesus the Christ; and, through him, with his obedient 
 people: as saith an ambassador for Christ, " That- which we 
 have seen and heard, declare we unto you, that ye also may 
 have fellowship with us; and truly our fellowship is with the 
 Father, and with his Son, Jesus Christ," 1 John i, 3. " This is 
 the fellowship," Zac. xiii. 7. This is, " God with us," as saith 
 another ambassador for Christ, Rom. viii. 31., " If God is for 
 us, who can be against us?" Our Book knoweth not this writer's 
 " Human Divinity, Divine Humanity, God-Man, Naked Di- 
 vinity," &c., but only Jehovah: *' I am God, and there is none 
 else, a just God, and a Saviour;" and the man his fellow, of 
 whom it is " written in the volume of the Book" even " in the 
 beginning," who, when the fulness of the time was come, de- 
 lighted to do the will of his God; and through whom the 
 forgiveness of sins is preached. Acts xiii. 38. — This is the 
 man whom this writer hath despised, giving him the titles 
 " Infirm Humanity," "Maternal Humanity." He will not even 
 allow him his proper nominative, viz. " Jesus;" but has taken 
 " his name" for his puppet-show, and has applied it to some 
 imaginary God of E. S. 
 
 From whence hath this writer produced the following most 
 
 scurrilous rhapsody against " the man Christ Jesus"? to wit — 
 
 " The human essence from the Mother, not according with 
 
 the divine essence from the Father, being, in its very nature, in 
 
 * Ps. ii. 2. Acts ii. Z^. iv. 25, 26. v. 29, 30, 31, 32. 
 
11 
 
 opposition to it, and incapable of being transmuted into or 
 commixed with it, it again follows ^Ihat the divine essence^^ 
 must have been in the continual act of putting off, or separating 
 from itself the mere humanity from the Mother, and of putting 
 on in its stead a humanity like unto itself; that is to sa}', a di- 
 vine humanity.'* See a Seal, &c. p. 90. — Did he learn this 
 doctrine from the doctrine of Jesus the Christ?f No: but it 
 came from the bottomless pit,:|: viz. the carnal mind, enmity 
 against God, for it is not subject to the law of God; neither 
 indeed can be. Rom. viii. 7. Jer. xvii. 9. Ps. Ixiv. 6. Rev. 
 ix. 1. 
 
 Is it to be wondered at, after reading the rhapsody which I 
 have noted down from this writer's book, that both the master, 
 viz. E. S. and his scholar refuse and object to the Acts of the 
 Apostles, and the Epistles of the ambassadors for Christ, " as 
 not being of divine authority?" They know in their heart 
 that the following emphatic doctrine suits not their scheme, 
 to wit, Acts ii. 22. " Ye men of Israel, hear these words: 
 
 • Thus these diviners' "new-coined words," which have been progressing- 
 for some hundred years past, viz " Divine Essence," ** Divine Substance," 
 etc. have their termination at last in divine nonentity. 
 
 f Luke xxiv. 36 to 48, inclusive. John ii. 1. xix. 26 to 37- xx. 17- Isa. liii. 3, 
 J Observe Rev. ix. 1. and xx. 1. The first is a fallen star. This star, falling 
 away fiora the truth, gained over (by the doctrine wliich proceeded from it) 
 the power of the civil government; and there being no protection for any who 
 should oppose, he (i.e. tiie doctrine which hud sprung from him) according 
 to a prophetic similitude (Hos. xii. 10.) opened the pit, and then smoke rose 
 out of the pit as the smoke of a great furnace; so ihat the sun, which was 
 before seen, was darkened, and the air became so thick that none could see. 
 Then out of this thick smoke came the locusts, etc. But the other is a mes- 
 senger coming down from heaven, having it now with him. A figure not 
 merely of one (i. e. a messenger); but it is the unity of the truth which 
 maketh the one messenger; even as the "great chain in his hand" is but one 
 chain, though composed of " thousands thousands" of links. See Isa. lii. 7. and 
 Nahum i. 15. The apostle, quoting from these prophets, uses the plural pro- 
 noun, Rom. X. 15. Because the glad tidings in itself is but one, yet was it pub- 
 lished by a great company. Ps. Ixviii. 11. He havingthiskey with him (them) 
 cometh down from heaven, etc. i. e. having an equal share in the protection 
 of the powers that be (Rom. xiii. 1 to 8. ), that none shall be oppressed by his 
 opponent, as formerly, in things pertaining to the conscience. We have ar- 
 rived at an age, the equal of which history giveth no example. Priestcraft, 
 the most arbitrary and cruel of all powers, from the priest Cain downward, 
 is, by degrees, losing its vast power, by reason of the sword of the civil power 
 receding from it, thereby opening a way to contend earnestly for the faith 
 once delivered to the saints. 
 
12 
 
 Jesus of Nazareth, a man, approved of God among youj by 
 miracles, and wonders, arl& signs, which God did by him in the 
 midst of you, as ye yourselves also know; him being delivered 
 by the determined council and foreknowledge of God, ye have 
 taken, and, by wicked hands, have crucified and slain; whom 
 God hath raised up, having loosed the pains [bonds, see Ps. 
 cxvi. 16.] of death, because it was n^t possible that he should 
 be holden of it: for David sp^aketh concerning him, I [Mes- 
 siah*] foresaw the Ilord [Jehovlfh] always before my face;| for 
 he is on my right hand, that I should not be moved. Therefore 
 did my heart rejoice, and my tongue was glad. Moreover, 
 also my flesh shall rest in hope, because thou wilt not leave 
 my soul in hell: neither wilt thou suffer thine holy one to see 
 corruption.":): This is Jesus the Christ, of whom David spoke. 
 Then by what authority have these men taken the liberty of 
 attempting to root out " the man Christ Jesus;" and of setting 
 up an imaginary phantom in his place, by a name not known 
 in "The Book," from the one end thereof to the' other end 
 thereof, to wit, " A Divine Humanity." Their idol is neither 
 God nor Man: but an ignis fatuus,that sprung up in, and pro- 
 ceeded from, the fantastical mind of Emanuel Swedenborg. 
 
 Let us return to the word of God, by the mouth of Peter, 
 with whom are the keys of the kingdom of heaven; — (but at the 
 same time, be it remembered, neither the Pope's, Mahomed's 
 nor E. S.'s kingdom of heaven.) — '-^ Therefore, (i. e. accord- 
 ing to what he had said before,) let all the house of Israel 
 know assuredly, that God hath made that same Jesus, whom 
 ye crucified, both Lord and Christ." Hence, from this assur- 
 
 * Ps. xvi. David speaketh concerning- him, and not of a pre-existing- this, 
 tliat, or the other; but of a man. 
 
 f " The spirit of faith" is " the spirit of Clirist." See Ps.cxvi. 10. compare 
 with 2 Cor. iv. 13. Every suffering prophet, having this spirit in Iiim (1 Pet. 
 i. 11.) was the anointed in a figure, in the same sense th;it John was Elias— 
 Mat. xi. 14. The spirit and power of Ehjah was arrayed in the awful majesty 
 of "Judgment without mercy;" an intercessor, not for but against Israel, 
 Rom xi. 2.; and this was the spirit in which John came. "Nevertheless," 
 said the heir (Mat. xxl. 38. Rom. Iv. 13.) wlio had more understanding than 
 all his teachers (Gal. iv. 1. Ps. cxix. 97 to 104. Luke ii. 52.) " he that is least 
 in the kingdom of heaven Is greater than John." Why? Because they are of 
 another manner of spirit, even the spirit that maketh intercession for Israel. 
 Luke ix. 55. Isa. liii. 12. Rom. xi. 1. 2, etc. 
 
 \ Acts xiii. 27 to 39. Ps. Ixxxix. 19. 
 
13 
 
 •ance, in a holy spirit of truth, I can say *' my Lord." But that 
 which this writer calleth a part of his God, viz. his *' Divine 
 Humanity," is an image set up in their heart,* having its root 
 in " the spirit of error." 
 
 In page 14, this writer charges his opponents with " cutting 
 and squaring the oracles of divine wisdom just as the caprice 
 and deformity of their imagination may require." " Cutting 
 and squaring!" This writer to charge any with having done 
 such work as this! — Has he not, by the direction of his master, 
 E. S., undertaken to cut down the Second Witness, which wit- 
 nesseth the fulfilment of the First, at one stroke of his axe? He 
 to charge others with the " deformity of their imagination" in 
 this kind of work, is really " the Egyptian against the Egyp- 
 tian" in "• the street of the great city, which, spiritually, is 
 called Sodom and Egypt, where also our Lord was crucified." 
 For in it is included both the Jew and the Gentile, Isa. i. 10; 
 and even that which he calleth " The whole Word," he has 
 most shamefully corrupted, tern scriptures from their constitu- 
 ent parts, and most " deceitfully handled it." ii Cor. ii. 17. iv. 2. 
 Among the many instances of which, I will now produce one, 
 to wit, in note, page 324 he " maketh a lie," that he may 
 destroy the sense of Rev. iii. 12. He saith, " My God" signi- 
 fieth " my divine truth; that he (Jesus) will inscribe on the 
 heart of his people his divine truth, together with the doctrine 
 of his divine truth, as existing in the New Church (founded by 
 Emanuel Swedenborg) and derived from his divine truth, such 
 as it is in the heavens. f The same rule of interpretation will 
 also apply to all those passages wherein our Lord speaks of his 
 Father,:j: apparently as of another being, distinct from himself, 
 
 * Ezek. xiv, 3. 
 
 f To wit: The Heavens, according- to Maliomcd and Emanuel Sweden- 
 borg. Both liave reported that they were conducted through those heavens; 
 only there is a little diircrence between the gambols of Mahomed's angels, 
 and those of the other. 
 
 i John xi. Then said Martlia unto Jesus, Lord if thou hadst been here, my 
 brother had not died; but I know that even now, whatsoever thou wilt ask 
 of God, God will give thee. Here I ask. Is not the faith of this woman as 
 opposite to the doctrine of these men as light is to darkness? But, moreover, 
 this writer saith, that whenever the words My Father occur, Jesus is speak- 
 ing of himself; and that My Father signifieth, my divine good, etc. i.e. pro- 
 perties. Let us try his words by the words of Jesus, to wit: Jesus lifted up 
 his eyes, and said, Father, I thank thee that thou hast heard mc: and I know 
 
14 
 
 but in reality of his own divine good, or his own divine love. 
 But still our Unitarian and Trinitarian readers are perhaps not 
 quite satisfied with this interpretation; because they have pro- 
 bably been in the habit of considering the expression ' my God' 
 to be a constant and uniform acknowledgment, on the part of 
 an inferior, that the being or person so named is superior in 
 dignity, character and essence to the person using such lan- 
 guage. Before they will cordially admit our doctrine, they must 
 have some better proof than mere assertion: and we can almost 
 hear them ask, Does the great Jehovah himself, the universally 
 acknowledged God of the universe, ever once make use of ex- 
 pressions any thing like that which we find in the mouth of 
 Jesus Christ? Does He ever talk of His God, and mean thereby 
 his own divine truth? A single instance of this kind, produced 
 from the sacred scriptures, would settle the point, and give us 
 entire satisfaction. Would it so? Then it shall not be withheld. 
 Let us listen to the words of the prophet: And now, saith Je- 
 hovah, though Israel be not gathered, yet shall I be glorious in 
 the eyes of Jehovah, and my God shall be my strength. Isa. 
 xlix.'5." 
 
 When his two witnesses prophesied in sackcloth, and were 
 solely in the hands of priest-craft, this mutilated cheat might 
 have passed upon the men that slept,*" whilst that craft worked 
 their villany. But such a dressed-up dish of doctrine as this ta 
 feed " Unitarians and Trinitarians" with, who now have " The 
 Book" in their own hands, is charging them with the want of 
 common sensej and, at the same time, discloses the writer's 
 want of the common honesty of a lawyer, who, by reason of it 
 being in the hands of others, dares not mutilate the common 
 law of the land in such a barefaced manner. Bat to proceed 
 with some more of what such men as this love, to wit, making 
 a lie,t and charging God as the author of it: *' Here the very- 
 expressions sought for are found." True; and by a parity of 
 reasoning, to wit, by breaking of the scripture., he might also 
 
 that thou hearest me always; but because of the people which stand by I 
 said this, that they may believe tliat thou hast sent me, verses 41, 42. — But 
 there is a salvo ready for this thanksgivinj^ of Jesus to his God and Father — 
 to wit: *' This is not to be understood of the maternal humanity, but of the 
 paternal divine humanity." O when w^ill men ce.ase from such " vain thoughts" 
 and let common sense take their place. 
 
 * Mat. xiii. 25. f Rev. xxi.Sr. 
 
15 
 
 have found it written, Isa. xlv. at the end of verse 14, tliat 
 " There is no God."* But to proceed with that proof which 
 this writer has selected, in order to convince " Unitarians and 
 Trinitarians," and " To fix a Seal upon their Lips," — '' Here 
 the very expressions sought for are found, and found to pro- 
 ceed from the mouth of Jehovah, who, as well as Jesus, speaks 
 of his God being his strength; by which surely nothing else can 
 be meant than the power of his own divine truth." 
 
 The man called Elihu, his name denoted his office,! i* e* ^ 
 prophet of "the Most High God;" now, according to Job's 
 wish, viz. " O that I knew where I might find him, I might 
 come to his seat. I want a judge and a mediator, that he might 
 lay his hand upon both of us." Job ix. 33, 34. chap, xxiii. 1 to 
 10. chap, xxxiii. and both a judge in behalf of God, and a 
 mediator, reconciling Job to God, he found in the person 
 of the man called Elihu, who said unto him, Behold I, in God's 
 stead." He also stood in the same " order," and after this 
 manner Messiah " went forth from of old from everlasting;" 
 and I defy both the Jew and the Gentile to prove, from the 
 scriptures, that ever there was a mediator, but man, between 
 God and men; or a destroyer but by man, or some other parts 
 of his work, viz. Water, Gen. vi. 13. 17., Fire, chap. xix. 24., 
 Earthquakes, Num. xvi. 29, 30., or a Deliverer, but by man. 
 By a prophet, Jehovah brought Israel out of Egypt; and by a 
 prophet was he preserved, Hosea xii. 13. Here are two pro- 
 phets. First, Moses: afterwards, the Messenger of his pre- 
 sence. Isa. Ixiii. 9. 11, 12. Exo. xxxiii. 14, 15. chap, xxiii. 20, 
 21, 22., and both of them men. Num. xii. 3. Dan. ix. 21. Luke 
 i. 19.^ But your doctrines of phantoms, which you call " an- 
 
 * Isa. xlv. 14. See 1 Cor. xiv, 24, 25. 
 
 t Elihu. This word bein^ interpreted is, " My God himself." So likewise 
 Elijah " God the Lord," sig-nifying; whose word he was about to speak, viz. 
 Jehovah, God of Israel, liveth (saith he), before whom I stand, there shall not 
 be dew or rain these years, but according to my word. He v/as then com., 
 nnanded to fly for his life, or the murderers would have stoned him for a 
 blasphemer, who, bcing^ a man, made himself God, in chiimiujr tlie power of 
 controlling the dew and rain, according- to his word. But the judgment axmt^ 
 upon them, and the propliet was manifested. Deut. xviii 22. 
 
 t And the messenger answering, said unto her, I am Gabriel that stand in 
 the presence of God (Isa. Ixiii. 9.) etc j \\z. in the same sense that Elihu and 
 Elijah stood. Interpret the name Gabriel; then if that which his name signi- 
 tieth was in him (let this "man" hi;ve been whomsoever lie may") was he not 
 
16 
 
 gels,§ in the spiritual world;" your "doctrines of demons," 
 your god-mediator, your " naked divinity," and your resurrec- 
 tions, are a complete system of fables, wherever any of them 
 are found, either with the Jews or with the Gentiles. For 
 since by man death, by man also the resurrection from the 
 dead. 1 Cor. xv. 21. 
 
 The man who, according to Job's wish, was in God's stead, 
 saith, " The ear trieth words as the mouth tasteth meat;" and 
 by the forcible power of right words, I will prove that this 
 writer, by breaking the scripture from its connexion, has at- 
 tempted to make the author of a lie! ! 
 
 To wit: Isa. xlix. Listen, O isles, unto me, and hearken ye 
 people from far: Jehovah hath called me from the womb, 
 from the bowels of my mother^ hath he made mention of my 
 name: and he hath made my mouth like a sharp sword,f in the 
 shadow of his hand hath he hid me, and said unto me. Thou, 
 my servant, O Israel, in whom I will be glorified. Then I said, 
 I have laboured in vain, I have spent my strength for nought 
 and in vain, (yet) surely my judgment is with Jehovah, and my 
 work with my God::t: and now, saith Jehovah, that formed me 
 from the womb {to be) his servant, though Israel be not gath- 
 ered, yet shall I be glorious in the eyes of Jehovah, and my 
 
 qualified to be a preserver as much as Moses was to be the leader, unto 
 whom he said, "I know thee by name?" (which certainly cannot mean, I 
 know that thy name Is Moses). 1 say, whether the one prophet was not as 
 well quaUfied as the other prophet, who lifted up the rod and stretched his 
 hand over the sea and divided it, whilst the other went behind preserving of 
 them. Exofl. xiv. 16. 19— From an ambassador for Christ, who quoted from 
 a prophecy of Enoch the prophet (see Jude 14), it led me to search the scrip- 
 lures fv)r that prophecy, knowing that these men, by whose hands the Holy 
 Spirit wus given, wrote not but by inspiration; and that Jude's mind being in 
 the light of pi-oi;hecy, he would not quote from any authority but " the 
 scriptures of the prophets." He, therefore, for the first time, discovered 
 (Mat. X. 26, 27,) the name of **the man" who told Jacob and Manoah, that 
 his name was secret. Gen. xxxii. 24. 29. (see Hose. xii. 4.) Judg. xiii. 17, 18. see 
 chap. vi. Show me a sign, said he, that tliou talkest with me " by the mouth" 
 of this messenger (verse 17); fur in that time they had become an adulterous 
 generation. Luke i. 10. Mat. xii. 39. The words of Jude com port exactly with 
 the propliecy which Daniel saw in vision. Dan. vii. 10. Jude 14, 15., which was 
 showed unto liiui by Gabriel. See also Zee. i. 12. xiv. 5; and indeed the name 
 Enoch implictli the powerful work he was appointed to in that dispensation. 
 
 § Tlie word Angel is translated in some places, then why not in every pari 
 of "The Book?" 
 
 ' Mat. i. 21. T Rev. i. 16. ii. 12. xix. 15. + 2 Tim. ii 12, 13. 
 
17 
 
 God shall be my strength: and he (also) said, it is a light thing 
 that thou shouldst be my servant to raise up the tribes of Jacob, 
 and to restore the preserved of Israel, I will give thee for a 
 light to the Gentiles, that thou mayest be my salvation to the 
 end of the earth." 
 
 Here let the most simple, who can but barely read, but at 
 the same time are desirous of learning doctrine, measure this 
 testimony, by the prophet Isaiah, with that which the writer of 
 ^^' a Seal upon the Lips" hath torn from it, and then pass judg- 
 ment whether he has or has not " corrupted the word," and 
 changed the truth into a lie. 
 
 Thus, lie upon lie has been made up with mutilated scrip- 
 ture, in order to make good each system, those " harlots of the- 
 mother," until the whole truth is prostrate! — This is the war 
 against them; and the " Two Witnesses" are killed, and their 
 dead bodies lie in the streets of " the Great City," — and a dirty 
 street it is, even as the valley of the son of Hinnom! 
 
 One of the men in this iniquity, to strengthen the system 
 maintained by his side of the street, has lately taken the same 
 method. He taketh the half of the whole, and, in his comment,^ 
 viz. what are called " Notes upon the Bible,^' tumeth it into a 
 lie. To wit: on Gen. xxii. 16. 'By myself have I sworn.' "So we 
 find," saith this learned Doctor of Laws,^ " that the person 
 who was called the Angel of the Lord, is here called Jehovah." 
 
 Did that messenger swear by himself? No: but deliver- 
 ed his message in the same manner as any other prophet. 
 Hear it, all ye who aid and abet such men: — Then the angel 
 (messenger) of Jehovah called unto Abraham out of heaven 
 the second time, and said. By myself have I sworn, saith 
 Jehovah. 
 
 The writer of " a Seal upon the Lips," should first have 
 taken the beam out of his own eye, before he undertook to 
 
 * See "the Holy Bible with a Commentary," h.c. by Adam Clarke, L.L.D. 
 published by Ezra Sargeant, New York. 
 
 Dr. C. on Gen. i. 26. observes, "it has been supposed by some, that God 
 speaks here to the angels; but to make this a likely interpretation, these 
 persons must prove that angels were then created." Then, by his own ac- 
 knowledgment, Moses hath not mentioned the creation of such an order of 
 Beings: where, therefore, is it that the Jew and the Gentile doctors have 
 taken their account from, for such an order of Beings J or, when were they 
 created? for surely, not after Adam. 
 
 c 
 
18 
 
 charge others with " having previously adopted a particular 
 doctrine of their own, evidently, and by their own confession , 
 not drawn from a collation of the whole word," &c., page 14. 
 This being the case with himself, " out of thine own mouth 
 will I judge thee." From whence hast thou the authority to 
 point out to us what is, or what is not, " the canon of the sa- 
 cred scriptures?" Is " the book of Jehovah"^* complete with- 
 out "the book of Ruth?" — see Ruth iv. 17. Mat. i. 5, &c. 
 But the evil spirit was torpid here, or it would have acted^ 
 more wisely,! and instead of " total thirty-four books," to 
 complete " the canon of sacred scripture," the number would 
 have been pointed out at the least to consist of sum " total" 
 thirty-five books. You set yourselves up as having authority 
 to pick and choose and refuse for " unitarians and trinitarians" 
 at this day! but would there not evidently be a blank in "the 
 book" without " the book of Ruth?":)^ also, the first and second 
 books of the Chronicles; are there not things recorded in them 
 which are not recorded in the two books of Kings? likewise, 
 " Ezra;" is this not the record of " the faithful God;"§ even 
 the history of the fulfilment of the prophecy by Jeremiah, and 
 the building of the temple upon its old foundation? also " Ne- 
 hemiah," more fully upon the same things; and both of them 
 contain a prophecy, viz. "the Tirshatha, (Nehemiah,who was 
 a prophet,) said unto them, "that they should not eat of the 
 most holy things, until there stood up a priest with urim and 
 with thummim." Ezra ii. 63. Nehe. vii. 65, And is not the 
 record of the genealogy of Messiah taken from these two 
 books? 
 
 This prophecy of the Tirshatha sheweth to the Jews, even 
 to this day, that " the kingdom of God is not meat and drink, 
 but righteousness and peace, and joy in a holy spirit;" Rom. 
 xiv. 17;— as saith the prophetic corroborating witness, (Isa. 
 xxxii. 17.) "the work of righteousness shall be peace, and the 
 effect of righteousness, quietness and assurance for ever; even 
 as the apostle witnessed of those among his people, who had 
 arrived at that state." Heb. xii. 23. Not " ye will come at some 
 future time and place;" but "ye are come to the spints of just 
 men made perfect;" that is, ye are come to the spiritual mi- 
 nistration, ministered unto you by just men, " not handling the 
 
 * Isa. xxxiv. 16. t Gen. ni. 1. Job xxvi. 13. Rev. xx. 1. t A Seal, &c. 
 note, page 311. § Deut. vii. 9. 
 
19 
 
 word of God deceitfully," neither, through ignorance, " as 
 others, corrupting of it;" but men, whose spirits are made per- 
 fect for this ministry. But further to understand him, see his 
 reasoning with the Gentiles on the same subject. 2 Cor. iii, 
 iv, v.; also his Epistle to the Galatians; for many of the Jews 
 were, through ignorance, opposing, and teaching the Gentiles, 
 that the one ministration did not do away the other; he is 
 therefore telling them, that those men, who thus taught 
 them, had not a spiritual understanding in these things. And 
 another ambassador for Christ, charged them unto whom he 
 ministered, saying, " try the spirits," &c.; and he said, " wc 
 are of God; he that knoweth God, heareth us; he that is not 
 of God, heareth not us; hereby know we the spirit of truch and 
 the spirit of error." 1 John iv. 1 — 6. 
 
 There is a material difference in Paul's reasonings with the 
 Gentiles in his epistles to them, and his epistle to the Hebrews, 
 for the ministration of Moses was not to the Gentiles, but to 
 the Hebrews. 
 
 But how were they to *' try the spirits?" For, if what this 
 writer saith be true, viz. by their confessing Jesus the Christ 
 is God himself, come in a body of flesh, called "maternal 
 humanity," then every teaching trinitarian spirit is of God, 
 and every Swedenborgian spirit is of God, if it signifieth any 
 such coming as this. But even " the unclean spirit," which 
 surely was not of God, knew better than this writer; to wit, " I 
 know thee who thou art, the Holy One of God." Mark iii. 11, 
 Luke iv. 34. How then are they to be tried? By the rule 
 which the ambassadors for Christ have laid down; in whose 
 ministry Christ came? 1 John v. 20. According to what he 
 saith, (Gal. iv. 14.) " ye received me as a messenger of God, 
 as Christ Jesus." And again, "my little children, of whom I 
 travail in birth again, until Christ be formed in you;" literally 
 " the same spirit of faith" which is the spirit of Christ, and 
 which, a Gnostick, denying, then how should such a spirit 
 teach Christ, who in their doctrines deny him? " This is Jesus 
 Christ come in the flesh; (1 John iv. 2.) and by the one doc- 
 trine, (2 John 1, 9, 10, 11.) in the same manner he will come 
 again — Even so come Lord Jesus." 
 
 Now the Jews say, that the priest with the urim and thum- 
 mim, is not yet stood up. How so? Did they not eat meat and 
 
20 
 
 drink drink, in the second temple during its standing? Do they 
 not call such eating and drinking in the temple, when oiFered 
 according to the appointment of Moses, the most holy things? 
 Lev. ii, 3, &c. But where is the priest with the Urim and 
 Thummim? The vail upon the heart yet blindeth them; as 
 Paul said, eighteen hundred years ago, when Moses is read, 
 the vail is upon their heart. 2 Cor. iii. 15. Meats for the belly, 
 and the belly for meats, said the apostle, but God shall de- 
 stroy both it and them; (Mat. xxiv. 2. 1 Cor. vi. 13. Heb. 
 xiii. 10. 1 Cor. ix. 13.) which he certainly did, and that 
 in a most awful manner! so that in the day of their judgment, 
 it was manifested, according to the words of Jesus, (Mat. 
 X. 15. xi. 23,24. Luke xvii. 29,30, 31. Rom. ix. 29.) that 
 it had been more tolerable for Sodom and Gomorrah; for 
 ''' that was overthrowed as in a moment, and no hands stayed 
 on her;" (Lam. iv. 6.) but the other, most awfully lingering! 
 so much so, that my heart and flesh have quivered at the 
 account, in merely reading their historian Josephus. 
 
 "The book of Esther," is also excluded from the code 
 of Emanuel Swedenborg's " New Jerusalem Church;" a 
 book shewing the wonderful display of " the faithful God's" 
 protecting hand, (who also worked there by instruments,) 
 saving that people (Nehe. ix. 27.) who were ready to be 
 swallowed up and destroyed, and which would have been 
 the destruction of all, yea, even Messiah himself. Mica. v. 
 2. Est. iv. 13, 14. 
 
 " The book of Job," is also excluded. This book is alto- 
 gether unsuitable for the " heavenly doctrine of his New Je- 
 rusalem Church." For like the Gnosticks of old, who gave 
 much trouble to the apostles, he setteth up phantoms in 
 their imagination, and denieth the resurrection; hence they 
 have no need of being informed what was the faith and 
 hope of Job,* for Plato, and the other heathen philosophers' 
 dogmas are more suitable than " Jesus and the resurrection;" 
 and although he, together with his faith and hope, be excluded 
 from the " heavenly doctrine" of Emanuel Swedenbourg, yet 
 his God has made honourable mention of him; also one of the 
 apostles of the Lamb, gives him as an example to "the twelve 
 tribes scattered abroad." Eze. xiv. 14, 20. James v. IL 
 * Job iii. 13-19. xiv.r— 16. 
 
21 
 
 " The Proverbs of Solomon, the son of David, king of 
 Israel," are likewise excluded. This book, is a book of parables; 
 parables suit not the understanding of a fool, as itdeclareth; to 
 wit, " The legs of the lame are not equal, so a parable in the 
 mouth of fools;" and again, " A thorn goeth up into the hand 
 of a drunkard, so a parable in the mouth of fools."* 
 
 Solomon was a great transgressor. By permitting the intro- 
 duction of idolatry, he prepared the minds of the people to 
 receive afterwards Jeroboam's calves and " hairy ones;"t 
 and laid the foundation of that great rent in Israel. " The 
 mount of corruption," was a testimony of his iniquity, 2 Kings 
 xxiii. 13, what a blot is here! 
 
 One of his " Hundred and forty-four Passages, &c. &c." in 
 proof that Jesus Christ is the supreme and only God of heaven 
 and earth," is his following words, to wit, " A greater than 
 Solomon is here;" page 64, on Mat. xii. 11. What impositions 
 do these men pass off upon the minds of the ignorant! Another 
 of the " hundred and forty-four" is, " a greater than Jonah is 
 here." Jonah, who for his disobedience would have perished, 
 but for the miraculous interposition of Jehovah, who appoint- 
 ed the belly of a fish for the salvation of Jonah. 
 
 But Jesus did not rest the judgment that followed the Jews, 
 upon either the person of Solomon, or Jonah;:j: nor upon his 
 own person, abstractly considered from his ministry; " Solo- 
 mon told her all her questions, there was not any thing hid from 
 the king which he told her not; and when the queen of Sheba 
 had seen all Solomon's wisdom, &c. &c. &c. she said to the 
 king. It was a true report that I heard in mine own land of 
 thy acts, and of thy wisdom;" 1 Kings x. 3, 4, 6, see verse 9; 
 
 * This observation is verified by the construction which this writer has 
 put upon one of our Lord's parables, Luke xvi. In a note page 210, on verse 
 22d, he saith, "it is plain that by Abraham, is not meant Abraham, but the 
 Lord." But if he had understood the parable, he would have seen, that by 
 Abraham, is meant Abraham. He also in the same note applieth the name 
 Cyrus to his Lord. What darkness, what blindness, is here! See Isa. xlv. 
 verses 4, 5. 
 
 f 2 Chron. xi. 15. " Ed. Stillingfleet, D. D. chaplain in ordinary to his 
 majesty, 1676," in his " answer to a book" (written ag-ainst a former "dis- 
 course" of his,) "entitled, 'Catholics no Idolaters,'" pafje 776, says, "Jero- 
 boam appointed priests Wiiyiih Pilosis to the hairy ones, wliich I wonder 
 how it came to be translated devils, both here and Levit. xvii. 7, since in 
 above fifty places of scripture it sig^nifieth g-oats," JiC. t Mat. xii. 41, 42. 
 
22 
 
 for in this part of her words is contained the judgment in the 
 which she rose up against that generation, and condemned it. 
 Neither spoke he of the man Jonah, but of the ministry 
 of Jonah, who was a prophet; (Jonah iii. 1, 2,) at whose voice, 
 for it was the voice of Jehovah, the men of Nineveh repent- 
 ed: but the mercy of God, at their repentance, displeased Jo- 
 nah exceedingly, and he was very angry: " I do well to be an- 
 gry, unto death!" O, pride, pride, pride! But, " I am meek 
 and lowly in heart." It was from these things that he drew his 
 conclusions; and not that most absurd of all the inventions of 
 " men of corrupt minds," viz. that " he is Jehovah." There is 
 not the least shadow of a sentence of the kind, that did ever 
 proceed from his " holy, harmless, undefiled" heart and mouth. 
 Therefore, let his own words be his witness, (for he is not a 
 liar like his enemies of old, and these men,*) to wit, " I, a 
 man that hath told you the truth which I have heard of 
 God;"f also the witnesses for him; viz. " Jesus of Naza- 
 reth, a man approved of God:" again, " Through this man 
 is preached unto you the forgiveness of sins:" again, " For if 
 through the offence of one, many be dead, much more the 
 grace of God, and the gift by grace, by one man, Jesus Christ, 
 hath abounded unto many," Rom. v. 15: again, " One God; 
 and one Mediator between God and men, the man Christ Je- 
 sus," 1 Tim. ii. 5: and again, " This man was counted worthy 
 of more glory than Moses." Here, I ask. Can any man of un- 
 derstanding, for a moment suppose, that Paul is informing the 
 Hebrews, unto whom he wrote this epistle, that the Creator of 
 Moses was counted worthy of more glory than Moses? Also, 
 " who is there above Jehovah, that he should account him wor- 
 thv of more glory than Moses?" Rom. xi. 34, 35, 36 — For is 
 it not evident, that he speaketh of one, meaning God, who hath 
 counted " the man Christ Jesus worthy of more glory than 
 Moses?" Heb. iii. 1,2, 3. Therefore both the Jews and the 
 Gentiles are liars, who say, " thou being a man, makest thyself 
 God." Are the words of his enemies constantly to be reiterated 
 as a witness against the testimony of Jehovah,:!: our Lord Je- 
 sus Christ, and the ambassadors for him? Are the words of the 
 
 * John viii. 44, 47, 55. f John viii. 40. 'i Isa. xxxii. 2. xiii. 12. liii. 3. Iv. 4- 
 
blaspheming Jews of that day, to be admitted as a proof for this 
 writer's blasphemy?* 
 
 " A greater than Solomon is here;" a man wiser than Solo- 
 mon; (Isa. 1. 5 to 11 — Psalms cxix. from " Mem," to *' Nun") 
 and surely, more righteous, f He also draws his conclusion from 
 Solomon's riches; he is the minister of the " durable riches."f 
 He drew his comparison from Solomon's temple; he is the 
 temple of Jehovah; Col. i. 18, 19, — Rev. xxi. 22. All who 
 hear Jesus the Christ, hear " the God and Father of our Lord 
 Jesus Christ," Deut. xviii. 18, 19 — Luke x. 16 — Col. iii. 16. 
 
 This writer has not proved any thing for his scheme, from 
 Mat. xii. 41, 42;5 but only exposed his extreme darkness in 
 saying, that " Jonah was equal to any of his predecessors 
 not excepting Moses," a most absurd conclusion; and his 
 comparison is like all the rest of his dark book. Was he so 
 blind as not to see the parallel drawn between Moses, and 
 the prophet like unto Moses? " And it shall come to pass, 
 whosoever will not hearken unto my words, which he shall 
 speak in my name,^* I will require of him;" even from the calf 
 which they made, to their last dreadful sin, viz. striving to 
 keep the messengers from visiting the Gentiles; thus, in every 
 way, they filled up the measure of their iniquity; Exod. xxxii. 
 34. Deut. xxxii. 34. 1 Thes. ii. 14, 15, 16. All came to pass, 
 and that in a most awful manner, before that generation had 
 passed away, according to the words of Jesus, which Jehovah 
 had put into his mouth; Mat. xxiv. 34. Heaven and earth shall 
 pass away,f f but my wordsf shall not pass away. Therefore, to 
 compare Jonah to Moses, who was the head of the dispensation 
 of the Hebrews, to wit, he was king in Jeshurun, Deut. 
 xxxiii. 4, 5; exposes his extreme ignorance of " the scrip- 
 tures of the prophets;" they were baptised unto Moses, 1 Cor. 
 X. 2: also the apostle James observed, (Acts xv. 21,) " Mo- 
 ses of old time, hath in every city them that preach him; 
 
 * Page 219, on John x. 33. f 1 Cor. i. 30. ^ Luke xvi. 11. Prov. viii. 18. 
 Luke ii. 40, 52. Mat. xi. 19. § Page 64. •* John v. 43. John xiv. 24. xv. 3. 
 Chap. iii. 34. xvii. 8, 14, 20. Isa. Ii. 16. 
 
 ft Not the mummery taught by the Gentile priestcraft, but the heaven and 
 
 earth of -vchich the scriptures speak. But the Jews, through their " learning 
 
 the way of the heathen," had become deaf to " the voices of their prophets," 
 
 and from the same cause are so to this day. Hense they knew him not when 
 
 For note (t) see next page. 
 
24 
 
 being read in the synagogues every sabbath day;" Jesus also 
 said unto his disciples, " The scribes and the pharisees sit in 
 Moses' seat; all therefore, whatsoever they bid you observe, 
 observe and do;" for that dispensation was appointed to stand 
 fast, until the other should be so firmly fixed, that nothing 
 could shake it; " then shall the end come," (Mat. xxiv. 14, 21, 
 22. Luke xxii. 37. 1 Cor. vii. 29 — 40, see Isa. iv.) The glad 
 tidings came up upon, and melted " the shadows," and morta- 
 lity was gradually swallowed up of life; 2 Cor. v. 2 Tim. i. 10. 
 Then did that heaven pass off with " a great noise;" it was roll- 
 ed together as a scroll, for which there was no farther use, Isa. 
 xxxiv. 4. Rev. vi. 14; as to the earth, the messengers of God, 
 for destruction, for iniquity, viz. the Romans, destroyed those 
 murderers, and burnt up their city; Mat. xxii. 7. Thus when 
 
 he came: and when het^ast out demons, the light shined in tlieir darkness, 
 an(,l the ignorance that was In them compreliended it not; (John i. 5.) simi- 
 lar to that of his exampler; viz. Moses, who, as a deliverer, was in the like 
 situation. Exo. ii. 11—15. Acts vii. 22—29. 
 
 The "Doctrines of Demons," is a dark system, which they learned of the 
 heathen; and it was so deeply rooted in the hearts of both teachers and peo- 
 ple, that to have reasoned with them upon not only the impropriety thereof, 
 but also, the blasphemy produced by the *.* doctrines of demons," they would 
 not merely have plead ocular and sensible demonstration, such as those fa- 
 bles recorded by Josephus, who firmly believed these doctrines, but the very 
 life of the man who would have dared to oppose them, in a regular and open 
 manner, reasoning thereon ** by the scriptures of the prophets," was not sure 
 for a moment. This opportunity they vvei-c watching for; and would not have 
 failed to make use of it, and thereby accuse him to the Roman government, 
 of which these doctrines were the very base; and Czesar himself was the 
 " sovereign pontiff," at the altars of the demons. 
 
 Of these demons (i. e. in our versiBn devils,) the doctrines thereof taught 
 that there were two sorts, the one good, the other evil. But the evil ones 
 were always appointed (it would appear by the account thereof) to have their 
 lodgements in the poorer sort of the people. Hence we find, that none of the 
 rich appear to have been oppressed by the latter; but the poor, who were 
 taught to believe this, were sorely oppressed, and sometimes full of them. 
 The trade of "exorcists" was carried on by "vagabond Jews" in that day; 
 and was as common, both with the Jews and Gentiles, as that of physicians 
 in this day. 
 
 Their history of those demons, is a wox*k of their own invention, and no way 
 connected with the works of God, who, when he had made all things, pro- 
 nounced them " very good." Gen. i. 31. Then, when was it that the heathen 
 *STartarus'* was created, and demons the inhabitants thereof? 
 
 (t) Isa. lix. 21. Heb. i. 1. 2. " My words;" see the same language, 1 Kings 
 xvii. 1. 
 
25 
 
 we view the character which Moses sustained all through " the 
 Book," (Mala. iv. 4.) is not the " gross darkness" of this wri- 
 ter most obvious? 
 
 But Solomon was a preacher of repentance. What is it that 
 could have been Emanuel Swedenborg's reason for objecting 
 also to " the words of the preacher?" For the following reason, 
 to wit: The preacher speaketh as Job doth; that " man is mor- 
 tal," having no pre-eminence above a beast; yea, that he is but 
 a beast. " I said in mine heart, concerning the estate of the 
 sons of men, that God might manifest them, and that thej' 
 might see that they themselves are beasts; for that which be- 
 falleth the sons of men, befalleth beasts, even one thing befal- 
 leth them; as the one dieth, so dieth the other; yea, they have 
 all one breath; so that a man hath no pre-eminence above a 
 beast, for all is vanity: all go unto one place, all are of the dust, 
 and all turn to dust again." Eccles. iii. 18, 19, 20. Verse 18, 
 should be read as in the margin, to wit: that they might clear 
 God, and see, &c. See chap. v. 6. Rom. iii. 4. P':.. li. 4. This 
 meaneth to clear the character of God from that which inter- 
 preters have imputed to it. As he saith, (Isa. xliii. 27.) thy 
 first father hath sinned, and thy " interpreters" have trans- 
 gressed against me. " Thy first father," to wit: (Ezek. xxiii. 
 3, 43.) Thus saith the Lord God unto Jerusalem, thy birth and 
 thy nativity of the land of Canaan, thy father an Amorite, and 
 thy mother an Hittite, &c. i. e, from the tents of Ham, the 
 doctrine, that the dead are conscious of any thing, was first 
 propagated after the flood. Canaan, together with the prophe- 
 tic name, also received the prophetic curse; which curse is 
 meant, Isa. xliii. 28. In ch. xliv, the promise is contained of a 
 deliverance from this curse, by pouring water upon him that is 
 thirsty, &c. Which surely can mean nothing else but the pure 
 unadulterated "dcctnne of God, our Saviour," flowing through 
 his Messiah, which cieareth God, " by the resurrection of Je- 
 sus Christ from the dead," from that vile heathen system, the 
 root of their idolatry, now called " the immortality of the 
 soul;" which doctrine is the foundation of Plato's demons. 
 
 This heterogeneous mass of " mystery, Babylon the Great," 
 the Jews learned of the heathen; and not content to confine 
 themselves to the mysteries of heathenism, as their fathers of 
 old had done, the more modern, after the ages of the prophets, 
 
 D 
 
26 
 
 (Isa. xlii. 14.) have taken the Scriptures, which testify against 
 it, to prove it thereby. A witness, from one end to the other, 
 that the fathers sleep, and that the dead know not any thing, 
 (Eccles. ix. 3 — 6-); and even his name, Jehovah, once as com- 
 mon to the heathen (Num. xxiii. 3 — 26. Jer. xl. 2, 3, &c.) as 
 to the Jew, was made a mystery of by the one, and entirely 
 forgotten by the other: and this took place through the " vil- 
 lany" of the teachers of the Jews. The heathen called him 
 " the unknown God;" supposing him far away from the habi- 
 tations of men, having appointed innumerable gods, or de- 
 raonsj* some good, to guard the good; others evil, to torment 
 
 * Socrates, a heathen philosopher, when he came upon his defence, 
 said, '* What is it that has prevented me from appearing in your assemblies? 
 It .'S that demon, that voice divine, v^^hich you have so often heard me men- 
 tion," &c. This was one of the greatest philosophers of the Platonic system. 
 When he was, by the force of the poison, about to die, he said to his friend 
 Crito, " We owe a cock to jEsculapius, discharge that vow for me, and pray 
 do not forget it." This was one of iheir devotional vows, if we may judge 
 by the last words of a dying man; and also, that, by the discharging of it, 
 the offerer drew the attention of the god, or demon, to the immortal soul of 
 tlie deceased, who took it imniediately under his protection, ^sculapius 
 was a famous physician of Greece, who, it may have been, in recommend- 
 ing a way to be healthful, had advised his fellovi' citizens to go to bed with 
 and vise at the general voice of the cock, as their general crowing was a sure 
 indication of the morning's approach. Hence this bird must have been con- 
 secrated to him as a sacrifice. 
 
 By Socrates reqriesting his friend to fulfil their vow, previously made by 
 the sect, tliat tiie survivors would do it at the death of each other, it doth 
 appear, that it was an offering made for the dead, to the dead, viz. this apo- 
 theotised physician, now become a demon of the first order or degree, with 
 fall physical powers to extract carefully what they called "the immortal 
 soul," (L e. a metaphysical heathen non-entity,) cautiously keeping it from 
 being injured by what they called "the gross body." At that time the refin- 
 ed heathen philosophers had fabricated in their imaginations two superior 
 gods, the one of whom these immortal souls were emanations. Those of the 
 Jews who were of this philosophy, may have helped them in this fable, (yea, 
 many of them had become " vile" enough to assist inventing,) the other, 
 creating those gross bodies, and imprisoning these emanations therein, who, 
 for their sins, (emanations, t. e. particles of God, commit sins!) were given 
 into the power of the other to chastise, by "shutting of them up in gross 
 bodies," as *' probationers." The "Jewish fable" philosophers having taken 
 their ground work from the heathen fable philosophers, the only difference 
 is, that they omitted the names of the heathen idols, and fabricated the 
 *• endless genealogies" of what they call angels. 
 
 For the thinking heathen, there is some excuse, (Acts xvii. 30.) who groan- 
 id for the manifestation of light, under the awful terrors of death! Keb. ii. 
 
27 
 
 the evil; and that these were immortal souls, that had been 
 released from their corporeal bodies, &c. At the same time, 
 the " vile" teachers of the Jews had arrived at such a pitch of 
 ** wickednesses," that they had gotten his name into a myste- 
 ry, supposing the heathen were not capable, or else unworthy, 
 of pronouncing it: and had actually gone so far in this abomi- 
 nation of heathenism, that even to this day, from the traditions 
 of their fathers, they charge Jesus with having stolen it out of 
 the temple (where it was kept sacred by the high priest,) and 
 by which he worked his miracles, using it, of course, as the 
 heathens did some of the names of their gods (in whose doings 
 they were well versed,) to wit, as a talisman! 
 
 Furthermore of " the words of the preacher." " The living 
 know that they shall die, but the dead know not any thing," 
 &c. Hence there can be no agreement with this certain truth, 
 and this writer's fabulous " world of spirits." But knowing 
 the old objection taken from verse 21, let us read it as it is in 
 the original text, and noted in the margin; as it doth appear 
 that the translators, not knowing what to do with the signifi- 
 cation, honestly confessed it, guarding the English reader 
 from mistake: to wit, " Heb. Who knoweth the spirit of the 
 sons of men that is ascending?" This question cannot be un- 
 derstood by a fool; but an ambassador for Christ, viz. Paul, 
 teacheth how to understand it; to wit: (iCor. ii. 11.) For 
 what man knoweth the things of a man, save the spirit of man 
 which is in him? 
 
 15. Hag. Ii. 7. But for the Jews to do what they have done with " the Ora- 
 cles of God!" Yet the Scriptures not being capable of being bent to the vast 
 bulk of their abominations, hence they turned " cabaiists," and fj-amed an 
 " oral law," in written lies from father to son. Each as they progressed in 
 the " villany," heaped upon the heap, thus continually causing the name of the 
 God of their fathers to be blasphemed among the heathen, (Rom. ii. 24.) until 
 the mountains were completed; then upon their children, the guards set round 
 those mountains of lies, to murder all those who in the truth should rise up 
 against them; he heaped mischiefs upon them, for all their dvoings; and to 
 this day, has left them to the deceivings of their own delusions, to stumble 
 in the gross darkness of their own works. Ezek. xiii. Deut. xxxii. Isa. Ixvi. 
 1 — 24. Dan. xii. This prophecy, which " the man Gabriel" delivered to Da- 
 niel the prophet, speaketh not of the resurrection to a future state, but is li- 
 terally confined to the state of the Jews, to wit: "thy people," viz. "the 
 election," and the excision; to a state of which all the prophets had warned 
 the latter of. " The election," established the Gospel. See verse 3. 
 
28 
 
 Solomon is not speaking of an unenlightened spirit; but of a 
 contemplative spirit, searching into the things of God, which 
 were not revealed until after the resurrection of Jesus Christ 
 from the dead. Luke x. 24. 1 Cor. ii. 9, 10. But did God give 
 unto men " a spirit of bondage?" or, " the unclean spirit?" 
 (Zee. xiii. 2.) " A spirit of error," " the spirit of Anti-christ," 
 or '* a foul spirit?" Rev. xviii. 2. Or, according to your doc- 
 trines, is it " a wounded spirit," that returneth to God? Here, 
 perhaps, one wise in his own conceit, might say. It is the " new 
 spirit," which he giveth, that returneth unto the giver. But as 
 this objection might merely be made to suggest the idea of the 
 spirit of man being a person distinct from himself, (which is 
 full as consistent as that " the spirit of God" is a distinct per- 
 son from himself,) I shall answer such an objection, by ask- 
 ing, what then has become of the other person, viz. the old 
 spirit? For it is evident, that this is removed, z. e. done away, 
 when the other taketh its place. It is therefore also evident, 
 that " the words of the preacher," (chap. xii. 7.) meaneth the 
 spirit of God. This accordeth with the words of Nehemiah, 
 (chap. ix. 20.) thou gavest also thy good spirit to instruct 
 them, &c. 
 
 As to *' the spirit of a man," it is as distinct from his soul 
 as his soul is from his body. But there cannot be " a living 
 man," (Lam. iii. 39.) without unity of the three parts which 
 make a man, viz. " spirit, and soul, and body." 1 Thes. v. 23. 
 The soul is the life; and it is evident by the Scriptures, that 
 the soul dieth, otherwise the patriarchs have not spoken truth. 
 Abraham said, say, I pray thee, thou art my sister, &c. and 
 my soul shall live because of thee. Gen. xii. 12, 13;^ David 
 said unto Saul, thou huntest my soul to take it. 1 Sam. xxiv. 
 11. Job saiih, man dieth and wasteth away; yea, man giveth 
 up the ghost [breath], and where is he? In another place he 
 telleth us, to wit: that he is " where the wicked cease trou- 
 bling, and there the weary be at rest; the prisoners rest toge- 
 ther, they hear not the voice of the oppressor; the small and 
 great are there, and the servant is free from his master;" and 
 that this place is " the grave." This is the general testimony 
 of every believer and saint, all through " the Book." Bath- 
 sheba said unto David, when my lord the king shall sleep with 
 his fathers, 1 Kings i. 21. Search the Scriptures, and see whe- 
 
29 
 
 ther you are teaching the word of God; or whether you are 
 not deceived, and deceiving others. ^ Tim. iii. 13. 
 
 " The spirit of a man," is simply the faculty, thinking. But 
 when a man dieth, saith David, " in that very day his thoughts 
 perish." Ps. cxlvi. 4. And he saith, verse 2, while I live I will 
 praise Jehovah, I will sing praises unto my God while I have 
 any being. See also the writing of Hezekiah, king of Judah, 
 how he rejoiced that there was an addition made to his days, 
 that he might yet praise his God in the land of the living. Isa. 
 xxxviii. 9 — 30. To the same import are the words of David, 
 who had forfeited his life to the demands of the law, " in the 
 matter of Uriah the Hittite." Ps. xxx. 3, 9. See Ps. cxv. 17. 
 
 By a parity, the apostle draws his inference of the spirit of 
 God, in his comparison of the spirit of a man (1 Cor. ii. 11.) 
 from Ps. xcii. 5, 6. O, Jehovah, how great are thy works! thy 
 thoughts are very deep. A brutish man knoweth not, neither 
 doth a fool understand this. This is the beast, whose spirit 
 goeth downward to the earth, seeking knowledge from the 
 dead, who know not any thing. Eccles. iii. 21. Prov. xxi. 16. 
 
 By " the words of the preacher," it appeareth, that the ido- 
 latrous priests of his women, had been tampering with him; 
 that he had left the faith and hope of his fathers, and had been 
 drawn away by them for a time, to suppose that the dead 
 were capable of hearing, (Neh. xiii. 26.) because it was, and 
 is, the common idea of all who hold " the doctrine of Balaam," 
 that the dead hear. As saith the Psalmist, (Pa. cvi. 28.) they 
 ate the sacrifices of the dead. Surely with an idea that the dead 
 heard, and received their offerings. Hence, from age to age, 
 we find the dead have been invoked; sometimes in a more, 
 sometimes in a less, gross manner: but the whole formula, to 
 this day, is the same, though it be dressed up in order to make 
 it more seemly than as it is contained in that most gross abo- 
 mination, called " a catholic manual;" it is still Janus with his 
 other face turned towards his beholders. 
 
 The last portion of the first witness, excluded by E. S. is 
 ^' The Song of Solomon." " Delight is not seemly for a fool." 
 Prov. xix. 10. But, however, he is not the only one that would 
 have this song excluded: Why? '■' Because it is unseemly." — . 
 Very sagacious! But why not make the same objection to the 
 prophet Ezekiel, who in his description of Jerusalem of old, 
 
30 
 
 uses the metaphor of a lewd, whorish adulteress, in the most 
 strong, forcible colouring, more so than any other prophet in 
 the book? And if Jerusalem is thus described, why not in pro- 
 phetic metaphor describe a chaste bride, in whose light I am 
 now rejoicing? Ps. xlv.^ Song viii. 13. Rev. xxii. IT. Song viii. 
 14. Rev. xxii. 20. It is indeed unseemly in your mouth, who 
 call yourselves this " bride," taking your authority from Rev. 
 xxi. 9. But read the chapter to the end, and the following 
 chapter. This is like the priests calling themselves " We the 
 ambassadors for Christ," taking their usurped credentials from 
 the words of the apostle, 2 Cor. v. 20. They may just as well 
 also say, " We the twelve apostles of the Lamb," from Rev. 
 xxi. 14. Neither does it belong to you, but to the bride who 
 established " the doctrine of God" in the days of the apostles; 
 viz. The elect Jews, and the elect Gentiles,f " as it were a 
 company of two armies," overthrowing the ancient altars and 
 idols of the heathen, exposing the fraud of their priests, and 
 silencing their oracles. Song vi. 13. The name Solomon, and 
 Shulamite, signify the same things: viz. " peaceable, perfect, 
 that recompenses," and by those two armies, Jehovah recom- 
 pensed vengeance upon his enemies. The Jews drew off at the 
 sign given,:]: and left Jerusalem without one righteous charac- 
 ter in it. Then, according to the prophecy ,§ there was none 
 shut up, or left therein. The religious Gentiles, groaning for a 
 manifestation of light, oppressed with heavy burdens, on see- 
 ing that they were this light, clave unto it;** and became one 
 " glorious body;" and no doubt many of the Gentile priests 
 rejoiced to see them,ff came out from their brother craftsmen, 
 and exposed their mysteries;:|::|: so that in effect, although the 
 elect remnant of the Jews put not their hands to any carnal 
 weapon, yet, by drawing off from Jerusalem, in the same sense 
 that Lot quitted Sodom, (Gen. xix. 22.) were also the osten- 
 
 * Some of the writers among the Jews, and some others say, " This is an 
 Epithalamium composed for the wedding of Solomon and Pharoah's daugh- 
 ter." Who composed it? David — David, compose a song for Solomon's "out- 
 landish" bride! Why he did not even dare keep her in the city of David. 
 2 Chron. viii. 11. f Acts xv. 14. t Isa. Ixiii. 4. Luke xxi. 28, 32. 
 § Deut. xxxii. 35, 36. Gen. xix. 22. Luke xvii. 29. Ps. xlv. 10. Luke xvii. 33* 
 ** Isa. Ix. fl Isa. XXXV. Zac. viii. 23. 
 i^ Similar to what took place in the days of Henry VIIL 
 
31 
 
 sive means of the destruction of Jerusalem. This is the 
 meaning of Rev. xiv. 14 to 20. See Mat. xxiv. 3, 30, 34, &c. 
 
 Another objection to this " Song" is, *' Xhe apostles never 
 quoted from it." No? From whence did Paul tell the Gentiles 
 that he had espoused them to one husband, that he might pre- 
 sent a chaste virgin to Christ? 2 Cor. xi. 2. Neither could he 
 possibly have drawn his picture of love, in that forcible man- 
 ner, except he had taken it from this very " Song of Songs, 
 which is Solomon's." See 1 Cor. xiii. Song viii. 7. Moreover^ 
 " The garden," spoken of Gen. ii. 8, is the same garden spo- 
 ken of in this Song, and both are " an allegory." It is " a Song 
 of Songs." All songs, from the beginning, are centered in it. 
 " A love song of Solomon's, for one of his [outlandish] wo- 
 men!" Could he have applied the following language to any 
 such purpose? to wit. Thou art beautiful,* O my love, as Tir- 
 zahjf comely as Jerusalem;:|: terrible^ as (an army) with ban- 
 ners.** Chap. vi. 4. 
 
 Next Cometh the great massacre of E. S. and this disciple of 
 his, to wit: " And though we could have swelled our volumeff 
 with extracts and quotations to the same effect, as the above, 
 from acts and epistles of the aposdes, yet we have chosen to 
 have recourse, for our authority, only to those testimonies 
 which we conceive to be absolutely divine, and to carry with 
 them a power and efficacy unknown to any human writing, 
 however valuable and useful it may be in many other respects. 
 Here and there:]::!: indeed we may give a quotation from, or 
 reference to some of the books here excepted from the divine 
 code; but then it will be only by way of confirmation of the 
 doctrines there advanced, for the sake of those, who know not 
 as yet the distinction between those books which proceed from 
 the Lord, and those which proceed only from men, even from 
 a good and pious man." See his preface, Ibid. Note, p. viii. 
 
 * Isa. lii. 1. Rom. x. 15. 
 
 t Tirzah. See the Hebrew sense of this word. There is ne proof that Solo- 
 xnoii was the composer of this song. 
 
 t " Comely as Jerusalem." Take the root of this name; therefore, at the 
 time when it received this name, it was the crown of righteousness surely, 
 (Eze. xvi. 12.) i. e. the law of righteousness, as in the days of Melchizedek. 
 
 § Jer. xix. 11, 12. *» Ps. xx. 5, 7, 8. ff « Our volume." See Jude 16. 
 
 i^ The same here and there method that he has taken with Isa. xlix. >. 
 
32 
 
 Paul, called an apostle of Jesus Christ, by the will of God, 
 predestinated to this call, according to the purpose of Him who 
 worketh all things, after the counsel of his own will, saith, Do 
 you not know that the saints are to judge the world? i.e. the 
 Shulamite;* the saints of the old, and of the new Testament; 
 " who, as it were, are a company of two armies." But upon 
 what principle are they to judge the world? Upon the same 
 principle that Moses of old, had them that preached him, being 
 read in the synagogues every Sabbath day. Acts xv. 21. They 
 judge by their life and conversation, originating in " the doc- 
 trine of Jehovah," revealed to them through Jesus the Christ, 
 a record, abiding to judge and to be judged by. It is that 
 " New Covenant" which is so firmly established, that it can- 
 not be shaken.f 
 
 Again, "Do you not know that we shall judge messen- 
 gers?":): Upon what principle? By " the doctrine" which they 
 have established. § Then are not such messengers as this au- 
 thor to be judged by their doctrine? Hold! Who is to be the 
 judge? *' He that hath an ear to hear," as saith Elihu, (Job 
 xxxiv. 3.) " The ear trieth words, as the mouth tasteth meat." 
 Are the twelve apostles judges?** Who vested them with this 
 authority? He who clothed their master with it, (Mica. v. 4. 
 Luke i. 32.) and gave him authority to clothe them with au- 
 thority.fl Therefore, by " the Word of God," which when it 
 cntereth, is quick and powerful, and sharper than any two 
 edged sword, piercing, even to the dividing asunder of soul 
 and spirit, joints and marrow, and a discerner of the thoughts 
 and intents of the heart; even " The doctrine of Jehovah, which 
 
 • Rev. xxi. 9, to the end. It signifieth the new covenant, witnessed by the 
 law and by the prophets, and therefrom established, before anything vfus 
 hurt. Rev. vii. 3. 
 
 *' The bride, the Lamb's wife," is the new covenant; in the which " his 
 seed," (Isa. lix. 21.) is formed, speaking the truth in love, that they may 
 grow up into him in all things, which is the head, the Christ, (i. e. the 
 
 anointed head,) &c. Eph. iv. Many a sect have called themselves tliis 
 
 «' bride." Bride! " Harlots." Rev. xvii. 5. 
 
 flsa.liv. 10. Heb. xii. 27, 28. 
 
 t John vii. 16, 17. Acts ii. 42. xili. 12. Rom. xvi. 1/. 1 Tim. i. 3. iv. 6. 
 2 John 9. Are we then to g^ve up this joint witness, and come unto sucli 
 men as this writer for their doctrines? 
 
 § Isa. xxxii. 1. Mat. xix. 28. xxviii. 20. 2 John 2. ** John xvii. 18, 22, 23. 
 
 ft Ps. xix. 7—" Law;" in the margin, "doctrine." 
 
33 
 
 is perfect, converting the soul;"* all messengers must be judg- 
 ed, whether he is of the Jew, or whether he is of the Gentile. 
 But be it remembered, God is judge himself. Selah.f 
 
 * Ps. xix. 7., " Law," — ^in the margin, " Doctrine." 
 
 t Ps. I. 6, Here perhaps by the opposing spirit, the words of Jesus will be resort- 
 ed to, to wit, " the Father judgeth no man, but hath committed all judgment to the 
 Son." But at the same time, he giveth a reason for it, viz, " that all should honour 
 the Son, even as they honour the Father which sent him." John v. 22, 23. 
 
 To have judged them, exclusive of a mediator, they must have been destroyed — 
 See Heb. x, 30, 31. Hence at the first, the law was in the hand of a mediator, who 
 once before had made intercession for them — See Exod. xxxii. 9 — 15. Deut. ix. 
 7 — 20. In the hand of Moses was the law, and by that law Moses was the judge: 
 nevertheless, God is judge himself. Selah. And the people Avere to honour Moses, 
 even as they honoured Jehovah — Exod. xiv. 31, He that honoured not Moses, ho- 
 noured not Jehovah, who had sent him — Num. xxi. 5. " There is one lawgiver, 
 saith James, who is able to save and to destroy." And saith Paul, there is One 
 God, and one mediator between God and men, the man Christ Jesus. And although 
 this writer has numbered Moses in his "dirine code," he knows no more of M©ses 
 than he does of Jesus Christ, *' a prophet, like unto Moses." 
 
 The law of our God is like himself, it changeth not; but our life is forfeited to that 
 "fiery law," were it not placed in the heart of a mediator, reconciling men to God, 
 accoi-dingto his righteousness revealed in that law. 
 
 Hence that awful similitude (Hose, xii, 10.) in the vision seen by Daniel, where the 
 son of man is represented as brought near before him, and standing between that 
 torrent of fire, (as Moses had done before,) a figure of wrath, that was issuing and 
 coming out from before him. — Dan. vii. Mat. xxiv. 21, 22. Isa. xlii, 1, 2, 3, 4. 
 
 By that figurative language of vision and prophecy, such messengers as this writer 
 suppose, that it was literally some form or object that he saw, unto which he has 
 given a name, viz. " naked divinity." Naked of the truth is such a spirit as this. Oa 
 the contrary, it signifieth " the law of Jehovah," in which he is seen from the be- 
 ginning, and in which "the pure in heart" now see him. 
 
 His law began with man; hence the term, "ancient of days;" and the figure, an 
 hoary head; as saith the prophet, (Ps. Ixviii. 14,) when the Almighty scattered kings 
 in it, it was as snow in Salmon. 
 
 John saw one in the vision, like unto the son of man, crowned with that ancient 
 law — Rev.i. Songiii, 11, Luke vii, 35, 
 
 Thou lovest righteousness, and hatest wickedness, therefore God, thy God, hath 
 anointed thee with the oil of gladness above thy fellows — Ps. xlv. 7. Heb. i. 9. 
 Song ii. 3. 
 
 " And his garment down to the foot." The figure of ^priest, clothed with truth, 
 which is thy " majesty," O! Jehovah, God of truth— Mic, v. 4. Ps. xxxi. 5. 
 
 " And girt about the paps with a golden girdle." A figure, denoting a priest and 
 mediator: a priest after the similitude of Melchizedek, even " the apostle and high 
 priest of our profession, Christ Jesus," (Heb. iii. 1.) with the urira and thummim 
 (Nehe, iii. 1.) bound about his heart. In him, mercy and truth are met together^ 
 righteousness and peace have kissed — Ps. Ixxxv. 10. 
 
 And his eyes like a flame of fire. A figure, denoting his seeing into the deep 
 things of God— Mica, vii, 15. John iii. 14. viii. 28. xv, 15. 
 
 And his feet like unto fine brass, (Mic, iv. 13.) as if they burned in a furnace. A 
 figure, denoting his zeal and strength in the work of his God. As it is writtea, I de- 
 light to do thy will, O my God; yea, thy law is within my heart. I have preached 
 righteousness in the great congregation; lo, I have not refrained my lips, O, Jehovah, 
 thou knowest 1 have not hid thy righteousness within my heart; I have declared thy 
 
 E 
 
34 
 
 Then let us " take heed to the doctrioe, ' even the truth 
 which was in them, and as John saith, " shall be with them 
 for ever." Neither can there be any light of truth with such 
 
 faithfulness and thy salvation, I have not concealed thy loving kindness from the 
 great congregation — Ps. xl. 8, 9, 10. 
 
 ** And his voice, as the voice of many waters." A figure, denoting the fulness of 
 all prophecy from the beginning. In it, all truth is centered. In it, all vision and pro- 
 phesy is opened and fulfilled. He is the full *•' woid of God;" a name which no man 
 ever knew but himself — Heb. i. 1, 2. Rev. xix. 12, 13. 
 
 And it would be full as consistent, to attempt proving that the seven congregations 
 >vere " seven candlesticks," and the seven messengers of those seven congregations 
 were "seven stars," which he held in his right hand, as to prove that, literally, this 
 is the form of Jesus Christ, who, after his resurrection, showed himself in person to 
 his disciples, and said unto them, "It is I myself;*' and then eat with them — Luke 
 xxiv. 42, 4.3. Acts X. 41. 
 
 The whole vision is to be understood " by the scriptures of the prophets," and by 
 the second witness, which is the fulness or fulfilment of the first witness; the " seal- 
 in^ (and not *' sealing up," see the margin Dan. Lx. 24.) " the vision and prophet," 
 i. e. opening, similar to the will of a testator, (Heb. ix. 15, 16, 17.) and his seal, and 
 the seal of his witnesses seen thereon, making it sure, that none can overthrow it. 
 Thus the prophet promised by Moses, was made sure, by the seal of witnesses, who 
 testify his resurrection from the dead; and then, the vision seen by Daniel was opea- 
 ed; for so it is in the original, to wit, " and for sealing the prophet and vision." 
 
 " And out of his mouth went a sharp two edged sword." *' The doctrine of Jeho- 
 vah," from the mouth of Jesus the Christ, who is " the faithful witness," and those 
 \^ho are with him, called, chosen, and fiiithful, is this sharp two edged sword — Ps. 
 cxiix. 6. Kev. i. 12, 16. 
 
 "And his countenance, as the sun shineth in his strength." We read the similar 
 figure of the Shulamite, Song vi. 10. This trope in the vision, signifieth «* the wisdom 
 that is from above, (which) is first pure, then peaceable, gentle, easy to be intreated, 
 full of mercy and good fruits, without partiality and without hypocrisy." (This is the 
 very description that Paul givcth of her, viz. Wisdom — See 1 Cor. xiii.) "And the 
 fruit of righteousness is sown ia peace of them that make peace — James iii. 17, 18 — 
 
 See Mat. v. 2—10. Eph. ii. 12—22; vi. 10—18 "And his countenance, as the 
 
 sun shineth in his strength.*' It is "the glorious gospel of Christ, who is the image 
 of (his) God;" 2 Cor. 4, 6. 1 Tim. i. 11. As saith the apostle, ** we pi^each not our- 
 selves, but Christ Jesus the Lord, and ourselves your servants for Jesus' sake: for 
 God, who conjmanded the light to shine out of darkness," (which God, the heathen 
 always acknowledged, and this the apostle well knew, being conversant with their 
 poets,) " Jiath shined in our hearts, to the light of the knowledge of the glory of God, 
 in the face of Jesus Christ." 
 
 In this "glorious gospel of the blessed God," which was "committed to Paul's 
 trust," did Jehovah of hosts reign in Mount Zion, and in Jerusalem, and before his 
 ancients gloriously — Isa. xxiv. 23. Every prophet, from Adam downward, came with 
 him: (for "the covenants of promise," were many.^ As saith the messenger, (Zee. 
 iv. 1.) Jehovah my God shall come: all the saints with thee, as one witness, from the 
 beginning, that thou art the promised Messiah — (See Zeca. ix. 9; xiv. 5. Isa. Hi. 13. 
 Jude 14, 15. Acts x. 43, 43. Zac. iii. 8; vi. 12, 13.) Jehovah God, shall blow the 
 trumpet, an<l shall go with whirlwinds of the south — Mat. x. 20. John xvii. 8. Zee. 
 ix. 14, 15, 16. See Acts ii. And is "the glorious gospel that was committed to the 
 trust of tJicse men," now to be overthrown by Emanuel Swedenborg and his apostles? 
 They are like the Jews, they can see " no form nor comeliness" in the man Christ 
 
35 
 
 messengers as this writer, who has undertaken to make void 
 the witness of the resurrection of Jesus Christ from the dead, 
 who is " our hope!" Thus from age to age, evil men and sedu- 
 
 Jesus; the oile looked for a mighty conqueror, &cc., and the other lialh gotten an 
 image with the face of a sun, and brass feet! 
 
 Alpha and Omega, (Rev. i.) being the first and the last letters of the Greek al- 
 phabet, are surely not meant to signify the person of God, who is without begin- 
 ning, without end. Nor are these alphabetical letters meant to denote the person of 
 his anointed, **the faithful witness, the first begotten al"the dead." Alpha signifieth 
 the beginning; *'in the beginning, God created," &c. Omega, the end; " and on the 
 seventh day God ended his work, which he had made." They signify the kingdom 
 of God; having his Messiah as the foundation thereof. "I created it;" (Isa. xli. 20— 
 25.) I, who am " the Almighty" — Rev, i. 1, 8. Secondly, Jesus Christ, by whom he 
 created all things. But, *' I am God, and there is none else; a just God, and a Saviour." 
 And his kingdom is Alpha — Dan. iv. 5, 34; vi. 26. 1 Chron. xiv. 2. Ps. ciii. 19; cxlv, 
 11, 12, 13: and Omega, the end — Dan. vi. 26. 1 Cor. xv. 24. This kingdom had a 
 beginning — Jer. xvii. 12. For surely, without a people there would have been no 
 gospel — Rev. xiv. 6 — Therefore, it had its beginning with the reign of death; at 
 -which time Messiah was laid as the foundation thereof, in the first piomise — Rom, 
 V. 14. The head of the serpent is Death, and he came to desti'oy him who hath 
 the power of death, which power is sin. Tlie power of death is the sting of death. 
 All have been stung be it, for all have sinned, except the one man, Christ Jesus, 
 •who tasted death for eveiy man, and was in all points tempted like as (the first 
 man,) without sin — Heb. iv. 15. I am Alpha; " the beginning of the creation ot 
 God;" and Omega; by me the kingdom will be delivered up to the Father — 1 Cor, 
 XT. 34. The end, i. e. Omega. There is then, when death is destroyed, no place for 
 a prophet, a priest, or a king. For this kingdom was set up to pursue him, of whom 
 it is written, " he is the chief of the ways of God." It is, then, surely finished, when 
 death is no more, and he who hath the power of death is destroyed; for then his 
 ■ways pursueth him no more. Behemoth is death — Job xl. 15. and the head of Le- 
 viathen — Chap. xli. And both of them are kings; the one, the '* king over all the 
 children of pride," (verse 34.) the other, the king of terrors — Job xviii. 14. **But 
 is not Behemoth represented as being able to become the father of an offspring, and 
 that he eateth grass as an ox?" True, (see Isa. xl. 6, 7, 8.) and he is likewise re- 
 presented as having a first-born; and if one, why not many? — Job xviii. 13. Ps. xlLx, 
 11 — 20. " The terrors of death are fallen on me," said one — Ps. Iv. 4, 5. (Mat. xxvii, 
 46.) but he said, "rebuke the beast of the reeds." Ps. Ixviii. 30. Job xl. 21. 
 
 Let it be remembered, that what Daniel and John saw, was a vision. That no vi- 
 sion was ever seen, according to the general ideas of seeing. The prophet was told 
 to write the vision, and make plain upon tables, that he may run that readeth it. 
 That the vision was for an appointed time, but at the end it should speak, and not 
 lie; though it tarry, wait for it, because it will surely come, it will not tarry — Heb. 
 ii. 2, 3. 
 
 The vision which Peter saw, (Acts x.) was surely in itself not true, but only in 
 what it signified. 
 
 Peter, (who well understood the prophetic nature of vision,) wist not that it was 
 true, which was done by the messenger, but thought he saw a vision— --Chap. xii. 9, 
 
 No vision in '* the book" is to be understood literally, but as a testimony of things 
 to come. And even ** the vision," seen in the Mount by Peter, and James, and John, 
 was in the night, when " their eyes were heavy with sleep;" and it is evident, by 
 the testimony of Luke, that they were all night in the mount — Luke ix. 37. But at 
 the time of the voice, Jesus was alone; Moges bad given place, and also Elias, iU^. 
 
36 
 
 cers have waxen worse and worse: deceiving, and being de- 
 ceived, have substituted false gods and false christs in the 
 minds of the people, in the place of the only true God, and 
 Jesus Christ whom he hath sent. 
 
 intercessor against Israel — John iii. 30 — Rom. xi. 2. But now, This is my son, the 
 beloved, in whom I am well pleased, hear ye him. 
 
 And as they came down from the mountain, Jesus ehai'ged them, saying. Tell the 
 vision to no man until the son of man be raised again from the dead — Mat. xvii, 9. 
 
 Luke, though he does not mention the charge, yet his words amount to the same 
 thing — Luke ix. 36. 
 
 Peter spoke as a man, waked by an alarming dream, " not knowing what he said;" 
 at which time they heard the voice. '* He charged them to tell the vision to no 
 man, until the son of man be raised again from the dead;" because the vision was 
 not yet a reality; for the dispensation of Moses was to stand, luitil the ** new cove- 
 nant" was firmly established, " proving all things" of tlie second, by the first, and 
 gradually wasting the shadows made by the body, and thereby doing away the weak 
 and beggarly elements, so that " the ambassadors for Christ might not be unclotli- 
 ed, but clothed upon, as he saith. With our house whioh is from heaven" — (Heb. xii. 
 22.) and that by comparison, they might not be found naked in their testimony; 
 seeing the things that were made, (Heb. xi. 3.) from the which they spoke, yet re- 
 mained as a witness. For had they been destroyed immediately, the other could 
 not have been established; neither could he have reasoned upon "those things," as 
 is evident that he did; and that he is speaking of two parties, viz. " we," and ** you," 
 is also evident — 2 Cor. v. He saith, " now he that hath wrought us for the selfsame 
 thing is God, who hath also given unto us the earnest of the spirit" — (Rom. viii. 19, 
 23. Luke ii. 38. Chap. xxi. 28,32.) But read the Avhole Epistle, as aletter should be 
 read in order to understand it; then compare what he saith with **the scriptures of 
 the prophets," (Rom. xvi. 26.) for if he had deviated from the first witness (and 
 this is what Jesus meant by " all that hath learned of the Father cometh unto me;") 
 his testimony could not have been true; and they would have been found false wit- 
 nesses of God, (1 Cor. XV. 15. Acts xvii. 11.) who saith, *' Behold, I have given him 
 for a witness to the people, (Rev. i. 5.) a leader and commander to the i^eople," 
 &c, — ^Isa.lv. 4, 5. (Rev. xiv. 1, 5.) Here he speaketh as if it were actually come to 
 pass; Behold, I have, &c. such by promise, in prophecy, had been the goings forth 
 of Messiah from of old, from (age, to age or) everlasting — Mic. v. 2. 
 
 Peter also wrote "to the circumcision," concerning the passingaway of thesame 
 things; of which he saith, " our beloved brother Paul also, according to the wisdom 
 given unto him, hath written tmto you (no doubt alluding to his epistle to the He- 
 brews;) as also, in all his epistles, (viz. those to the Gentiles,) speaking in them of 
 these things, in which (i. e. " these things," as before) are some things hard to be 
 understood, which they (viz. the interpreters among the Jews,) that are unlearned 
 and unstable wrest, as also the other scriptures, unto their own destruction — 2 Pet. 
 iii. 15, 16. 
 
 No doubt (from the language of Peter concerning them,) they supposed that as 
 he was ** the son of David according to the flesh," and that being now risen from the 
 dead, he would return in great pomp and splendour; and then, they would be very 
 great men — See 2 Pet ii. "Wo unto their souls," said Peter. And I have no doubt, 
 that when Jerusalem was besieged by the Roman army, many of these very charac 
 ters, through choice, were shut up therein; and as they wrested the scx'iptures to 
 their own destruction, they continued there, (this being the time of the passover, 
 and the multitudes, according to Josephus' account, who was a living witness, shut 
 up therein, almost incredible) supposing it to be the most safe place. *' We are shut 
 
37 
 
 This writer is ignorant even of the portions of the book 
 which they have selected for their " Divine Code." See page 32, 
 on Mat. ix. 20, to 22. They admit *' the two books of Kings;" 
 then, is there no record therein of the dead being raised to life 
 
 up; but if we go away, it will then be as Sodora, there will be none shut up or left, 
 and their power will be gone" — (Deut. xxxii. 36 ) For we know, that " his cove- 
 nant is with Levi;" and we are commanded to '* remember the law of Moses his 
 servant," even at thisveiy awful period; (Mala. iv. 4.) why then should we fly? Are 
 we not now at the very height of our duty? Jesus, our king, was circumcised liim- 
 self, and it must continue to the end of time. He will come presently; for has he not 
 said, **If the son therefore shall make you free, ye shall be free indeed?" — (See 2 
 Pet. ii. 18, 19.) And what can this possibly mean, but that he will deliver us from the 
 power and dominion of the Romans? He will come and deliver Jerusalem, and restore 
 the kingdom of David to all its glory, as in the days of " Solomon the magnificent." 
 
 Such were the teachers, of vhom Paul said, *' we are not as many which corrupt 
 the word" — 2Cor. ii. 17. These were they who had beMitched the *' foolish Gala- 
 tians;" for these expressions both in Peter's and Paul's epistles, are surely made of 
 those teachers at that time, who were all Jews, for " unto them were committed the 
 oracles of God" — Rom. iii. 1, 2. They had bewitched the minds of the Galatians; 
 i. e. poisoned their minds: for *' a witch/' is, literally, '* one who keeps poison in 
 his house to poison his neighbour." And as they persisted in teaching the Gentiles 
 the things of the old dispensation, they surely must have disputed the propriety of 
 the destruction of the temple, and of course, looked for a personal reign of Christ, 
 and a restoration of the twelve tribes, scattered abroad " For as be is the son of 
 David, according to the flesh; and now risen from the dead, and * determined tlie 
 Son of God with power;' (even according to Paul's gospel, although he contradicts 
 himself in other things) therefore, being our king, he will come and set us free." 
 For at that time, there were many gospels, even as it is at this day, (and this is the 
 reason that the apostle speaks so emphatically, \\z. "according to my gospel.") As 
 it is written, *' there are three-score queens, and four-score concubines, and virgins 
 without number;" but "my dove, my undefiled (Rev. xxi. 27.) is one," (John iii. 
 29. xvii. 22, 23, 25.) and is not without num.ber — Rev. xiv. 1,4, 5. "The queeiis 
 and the concubines praised her;" for they mimicked her charactei'; but " ihf. 
 daughters blessed her" — Song vi. Ps. xlv. She, the one of her mother, (Wisdom:) 
 she, the choice of her that bare her. "Wisdom hath builded her house — she hatU 
 hewn out her seven pillars." This is the city which the ancient saints sought foi ; 
 this is the "city which hath foundations," (Rev. xxi. 14.) " whose builder and ma- 
 ker is God;" and this city is " the new covenant," even " the glorious gospel of the 
 ever blessed God." 
 
 Those men, at that day, promised the people deliverance. " And while they pro- 
 mised them liberty, they theirselves were the servants of corruption: for of whom 
 a man is overcome, of the same is he brought in bondage." 
 
 Well might the prophet say of them. Wo unto you that desire the day of Jeho- 
 vah! To what end is it for you? The day of Jehovah [to such, is] <larkness, and 
 not light: (Isa liii. 1 Cor. i. 22 — 23.) as if a man did flee from a lion, and a bear met 
 him; or went into a house, and leaned his hand on the wall, and a serpent bit him. 
 [Say] not, " the day of Jehovah;" [to you, it is] darkness, and not light; even very 
 
 dark, and no brightness in it I hate, I despise your feast d.iys; and I will nor 
 
 smell in your solemn assemblies though ye off'er me burnt offerings, and your meal, 
 offerings I will not accept, neither will I regard the peace ofl'erings of your fat 
 beasts. Take thou away from me the noise of thy songs: (for at that very time, \.\ 
 their blindness, they were chaunting the Psalms of David!) for 1 will not hear t!i' 
 
38 
 
 by a prophet? See 1 Kings xvii. 21, 22, 23. 2 Kings iv. 33 to 
 56. Thus the truth is guarded in every way from such inno- 
 vators. 
 
 Moreover, the very bones of one of these prophets, by touch- 
 ing of them, raised a dead man to life. 2 Kings, xiii. 21. And 
 saith " the Son of Sirach," Eccl. xlviii. 13. " His body 
 prophesied." Prophesied of what, if not of the resurrection? 
 which appears to have been the only hope of this Jew — -verse 11, 
 Moreover, when Jesus walked upon the sea, is this a proof 
 that he is " the God of the Universe?" See page 75, on *' Mat. 
 xiv. 22, 25, to 33." Did he not thus walk, thro' faith in him 
 whom he calleth " My God?" John xx. 17. Even "the God 
 of our Lord Jesus Christ" — yea, the " One God and Father 
 of all, who is above all;" by whose power a prophet once be- 
 fore against the law of gravity raised the iron axe from the 
 bottom of the water, and made it swim upon the surface 
 thereof, (2 Kings vi. 5, 6,) and who, by smiting the waters 
 
 melody of tliy viols. But let judgment run down as waters, and righteousHess as a 
 mighty stream — Amos v. 18 — 25. 
 
 Then follow the words quoted by Stephen; Acts vii. 43.; " I will carry you away 
 beyond Babylon." Here the prophet spoke of the great destruction, viz. ** beyond 
 Babylon." This signifieth not place, but comparison. This prophet prophecied in 
 the days of Joash, king of Israel; therefore, even before the captivity of the ten 
 tribes; and that he is speaking to the whole body, beginning with their sin in the 
 wilderness, is evident — See verses 25, 26. 
 
 This shall be an horrible captivity; the scattering of destruction, and dreadful 
 darkness to the rebels, even at the noon day, .when the sun is at his mei'idian. For 
 they bad been desiring the day of Jehovah, his promised Messiah. But when he was 
 revealed in "the gospel of peace;" (Luke xvii. 30.) "What sort of a Messiah is 
 this? lie answereth not the description of our prophets; and this is not the fulfilment 
 of their prophecies." This was the view of the one party: but the other looked for 
 him, something in the same manner that those men called "Millenarians" are now 
 talking and looking for him; hereby " turning of things upside down;'* to wit, these 
 prophecies that were accomplished nearly eighteen hundred years ago! And if they 
 cannot see Jesus Christ, in a preached gospel, as he is revealed by prophets and 
 apostles, he will never be seen in their way. P'or saith the apostle, "Henceforth, 
 (in this way,) know we no more" — 2 Cor. v. 15, 16, 17. 1 Pet. i. 8. 
 
 ** * We know no man after the flesh;' ' our gospel' is not with any such view; for 
 he saith ' the kingdom of God cometh not with observation,' (Luke xvii. 20.) nei- 
 ther is it meant to exalt any nation; our view of the prophecies teach us otherwise 
 than this kind of partiality; and as we have hearkened, so we have obeyed; as for 
 our 'instruction' it is written, (Ps. xU. 10.) Hearken, O daughter, and consider, and 
 incline thine ear: forget also thine own people, and thy father's house. Not but *my 
 heart's' desire and prayer to God for Israel is, that they might be saved, (Isa. xxxiii. 
 7. Kom. X. 1, 2. Zeph. i. 14. Luke xix. 41 — 45.) for I bear them record, ' that they 
 have a zeal of God, but not according to knowledge.' This man loved his nation: 
 \'.?_ he wRs oblic;. 1 to jorget liis own peoplf'. ' Wo i-, mc, if I preach not the gngpeh' '* 
 
39 
 
 with the mantle of Elijah, they parted hither and thither, and 
 he went over. Chap. 11, 14. 
 
 Page 115, on *' Mat. xxi. 1 to 5," he saith, " This could 
 only have been seen by the broad eye of Omniscience itself"— 
 That " Jesus describes the precise circumstances," &c. " the 
 future conduct of the owner of the animals," " the very words 
 which he would make use of on the occasion;" and then asks, 
 " Is this a trait of mere humanity?" 
 
 Solomon saith, " Answer not a fool according to his folly, 
 lest thou also should be like unto him." And again, " Answer 
 a fool according to his folly, lest he should be wise in his own 
 conceit." Prov. xxvi. 4, 5. Was Samuel the prophet " the 
 broad eye of Omniscience itself?" 1 Sam. x. 2 to 6. Compare 
 with Mat. xxi. 1 to 5. And I shall answer this writer in his 
 own words, to wit; in both instances, " Is this a trait of mere 
 humanity?" or was Samuel the prophet, " The broad eye of 
 Omniscience?" Thus, without any great circumlocution, this 
 writer is answered according to his folly. 
 
 The " ignorance of" these " foolish men," in " the scriptures 
 of the prophets," is great! We are told, to " answer not a fool 
 according to his folly, lest thou also be like unto him;" because, 
 " In the multitude of words there wanteth not sin;" evidently 
 conspicuous in this writer's " volume," in the which there are 
 a vast multitude of words, amounting to nothing edifying, but 
 most gross perversion of the truth, from one end to the other. 
 Therefore, that all such folly may be answered, take " the 
 Book" and search for yourselves, as I have done, after having 
 been long deluded by such blind guides, who, like their brethren 
 of old, " strain at a gnat and swallow a camel." These men 
 are as ignorant of the meaning of worship, as they are of *''the 
 only true God, and Jesus Christ whom he hath sent." 
 
 This writer, by his authority derived from E. S.,has under- 
 taken to exclude " the acts of the apostles," as " not being of 
 divine authority;" but, by the testimony which they bear to the 
 fulfilment of the prophecies, we have the same reason to be- 
 lieve that they are of the same authority as the prophets. I 
 therefore refer " the simple," whom these men delude, to Chap. 
 xix. 12, and v. 16; and then see the silly harangue of this 
 writer on a like circumstance, page 32, on Mat. ix. 20 to 22: 
 also, " the people magnify them," (Josh. iii. 7, iv. 14. 1 Chron. 
 
40 
 
 xxix. 25.) Acts V. 13. by which, according to the reasonings 
 of this writer, they must have taken them for gods, because ie 
 is written, " O magnify Jehovah." But was this worshipping 
 of them, after the manner which these men understand wor- 
 ship? Or, do miracles prove, according to this author's title 
 page, that Jesus is God himself, and there is no other Gk)d? 
 
 Paul took his credentials from the miracles he wrought; and 
 that, " by the laying on of his hands, the holy spirit was given;" 
 a proof of his having been an eye witness of the resurrection 
 of Jesus Christ from the dead; viz. the man who had been 
 crucified; for all the other things were for signs; as it is writ- 
 ten, (Isa. viii. 18,) Behold, I and the children which Jehovah 
 hath given me for signs and for wonders in Israel. Heb. ii. 13* 
 And all these things were to cease; but the Christ abideth for* 
 ever; charity never faileth; he is the gift of his God, and our 
 God, who is Love. 1 John iv. 8. 
 
 The works of Jesus, which God did by him, (Acts ii. 22,) 
 testified who he was, to that " evil and adulterous generation;" 
 as he said, " If I had not done among them the works which 
 none other man did, they had not had sin: but now have they 
 both seen and hated both me and my Father." John xv. 24. 
 *^ Am I not an apostle?" saith he: " Have I not seen the 
 Lord?" 
 
 Then, are such messengers* as E. S. endued with power to 
 overthrow the joint witness of these men? See Luke xxiv. 46, 
 47,48. Acts i. 22. Chap. ii. 32. Chap. iii. 15. Chap. x. 36 to 
 43. Chap.xiii. 16 to 41. Chap. xxvi. 6 to 23. and 1 Pet. v. 1. 
 And saith he, " This is the true grace of God, wherein ye 
 stand." verse 12. This is the truth that dwelt in them, and 
 shall be with them forever. See Mat. xxviii. 20, and 2 John ii. 
 As to E. S. and his messengers, they have neither God nor 
 Mediator — A " naked divinity" is their god, and E. S. dead 
 and buried, is their mediator, reconciling men like himself to 
 his own written inventions! 
 
 " We are of God," saith John: He that knoweth God, 
 heareth us; hereby know we the spirit of truth, and the spirit 
 of error. 1 John iv. 6. Those men established the fulfilment 
 of the hope of the promise, made unto the fathers; viz. " Jesus 
 
 * Note, page 114, 115. 
 
41 
 
 and the resurrection. (But if these men's gospels are true, why- 
 lay such an emphasis on " the hope of the promise made unto 
 the fathers?" Surely, if the fathers are now existing in some 
 place, why make a promise such as that Paul speaketh of? or 
 what necessity for this hope?) God also bearing witness, both 
 with signs and wonders, and with divers miracles, and gifts of 
 the Holy Spirit, according to his own will. Heb. ii. 4. And 
 are we, at this day, to give up this record, and hope, and set 
 up in the room thereof the general confusion of doctrines, 
 which have been progressing for ages, and now compounded 
 into one solid lump (thus showing the whole deformity*) by 
 E. S.? 
 
 The men of our witness, witness the faithfulness and love of 
 God; one of whom, when writing " to the circumcision,'* said 
 unto them, " blessed [be] the God and Father of our Lord Jesus 
 Christ, which according to his abundant mercy hath begotten 
 us again unto a lively hope by the resurrection of Jesus Christ 
 from the dead." 1 Pet. i. 3. And said Paul, " I am judged 
 for the hope of the promise made of God unto our fathers." 
 Acts xxvi. 6. But what is your hope? Is not " your volume" 
 full of the most gross abuse against the ways of God, being 
 against " The man of his right hand, the son of man, whom he 
 made strong for himself? (Ps. Ixxx. 17.) The man, of whom 
 he said, I will make him first-born, higher than the kings of 
 the earth." Ps. Ixxxix. 27. Well might David, (the amanuen- 
 sis of all this glorious prophecy,) call him, " My Lord." 
 
 " David," saith Peter, " is both dead and buried, and his 
 sepulchre is with us, (as a standing witness, for even this was 
 to stand, until all things were accomplished,) unto this day. 
 But this Jesus,! God hath raised up, whereof we all are v/it- 
 nesses." This is the joint witness. " Having therefore obtained 
 help of God, (delivering me from all my enemies,) I continue 
 unto this day, witnessing both to small and great, saying none 
 
 * Dan. ii. 31— 36. 
 
 f Now if your doctrines of " immortal souls" are true, why point to his 
 sepulchre, to prove that David spoke not of himself, but of another man? 
 Do y<.u not say. Immortal souls are sitting' on thrones? Sic. Also, if j-oui* 
 doctrines of .-^.r.g-els are true, tli^; question, Heb. i. IS, was very silly to put to 
 men, who were so dull of h^..r;ng, that htr could not eve • speak to them 
 the many thing's which he had to say of Melchizedek—Heb. v. 11. 
 
 F 
 
42 
 
 other thing than those which the prophets and Moses did say 
 should come; that Christ should suffer, that he should be the 
 first that should rise from the dead, and should show light to 
 the people, (the Jews) and to the Gentiles." This is the one 
 testimony of prophets and apostles; this is Paul's gospel; — and 
 he said unto Timothy, " Remember, that Jesus Christ, of the 
 seed of David, was raised from the dead, according to my gos- 
 pel;^"* for he had sore trouble, and heavy labour at that time; 
 " all Asia had turned away from him;" and vile gnosticism, si- 
 milar to that which is contained in this writer's " volume," had 
 spread far and wide: for your gospel is not new; and your 
 " New Jerusalem" is as old as " anti-christ." It is also plain in 
 the epistles of John, that he wrote against the same abomina- 
 tions. But saith he, The Truth dwelleth in us, and shall be 
 with us for ever. And do you (having that spirit of anti-christ 
 in you,) undertake to weaken the testimony contained in " The 
 Acts of the Apostles," and their " Epistles"? You charge them 
 with " not being of divine authority?" You! they will be 
 made the instrument for casting down once more, and will 
 sweep all your abominations out of the temple of God, 
 (2 Thes. ii. 3, 4,) in like manner as " this gospel of the king- 
 dom" went forth, and swept down the old heathen mythology, 
 viz. Jupiter and his wife Juno; Mars and his harlot Venus; 
 Mercury, the news-monger of the gods and goddesses, and 
 also noted for being a liar; Bacchus, the drunkard, and bastard 
 of Jupiter; Apollo, and his sister Diana; (Acts xiv. 11, 12, 13. 
 xix. 27) &c.; all of them having had the dead for their root, viz. 
 dead men and women, who had been deified in an early age, 
 the same as an apotheosis made by the Pope and his ministers 
 of darkness, who, after deification, erect an image of the dead 
 object. Such also are your phantoms; although the stumbling- 
 block of your iniquity is not made and set up before your 
 faces, (Eze. xiv. 3.) yet the idols dance in forms before your 
 corrupt imaginations, some in one shape, some in another, just 
 as the image may present itself. Thus your doctrine of the 
 dead, in what way soever it may be represented and refined, is 
 "The doctrine of Balaam;" ye are like Israel at Peor, who 
 ate the sacrifices of the dead. Neither did this doctrine rise 
 with Balaam; but it appears to have had its root in the first 
 age, after the first murder was committed. 
 
43 
 
 The Jews differed not in " doctrines of demons" with the 
 Romans; and in the days of the Maccabees, they had not forsa- 
 ken their old practices, but offered sacrifices for the dead; see 
 2 Mac. xii. 42, to 4f5 inclusive. How could such men as those, 
 make the following confession (according to the commandment 
 of Moses?) see Deut. xxvi. 12 to 15. This very act of Judas 
 Maccabeus, is the alone and only proof that the Roman Catho- 
 lic priests have for their abominable practices; and what is not 
 more astonishing than true, these idolatois, who quote this ac- 
 tion of Judas Maccabeus as an example for their practices, 
 have been the very nations into whose murderous hands they 
 have been delivered, more than any other nation, since the de- 
 struction of Jerusalem, Deut. xxviii. 64— 67; a spark of mercy, 
 comparatively, could rise up for them in any other heart, than 
 that of a superstitious Roman priest. 
 
 Why did Moses, at all times-, so emphatically charge them, 
 concerning the dead? Because he knew their proneness to this 
 kind of work; that the dead had been the very root of all the 
 idolatry of the heathen, and which would draw them off from 
 the Law of God, into all iniquity. 
 
 This Judas Maccabeus is numbered among their very righ- 
 teous men, by the Jews. But be it remembered, that in his day, 
 there were no prophets in person among them; therefore, mea- 
 sure his actions, by the law and by the prophets, then see, how 
 far he deserves " the memory of the Just." Did the law of 
 Moses teach him to offer sacrifices for the dead? Do the dead 
 know any thing? or have they any more a reward of any thing 
 that is done under the sun? Eccles. ix. 5, 6. The last prophet of 
 " the scriptures of the prophets," by him, Jehovah said unto 
 them. Remember ye the law of Moses, my servant, which I 
 commanded unto him in Horeb, for all Israel, even the statutes 
 and the judgments; (Ps. xix. 7 — 14.) Mala. iv. 4. But, did 
 Judas Maccabeus thus remember? Behold, from that action 
 of his, and which he and his fathers learned from the heathen, 
 the Roman Catholics, the most bitter enemies that the Jews 
 ever had, take their abominable doctrines of Purgatory and 
 sacrifices for the dead; and by this heathen action of his, " he 
 being dead, yet speaketh." 
 
 This doctrine of the dead knowing any thing, was in the tents 
 
44 
 
 of Ham, in the days of Abraham; long before the days of Ba- 
 laam, and was only refined by him. 
 
 It doth appear, that human sacrifices were the objects that 
 the Sodomites offered unto the dead at that time; otherwise, 
 why did the king of Sodom request him to give him the souls, 
 and offered to purchase them with all the goods that had been 
 brought back, if he would only give them up to him? Is it rea- 
 sonable to suppose, that he would have asked him for his own 
 subjects? No; " the people," whom he brought back, were 
 the prisoners of war, carrying the spoils, which they haid taken 
 away. The kings of Sodom and Gomorrah, fell at the vale of 
 Siddim, and they that remained fled to the mountain. Gen. xiv. 
 10. That, therefore, must have been what is called " the heir 
 apparent," who had been secreted, that the throne might not 
 be vacated, in case the reigning king should fall in the battle; 
 he then, when the danger was over, showed himself, and wanted 
 the souls (or lives) of the prisoners as a sacrifice, to " appease 
 the manes of the dead;"* supposing, that as his predecessor 
 had been a king upon earth; he was of the same calling and pro- 
 fession in " Tartarus," according to the gospel by Emanuel 
 Swedenborg; and that Pluto, the head man of the mob there, 
 would afterward give their enemies, thus sacrificed, a chastise- 
 ment in his own way; that is to say, according to the modern 
 
 * See Homer, the oldest historian except Moses. " The men of Sodom 
 were wicked, and sinners before Jehovah exceedingly" — Gen. xiii. 13. And 
 from many things in Homer, they appear to have been scraps, gathered by 
 him, relative to those times, dressed up in Greek fables, and that there never 
 was such a city as Troy according to that account. 
 
 It is a very inconsistent notion to suppose, that the builders, Gen. xi. 4., 
 were so ignorant as to think that they could build that tower so high, that 
 the top would reach up to the heaven of the modern Babel-builders. 
 
 That tower was a temple for worship, and the top was to consist of some- 
 thing that was to reach up to heaven. 
 
 I take it, that the top was meant to be the image of a man, reaching, or 
 stretching the hands upwards, as a suppliant; (Exo. xvii. 11, 12.) supposing 
 that the vengeance which had lately taken place, was inconsequence of the 
 first murder. It was meant as a place for worship; but the earth, which un- 
 til then was of one lip, was now divided in religious opinion; (not language, 
 for Abraham's and that of the people in his day was the same:) and the op- 
 position was confounded; for instead of Abel, (whose name informs us what 
 we are, viz. " vanity,") their language was confounded, the righteous cal- 
 led it Babel, and Babel was substituted in its place. Hence the names 
 ** Baal," *' Bel," &c. (but the root is Abel.) And the constant witness of 
 
45 
 
 doctrines of Tartarus, mn a tartarous red hot spit through 
 them, stick fire-forks in their immortal eyes, and pour scalding 
 tartarous lead down their immortal throats: however, be 
 these things as they may, I shall leave the doctrines of " mys- 
 tery contusion," to those who hold them, to settle those mat- 
 ters among themselves if they can, and shall proceed to justify 
 the merciful man Abraham, who surely went out to the battle, 
 not for the sake of those sinners the Sodomites, but to re- 
 cover his nephew out of their hands, knowing, that to the 
 conquerors he would be a slave, or perhaps, a sacrifice. 
 Abraham did not grant this (*' human immortal soul" as you 
 call it) sacrificer his request; " What then did he do with 
 them?" To which I answer, What was his tenth of all the spoils? 
 Did lie take any of the recovered goods of Sodom? no; not 
 from a thread even to a shoe-latchet. Then, what were *' the 
 tithes of all?" Such tithes, as "belong to " the order of Melchi- 
 zedek"* to wit, he gave the prisoners into the keeping of the 
 faithful and merciful priest of " the Most High God," viz. 
 Melchizedck, who, being stronger than the king of Sodom, 
 kept him in awe, protecting them from his merciless and idola- 
 trous hands, and no doubt fed them, and sent them away in 
 peace into their own country; thus giving them an example of 
 mercy and peace, that there was yet a people left, with whom 
 there was the truth, who showed it forth by righteousness. 
 Thus, by actions, they departed in peace with this message; 
 2 Kings vi. 22, 23 — The tithes were the lives; a witness of 
 Messiah, Heb. vii. 8, 25. The prisoners of war always be- 
 longed to the conqueror; either to save, or to put them to death: 
 Abraham, took them to himself, hence they were the tenth of 
 all the spoils; for, is it consistent with the character of the priest, 
 unto whom he paid tithe, that that priest would have received 
 at his hand, any thing that belonged to Sodom? Moreover, 
 
 the prophets, was, " Ye have spoken vanity, and seen lies." And the 
 prophet Habakkuk, taking- a view backward, saith, " I saw the tents of 
 Cushan (Ham) under vanity"— (Eccle. iii. 19.) And saith the apostle. They 
 VI orshipped and served the creature more than the Creator, who only is " un- 
 corruptible;" " who only hath immortality." But, "mania mortal," "cor- 
 ruptible;" and his soul is " a vapour." Yet the fable of his own importance, 
 is deeply rooted in the haughty heart of man! Isa. ii. 11, to the end of the 
 chapter. * Luke ix. 56. 
 
46 
 
 did he not refuse to receive any thing* of his, lest he should say, 
 That he had made Abraham rich? An idolater and a murder 
 have it left on record, that he had made Abraham rich! The 
 very character of the man, by that of the nation which he go- 
 verned, (see Chap. xiii. 13,) is a sufficient answer; for I take 
 the whole account thereof to be a full and perfect history of 
 those times, taken down in short hand, (if I may so express 
 myself,) that by after generations, these things might be con- 
 strued, according to the very nature of things; Heb. v. 1 1 . Isa. 
 vi. 9. Mat. xiii. 15. Acts xxviii. 27. — But was he not made 
 rich by another king and nation? He was, according to the re- 
 cord thereof, see Chap. xx. And notwithstanding the trumpe- 
 ry, called " Notes upon the Bible," by this, that, and the other 
 very learned and great " D. D." " L. L. D." &c. examine the 
 the scripture account of those kings, and the nations or people 
 whom they governed at that time. 
 
 At that time, Abraham must have hastened from the plain 
 of Mamre, at the sight of the awful destruction of Sodom, and 
 the neighbouring cities, and left all behind him; yea, even his 
 servants appear to have fled away in terror, at the horrible con- 
 fusion! see Gen. xx. 14. 
 
 Abimalech said, " Jehovah, [thou hast destroyed the un- 
 godly,] wilt thou slay also a righteous nation?" Hence I learn, 
 the terror in that land was far and wide. 
 
 By the history it appeareth, that the king of Sodom, being 
 disappointed, waited for an opportunity to revenge himself 
 upon Abraham. Hence the words that follow, " After these 
 things," to wit; " Fear not Abraham; I, thy shield, thy ex- 
 ceeding great reward." ("If ye were Abraham's children,"said 
 Jesus to the Jews, '* you would do the works of Abraham.") 
 
 In all those things his faith worked by love. It was not to 
 fighc for those sinners, the men of Sodom, that he armed his 
 trained, born in his house, or put their life in jeopardy for the 
 sake of Sodom; neither went he forth until one that had escap- 
 ed, came and told him of the captivity of his brother; for sure- 
 ly he must have known of the war ere that time. Chap. xiv. 
 13 — 15. But, anticipating the sufferings of a beloved brother, 
 he placed his faith and hope in his God, knowing that he 
 would deliver his enemies into his hand, who were then victo- 
 rious conquerors. Thus, he went forth against them, with a 
 
47 
 
 handful of men. Then, " kings of armies did flee, did flee, and 
 she that tarried at home divided the spoil." 
 
 Thus was the spoil divided for beautifying of the house; 
 (Isa. Ix. 13. Song vi. 4.) for Abraham was a great builder. 
 How was the house, even this city, which they were seeking, 
 beautified? He that hath an ear to hear, let him hear. Abra- 
 ham believed God, and it was imputed unto him for righteous- 
 ness. Also, by the testimony that Enoch has left for instruc- 
 tion. Heb. xi. 5, 6. To hear Jesus the Christ, "the faithful 
 witness," the first begotten of the dead, and prince of the kings 
 of the earth. John x. 1 — 30. Acts xv. 14. Rev. i. 5, 6. 1 
 Cor. iv. 8. Glorious did those messengers reign with Jesus 
 Christ, of the seed of David, raised from the dead, (according 
 to Paul's gospel,) at the head of them! Messengers, that were 
 made spirits, yea, searching spirits, and ministers that were a 
 flame of fire, burning up by the fire of Jehovah that was in 
 their mouth, (Jer. v. 14. Zeph. i. 12.) even " the truth in 
 Christ," wasting and dissolving the dispensation by Moses, 
 and throwing down the whole established superstitions of the 
 heathen, whose priests taught, that it would be as easy to pull 
 down the stars, the habitations of their gods, as to root it up. 
 But rooted up it was; and the old gods of the earth, according 
 to the words of the prophet, were famished. Zeph. ii. 11. 
 Oracles, whose voices were that of the crafty priests, were 
 silenced; the sacrifices offered to the idols were abolished; and 
 the lazy priests, whose living depended upon keeping the peo- 
 ple in ignorance, left either to starve, or to go and work for 
 their bread. 
 
 Thus Judah (Heb. vii. 14.) yet ruled with God, and was 
 faithful with the saints. Hos. xi. 12. Mic. v. 4. As it is writ- 
 ten, " he shall stand and feed in the strength of Jehovah, in the 
 majesty of the name of Jehovah his God, and they shall abide." 
 John xvii. 22. x. 30. And do you undertake to " break their 
 bands asunder?"* Thou " spirit of Anti-christ," wouldst thou 
 take away the object of" our hope?" Are the dancing images 
 floating in your imaginations, a substitute for " Jesus and the 
 resurrection?" Away with thy idols to the dust! The stock is 
 a doctrine of vanities! Jer. x. 8. Did Abraham believe it? 
 
 * This man even exposes his ignorance in the very beginning of "our Vo- 
 lume," as he calls it. See Preface, page 6, his quotation from Ps. ii. 3. 
 
48 
 
 Gen. xii. 13. Did David believe it? 1 Sam. xxiv. 11. Abra- 
 ham slept, David slept, &c. But now is Christ, risen from 
 the dead, become the first fruits of them that slept. 1 Cor. 
 XV. 20. 
 
 (By the doctrines of E. S., " Jesus and the resurrection," 
 are totally denied. Hence, in their ignorance, they presump- 
 tuously strive hard to invalidate and bring to discredit the 
 witness thereof; having been driven to this scheme by the 
 other opposers of the truth.) 
 
 At that day, when Peter opened the kingdom of heaven,* 
 with " the keys" that were given unto him, by the resurrec- 
 tion of Jesiis the Christ from the dead, the remnant of Jacob, 
 in the midst of many people, was as a dew from Jehovah, as 
 the showers upon the grass, that tarrieth not for man, nor 
 waiteth for the sons of men — it was among the Gentiles, in 
 the midst of many people, as a lion among the beasts of the 
 forest (viz. vile beasts who scatter and destroy sheep), as a 
 young lion among the flocks of goats, who, if he go through, 
 both treadeth down and teareth in pieces, and none can deli- 
 
 -[• This writer, in his dark zeal respecting "the kingdon\ of Heaven," 
 charges "the man Christ Jesus'* with " arrogance and presumption in the 
 extreme," in what he said to Peter, Mat. xvi. 18, 19. See page 84. Indeed, 
 this is his common language of him, all through «• his volume;" yea, he 
 judgeth "the God of our Lord Jesus Christ," by its being impossible for 
 him to endow any man with such authority and power. Did not Jesus say 
 unto his disciples. Ye are the light of the world? Mat. v. 14. Did he mean 
 this " merely as men?" Then, are we not to understand one part by another 
 part, and that the aggregate thereof is of God, whom James calleth the 
 Father of lights? James i. 17. Neither are the words, " God giveth not the 
 spirit by measure," confined solely to the man Christ Jesus alone, i. e. as an 
 individual, but also to the "one in us;" that the world may beUeve that 
 thou hast sent me. It therefore signifieth the ministration of the spirit, 
 which was rather glorious than that of Moses; (2 Cor. iii.) or that of John, 
 who said. He must increase (Isa. xhx. 6.) but I decrease. John iii. 34. 
 Hence we read, that by the laying on of the hands of the apostles, the Holy 
 Spirit was given. Acts viii. 14—19. xix. 6, 7- But was this done " merely as 
 men?" This was done that the new covenant might be established, as that 
 of the old had been established, by the miracles which were wrought by the 
 hand of Moses, and by thunderings and lightnings, and the sound of a 
 trumpet, and the voice of words, which had no effect, when they ceased, 
 and the terror caused thereby had subsided. 
 
 But again— He said unto Peter, Upon this rock will I build my church, 
 and the gates of hell shall not prevail against it. Against what, the rock or 
 the church? Surelv the former; for the latter has long since been prevailed 
 
49 
 
 ver. Mic. v; 7, to the end. Those goats were the teachers 
 both of the Jew and of the Gentile. Mat. xxv. 32. Mine anger 
 was kindled against the shepherds, and I punished the goats; 
 for Jehovah of hosts hath visited his flock, the house of Judah, 
 and hath made them as his goodly horse in the battle. Zac x. 
 3. Yea, they were " great he-goats," (Ezek. xxxiv.) and they 
 fought hard (Rev. xii. 7, 8. Dan. xii. 1 — 4. John vii. 19 — 24. 
 ix. 29. Acts vi. 11 — 14. iv. 5 — 22. See Jud. ix.) when the 
 craft was in danger. For although they hated each other, 
 (Rom, i. 18, to the end,) a confederacy took place. The high 
 priest's letters (Acts ix.) must surely have contained something 
 to alarm his brethren of the heathen craft, that " they who 
 had turned the world upside down, had come thither also." 
 " They were sent to the synagogues." True; but what autho- 
 rity had the high priest, or the synagogues at Damascus, a 
 strange city, except it was Jo inform the brother crafts- 
 men of what Vv^ould happen If they were not suppressed? For 
 could the synagogues, by their own authority, have seiz^ and 
 bound any one, in order that they might be sent to Jerusalem, 
 without first applying to the heathen government? the very 
 base bf which was priestcraft, the sovereign thereof, viz. Caesar, 
 being " high priest and dictator." Read the history of those 
 times, by Josephus; and it will inform the reader how closely 
 they were united to the heathen, having no authority of their 
 own, but as they dictated, and gave their authority; yea, the 
 very office of the high priest was within the jurisdiction of the 
 sovereign pontiff of Rome, and he, by his authority, vested in 
 his governors, gave it to whom he pleased, merely confining 
 it to the person of a Jew. 
 
 against, by such gates of darkness as the doctrines of E. S. See 2 Tim. iv. 
 3, 4. 2 Thes. ii. 3, 4, &c. And what truth is there with the power of such 
 as E. S. their " signs and lying wonders?" Here we read, that the church 
 couUl be corrupted, and filled with darkness, by the spirits of darkness. But 
 the "foundation" is firm; yea, so strongly fixed, that none of those gates of 
 darkness iiave yet prevailed against it. 
 
 As to ** the kingdom of Heaven," I shall abide by the one of which the 
 witness and doctrine of Peter is «*the keys." But that of Plato, the Popes, 
 E. S. &c. I shall leave it to them now to decide, which has given the most 
 perfect account thereof. What confusion of speech there must be among 
 these learned disputants, according to the confessions of their disciples, who 
 all say, " they have arrived there long ago." Did E. S. up in this Heaven of 
 his, dispute with any of the popes? 
 
 G 
 
50 
 
 The Jews, at that time, were sunk into the abominations of 
 Platoism; and the city of truth, according to the witness and 
 hope of the fathers, from the beginning, was low, in a low 
 place. Isa. xxxii. 19. See, in Josephus' history, the manifest 
 perversion of 1 Sam. xxviii. 11 — 19. Here, according to the 
 right history thereof, Saul himself saw nothing, to wit: verse 
 17, [say unto him,] Jehovah hath done to him, &c. But Saul 
 knew by the description that it was Samuel, being in the garb 
 of Elohim, viz. a judge in Israel. She answered him, when he 
 asked ** what form is he of?" an old man cometh up; and he 
 covered (him) with a mantle. Upon this description, Saul 
 perceived it was Samuel, and with respect he bowed himself. 
 The whole account thereof, Joseph us has turned into a Greek 
 fable; as is evident h^ has done many other parts of the Scrip- 
 tures. 
 
 The Saducees were full Platoites; they denied the resurrec- 
 tion, and held to the Platonic system; they said, "there is no 
 resuiffection, neither messenger nor spirit." They changed the 
 sense of the prophets, that there was no messenger to supersede 
 Moses; and also, that there would not be any new birth, by 
 " a new spirit" taking place. Acts xxiii. 8, 9. See ch. xix. 2. 
 John iii. 10. Rom. vii. 6. Phil. iii. 3. 2 Cor. iii. 5, 6. Tit. iii. 
 4 — 6. This was " in the regeneration," according to promise, 
 and the kingdom in which the Son of man came. Mat* 
 xix. 28. 
 
 The Pharisees were a mixture, half Plato, half Scripture: 
 the confusion of which caused them to prefer: and to cleave to 
 " the doctrines of demons." 
 
 As to what Josephus says of the religion of the Saducees, I 
 do not believe it; for no religious sect ever established itself 
 upon any such principles; no thinking man ever drew up a 
 creed for his followers upon the principles of no future state. 
 Therefore, as they denied the resurrection, they must have 
 held to the doctrines of the Greek philosophy (unto which, 
 Christ crucified was, and is, foolishness,) having for a long 
 time been mixed with the Greeks, and conversant with their 
 philosophy, and what is called the spiritual part of their reli- 
 gion, having refused the outward idols, supposing there is no 
 idolatry without them. 
 
 At the time of Balaam, the old system of Sodom appears 
 
51 
 
 to have been refined by him; and the sacrifices of the dead 
 were such as might be eaten; Ps. cvi. 28. But the located apo- 
 theosis rose no higher than under the earth, where the dead are 
 deposited. Hence we find, that that woman (who was " a belly 
 speaker," i. e. a ventriloquist,)* unto whom Saul went, said 
 unto him, Whom shall I bring up unto thee? and he said, 
 Bring me up Samuel. But in after ages, the system shifted its 
 locality, and now, the gods and goddesses are all up in the 
 stars, with this exception, to wit, those who did not obey " our 
 creeds, and confessions of faith," are spitted and roasted by 
 the old cook ^' Pluto," in the heathen *' Tartarus." 
 
 It doth appear, according to the words of the prophet, that 
 in his day the manner of conversing with the dead was by a 
 low whispering cherup made by the wizard in such a manner, 
 that it appeared to the enquirer, (who sought to the dead by 
 those oracles), as if the voice spake out of the ground, Isa. xxix. 
 4. But said this prophet, (showing them the good old paths, 
 how to escape these deceivers,) When they shall say ui||p you, 
 " Seek unto wizards that peep (into a hole made in a grave, see 
 Chap. Ixv. 4,) and that mutter, should not a people seek unto 
 their [tutelar] God, for the living to the dead;" to the law and 
 to the testimony, saith this prophet; if they speak not according 
 to this word, [trust them not,] because there is no light in them; 
 Isa. viii. 19, 20. 
 
 By the scriptures I find, that Baal was the head man, and 
 chieftain of the dead. The worship of Baal must have had 
 its root in a very early age; and it is evident, by the language 
 of Elijah to the priests of Baal, and by their cries and cutting 
 of theirselves,! also, by their having eaten of the sacrifices of 
 the dead at Peor, that Baal did not signify the sun, as some 
 have supposed, but a man, and by their practice of cutting their- 
 selves in their devotions, a man that was murdered. 
 
 In the Book, I find a record of an ancient stone, called 
 " The great Abel;" 1 Sam. vi. 18. This name, of that stone, 
 (see all other names of such things,) must have had its root 
 in something that had taken place. According to the laws of 
 
 * How many old women have been burned, &c. for witches, by those who 
 were the real witches. Priestcraft is witchcraft; of such were the priests of 
 Baal. Those men wrought the witchcrafts of Jezebel. And again, " O fool- 
 ish Galatians, who hath bewitched you, that ye should not obey the truth," 
 &c. t Deut. XIV. 1. , 
 
52 
 
 gravity, though the flood had taken place, the stone would 
 have continued stationary, and may have been recognised 
 by Ham, who settled in that land, who may have showed it unto 
 his children, as a memento, placed by Adam, to the memory 
 of the murdered Abel. My reader may say, This is specula- 
 tion; nevertheless, it is not without book proof. — The woman, 
 who answered Joab over the wall, said unto him. They plainly 
 spake in the beginning, saying. Surely they will ask of Abel, 
 and so make an end, (see 2 Sam. xx. 18, in the margin); these 
 words may be called a preface: she then said unto him, Why 
 wilt thou swallow up the inheritance of Jehovah? Joab under- 
 stood her proverb well; the judgment of God upon Cain struck 
 his mind, and he answered her. Far be it, far be it from me to 
 swallow up, &c. This asking of Abel, must have originated in 
 the first age; it therefore signifieth, Our children, if that spirit 
 of a murderer, viz. envy and hatred, should rise up in them, 
 having the example of Cain's horrible punishment before their 
 eyes,#^ill suppress it, lest the same punishment come upon the 
 murderer. For to have put Cain to death would have been 
 mercy in comparison to his punishment, who must have started 
 at his own shadow, and looked with suspicious horror at every 
 one that he met. This brings me to another ancient saying, 
 which appears to have been used to the murderer; to wit, 1 
 Sam. xxiv. 12, 13, David said unto Saul, Jehovah judge be- 
 tween me and thee; but my hand shall not be upon thee; as 
 saith the proverb of the ancients, " Wickedness proceedeth 
 from the wicked, but mine hand shall not be upon thee." 
 
 Before the flood, there v/as no law to put the murderer to 
 death; hence the proverb, used to the murderer, which for a 
 moment made Saul weep; I will leave thee to a wounded spi- 
 rit, and " A wounded spirit, who can bear!" But, as men pro- 
 gressed in wickedness, the proverb became an old song, having 
 lost its effect, which appears to have taken deep hold upon 
 Lamech, the fifth in descent from Cain. Gen. iv. 23, 24. But 
 man, increasing to a vast multitude, and the proverb having 
 lost its power, so likewise, mistaking the meaning of " asking 
 of Abel," they turned it into another sense; hence the origin 
 of inquiring of the dead. After the flood, the old idolatry rose 
 once more in the tents of Ham, and ultimately spread itself far 
 and wide, according to the different working in the imagina- 
 tions and inventions of men. 
 
53 
 
 We know that we have passed from death unto life, (said 
 John to those unto whom he wrote his first epistle,) because 
 we love the brethren. He that loveth not his brother, abideth 
 in death: whosoever hateth his brother, is a murderer, and ye 
 know, no murderer hath eternal life abiding in him. Here is a 
 clear proof, that the words " eternal life," did not convey the 
 same sense that is now put upon them. But " this is life eternal, 
 that they might know thee, the only true God, and Jesus Christ 
 whom thou hast sent;" John xvii. 3. 
 
 From what law and testimony is it, that E. S. has taken his 
 authority for conversing with the dead? The law and testimony 
 of his own imagination and inventions, those " lying wonders 
 and signs," by which, through such messengers, many have 
 been deceived from age to age, and are yet deceived. Also, 
 who taught him to attempt overthrowing the joint Witness, 
 thereby invalidating the certainty of the resurrection? which, if 
 there be no resurrection, not only Christ, but they also who are 
 fallen asleep in Christ, are perished! 1 Cor. xv. 6 — 19. And 
 will men yet join issue against the truth, and unite theirselves 
 to the testimony of such a dreaming fanatic as this!! — " He, 
 the messenger of Jehovah, sent to give us an understanding of 
 things of which the twelve apostles of the Lamb were igno- 
 rant!" Verily their names (doctrine) are in the twelve founda- 
 tions of the wall of the city, (Rev. xxi. 14,) and there they 
 will abide, sweeping away all abominations out of the temple of 
 God, with the besom of destruction, Isa. xiv. 22 — 27; see Rev. 
 xviii. I will break the Assyrian (idolatry) in my land, and 
 upon my mountains, tread him underfoot; then shall his yoke 
 depart from off them, and his burden depart from off their shoul- 
 ders. Rejoice not, thou whole Palestina, because the rod of him 
 (viz. Bonaparte) that smote thee is broken; for out of the ser- 
 pent's root shall come forth a cockatrice, (this may be his son) 
 and his fruit a fiery flying serpent: and the first-born^ of the 
 poor shall feed, (viz. the poor Jews, who are in gross dark- 
 ness;) and the needy shall lie down in safety, (for equity of 
 laws will guard them from the idolators;) and I will kill thy 
 root (viz. Palestinu's,) with famine, (for truth prevailing) 
 "every mouth" of its waterers "shall be stopped;" and by 
 this means jf the root thereof will be fLimished; and he (viz. 
 
 * Isa. xxvi. 19. li,^. 10, t - 'f'l'^s. il. 8, 
 
54 
 
 the cockatrice) shall slay thy remnant. Howl, O gate ; cry, 
 O city; thou, whole Palestina, dissolved! for there shall come 
 from the north a smoke, and none alone in his appointed 
 times.* What shall (" the ambassadors") then answer the 
 messengers of the nations? They shall answer, *' That Jehovah 
 hath founded Zion;" and the poor of his people shall trust in it. 
 Rom. xi. 26. 
 
 As to this writer's " naked divinity," and " divine humanity," 
 incarnated in the womb of a woman, and hiding in a lump of 
 her flesh, it is the most gross fable that ever was contrived by 
 the inventions of man! 
 
 His proof for this, is made up from more mutilated words 
 of the prophet, to wit, Isa. xlv. 14. 15. But take the sense of 
 the whole prophecy, ye breakers of the scriptures, " surely God 
 is in thee and there is none else." In what? in a lump of flesh 
 in the womb of a woman, which he calleth " the weak humani- 
 ty," not even allowing this *' weak humanity" had a soul,t but 
 that the God of Emanuel Swedenborg put it off* and sepa- 
 rated himself; and was this what the prophet meant by his hid- 
 ing of himself? You may also prove in like manner ••' there is 
 no God," from the last part of the 15th verse. " Surely God 
 is in thee;" i. e. according to Emanuel Swedenborg's *' New 
 Jerusalem church and her heavenly doctrine," hid in a lump 
 of flesh, so that they could not see him, something similar to a 
 woman hiding of an apple in a crust of paste. Say not with a 
 long hypocritical face, that I banter your divine things;:]: I am 
 merely exposing your abominations; for our God was not hid, 
 but '^ manifest in the flesh," viz. in " the man Christ Jesus," 
 the mediator between God and men; a reconciler, not recon- 
 ciling God to men, but men to God: as saith our witnesses^ 
 we pray you, in Christ's stead, be ye reconciled to God. 
 Hence I understand what is meant by the messenger, to wit, 
 " thou shalt call his name Jesus, for he shall save his people 
 from their sins;" and ye are the " robbers against the majesty 
 of heaven ;"§ I speak on the part of the man, who verily 
 was foreordained before the foundation of the world, but was 
 manifested in these last times for you, (said Peter to the cir- 
 cumcision) who by him do believe in God that raised him up 
 
 * Acts i.7. Rev. xvii. 17. f See Isa. llii. 10, 11, 12. 1 1 ^*'''.?s xvili. 2^ 
 § See page 5. 
 
55 
 
 from the dead, and gave him glory, that your faith and hope 
 might be in God. 1 Pet. i. 20. 
 
 Our God, at all times, from the first Adam, hath saved by 
 an instrument. He led Israel by the right hand of Moses, 
 with the shepherd of his flock; he put his holy spirit within 
 him, (" my name is in him"); with his glorious arm dividing 
 the waters before them to make himself an everlasting name. 
 And he sent his messenger before him, to keep them in the 
 way. Thus, (according to the vi^ords of the prophet Hosea) 
 " by a prophet, Jehovah brought Israel out of Egypt, and by a 
 prophet was he preserved. My presence shall go with thee, 
 and saith the prophet Isaiah, *' the messenger of his presence 
 saved them." Thus said " the man Gabriel;" I am Gabriel, that 
 stand in the presence of God. Whose name being interpreted, 
 is, God is my strength; therefore, the strength of God, being 
 a man of God, who is my strong God. " I am Gabriel, that 
 stand in the presence of God;" in like manner as Elijah stood, 
 saying, " there shall not be dew nor rain, these years, but ac- 
 cording to my •word^'' this is " the divine nature," and union 
 of the " great chain" of truth; God is its author, maker, and 
 strength.* 
 
 * Jesus said unto his disciples, There is nothing covered that shall not be 
 revealed, neither hid, that shall not be knovi-n — Mat. x. 26. Mark iv. 22. 
 Luke xii. 2.; charging- them at the same time to " beware of the leaven of 
 the Pharisees, which is hypocrisy." Who pretended to an occult science re- 
 specting- "the name with four mysterious letters;" which mystery then- 
 later disciples have charged Jesus with having stolen out of the inward of 
 the temple, i. e. the holy of holies, by the black art " of a necromancer;" 
 but it was theirselves who were the lying " necromancers," (Deut. xviii. 
 11.) working in darkness, by the black art of heathenism, pretending to an 
 occlusion of the name Jehovah, in their own hands. Secondly, they also pre- 
 tended to have the knowledge of mysterious and endless genealop-ies of 
 angels, contrary to the word of God, a number of whose names their tradi- 
 tional fathe: s tauglit them to repeat as fast as a parrot can talk; such as " Ra- 
 phael, Uriel," &.C.; tlie first of which we have recorded in the fables that are 
 told in the history of Tobit and his son's dog. 
 
 Such were the dogmas of the Pharisees; things which they had not seen, 
 and of which the scriptures testify not. " The Essenes," were a branch of 
 the same sect, only in their own eyes, the most pure, having adopted the 
 solitary principles of some of the heathen philosophers, forbidding their disci- 
 ples to marry, and dwelling in solitary places, that they might with more 
 freedom converse with angels or demons, phantoms of tlieir own imagina- 
 tions; and after the manner of E. S., t!ie pope, and all such, they could tcH 
 
56 
 
 Adam, was a man; the man who was translated, that he 
 should not see death, is a man; Noah, was a man; Abraham, 
 Isaac, and Jacob were men; Samuel, and all the prophets, were 
 men; the apostles were men; and Jesus Christ, who tasted 
 death for every man, is a man. For whether we live, we live 
 unto the Lord, or whether we die, we die unto the Lord, 
 whether we live therefore, or die, we are the Lord's (Mark 
 xii. 26 27.) For to this end, Christ both died, and rose, and 
 revived, that he might be Lord both of the dead and the li- 
 ving. Rom. xiv. 8. 9. But David, after he had served his own 
 generation by the will of God, (" who worketh all things after 
 the council of his own will,") fell on sleep, and was laid unto 
 his fathers, and saw corruption; but he whom God raised 
 again, saw no corruption. Acts xiii. 36,-37. Moreover, David 
 was a great sinner, having made himself amenable to the 
 righteous lav7 of his God, in two atrocious instances, for which, 
 according to that law, after judgment and condemnation, (both 
 of which, as ruler in Israel, were pronounced by himself, after 
 the parable of Nathan the prophet,) the sentence was immedi- 
 ate death. Hence Jesus the Christ is not his son in this sinful 
 nature, though he is " of the seed of David according to the 
 fiesh;" for he is "holy, harmless, undefiled^ separate from sin- 
 ners, and made higher than the heavens." Therefore is he 
 David's son, according to the flesh (though not according to 
 David's " fleshly mind;") and determined the son of God with 
 power, according to the spirit of holiness by the resurrection 
 from the dead. Rom. i. 3. 4. Also, David's hands were de- 
 filed with blood; and though it was that of his enemies, yet 
 he was not fit to direct the building of " the earthly house of 
 tabernacle"; but this man, whom God hath chosen and made 
 strong for himself, whose hands are pure, and whose heart is 
 undefiled, hath power to direct the building of the heavenly 
 house of tabernacle; yea, through this man is preached thefor- 
 
 all about the religion of angels and the business of demons; '* vainly pufled 
 up in their fleshy minds." 
 
 But in the da}'S of the voice of the seventh messenger, when he shall be- 
 gin to sound (\vh!c]i is the last and perfect trumpet,) that then the mystery 
 of God should be finished as he hath declared to (whom? the corrupt Jew's, 
 the Pope's, or Swedenborg's angels? No: but to) his servants the prophets 
 _(AmosUi.7. Zac.i. 6. Heb. i. 7.) Rev. x. 7.; previous to which, his two 
 witnesses stand upon their feet. Rev. si. 11,15. 
 
57 
 
 giveness of sins. Acts xiii. 58. Moreover, I will make him first 
 born (from the dead, Col. i. 15. 18.) higher than the kings of 
 the earth. Pa. Ixxxix. 27. i. e. the old earth, which, with the 
 shadows fled away, and were no more found. As it is written, 
 I create new heavens, and a new earth, and the former shall 
 not be remembered, nor come upon the heart. Isa. Ixv. 17. 
 This, therefore, is the answer to his question; to wit, if David 
 called him Lord, how is he his son? Mat. xxii. 45. which the 
 " vile" pharisees, wallowing in the dark superstitions of hea- 
 thenism, were not able to give; and lest they should expose 
 their ignorance to the people, who looked up to them as ex- 
 pounders of the law and the prophets, from that day durst not 
 ask him any more, verse 46. but David knowing all this, he 
 therefore in spirit, called him, " my Lord." 
 
 The scriptures of the prophets (Rom. xvi. 26.) from one 
 end thereof to the other end thereof, speak of no intelligent 
 beings but God and man. This is the progression: the head 
 of the woman is the man; the head of every man is the Christ, 
 and the head of Christ is God. 1 Cor. xi. 3. Hence he said, 
 " Why callest thou me good? there is none good, but one God." 
 
 O my soul, thou hast said unto Jehovah, thou art my Lord, 
 my goodness extendeth not to thee, but to the saints that are 
 in the earth, and the excellent, in whom is all my delight. 
 Ps. xvi. 2, 3. Thus speaketh Messiah, according to the keys of 
 David, tracing all goodness up to, and flowing down from the 
 fountain of living waters. Jer. ii. 13. E\ ery good gifc, and eve- 
 ry perfect gift is from above, and cometh down from the 
 Father of lights, with whom is no variableness, neither the 
 shadow of turning, James i. 16, 17. Ye are from beneath, 
 I am from above, ye are of this world, (1 Cor. i. 19 to 25;) I 
 am not of this world, said Jesus to the corrupt teachers of the 
 Jews, who were' sunk into such profound ignorance and stu- 
 pidity, and their imaginations were so full • f Platoism, " that 
 they knew not the voices of their prophets which were read 
 every sabbath day;" Acts xiii. 27. Hence they supposed, that 
 he was speaking of local situations, when he said, I came 
 down from heaven; what and if ye shall see the son of man 
 ascend up where he was before? &c. 
 
 But to return to this writer's hiding fable, to wit, page 8. 
 
 " Well did the prophet describe this new and extraordinary 
 
 H 
 
58 
 
 situation of the great Jehovah in a body of flesh: surely God is 
 in thee, and there is none else: verily thou art a God that 
 hidest thyself, O God of Israel the Saviour. Isa. xlv. 14, 15,^^ 
 Let the reader compare the 14th verse (which he has most 
 grossly mutilated to answer his scheme) with 1 Cor. xiv. 25. 
 The hiding of himself, signifieth what David prayed for, say- 
 ing, hide thy face from my sins, and blot out all mine ini- 
 quities, Ps. li. 9. 
 
 " He shall have judgment without mercy, that hath showed 
 no mercy," which was the case with David; " he that covereth 
 his sins shall not prosper: but whoso confesseth and for- 
 saketh shall have mercy;" this also was his case; and he gave 
 judgment against himself, being the chief judge in Jehovah^s 
 throne of judgment; but said the prophet, (who had made him 
 first condemn himself by a parable, saying, the man that hath 
 done this shall surely die: and he shall restore the lamb four- 
 fold, because he did this thing, and because he had no pity,) 
 " Thou art the man." And David said unto Nathan, I have 
 sinned against Jehovah; and Nathan said unto David, " Jeho- 
 vah also hath put away thy sin, thou shalt not die."* Here he 
 
 • David Levi, in his answer to Dr. Pfiestley, says, Jesus could not be the 
 Christ, because "he went contrary to the law, in screening the adulteress,*' 
 as he calls it. Then, by a parity of reasoning-, Nathan, contrary to the law, 
 ** screened'* the adulterer and murderer; consequently, was no prophet. 
 David Levi must have forg;otten this circumstance, or he would have omit- 
 ted this part of his charge; or, perhaps, he might have screened himself by 
 observing, " the person of a king is sacred." But did the law screen this 
 
 way; or admit of any such excuse? Lev. xix. 15. Another charge that he 
 
 brings against him, is his saying to the rebels, " Ye have not heard his voice 
 at any time" — John v. 37. To confute which he produces Deut. iv. 32, 33, 
 Alas! alas! only one solitary proof to bring forward in two thousand years! 
 and even that as much to the point as the other charge. As said the prophet 
 Samuel to Saul, hath Jehovah delight in burnt offerings and sacrifices, as in 
 obeying the voice of Jehovah? Behold, to obey is better than sacrifice, to 
 hearJtm, than the fat of rams. But Saul said, I have hearkened; and Samuel 
 answered him, thou hast not hearkened — Which of the twain spoke the 
 truth? Now let the Jews search the scriptures and see whether this is not 
 one general charge against them from Moses to Malachi. As to the construc- 
 tion which D. L. has put upon his words, the idea it is n>eant to convey is 
 not true; for "the voices of the prophets" are one joint voice of Jehovah; 
 and this voice they heard continually, in the very same manner as that which 
 he has referred to; the only difference is, that it was not accompanied with 
 dreadful thunderings and lightnings; and the apostle declared that they 
 
59 
 
 gave judgment against himself; and in the agitation of his 
 mind, forgetting his own deadly sins, pronounced judgment for 
 a crime, that he had no law for, except the part of the sentence, 
 viz. He shall restore the lamb four-fold, Exo. xxii. 1. This is 
 the righteous law of equity, to wit, He that killeth a beast, he 
 shall restore it, and he that killeth a man, he shall be put to 
 death. Lev. xxiv. 21; therefore, ht- had no law to take away 
 the man's life, and, by his hasty judgment, condemned him- 
 self; for the poor man, was Uriah his friend! and the one lit- 
 tle ewe lamb, the wife of his friend! Thus he condemned him- 
 self for two crimes; each of them, according to the law of equi- 
 ty, condemned a man to death, making no atonement, '*• he 
 shall surely be put to death," Lev. xix. 10. Num. xxxv. 16, 
 to 19; but mercy rejoiced against the judgment which David 
 had given. James ii. 13. Therefore, " so speak ye," which 
 will be slow indeed in judging thy brother; " and so do,'* 
 which will be the setting of him' a righteous example; as they 
 that shall be judged by the law of liberty, verse 12. Rom. ii. 
 25, to 29. 
 
 But furthermore, to confute this writer's hiding fable, page 
 8 and 22. He had saved them by instruments from all their 
 enemies. Yea, " great hail stones," the sun and moon, making 
 them his instruments, stopping the diurnal motion of the 
 earth, so that the sun stood still upon Gibeon, and the moon 
 in the valley of Ajalon! 
 
 What think ye of this miracle, ye despisers of "the man 
 Christ Jesus," who say, "a mere man" — "arrogant" — "worm" 
 — "human nature," &c. Was Joshua a man, who said, " Sun, 
 stand thou still upon Gibeon; and thou. Moon, in the valley of 
 Ajalon"? Josh.x. 11 to 15. Who was Joshua, without Jeho- 
 vah? Who is Jesus, without his God? Verily said he, "of 
 myself I can do nothing." John iii, 27. v. 19, 30. viii. 28. 
 Mark xiii. 32. 
 
 had all heard— Rom. x. 18. But did he say this to contradict the head of the 
 ministry? No, truly; but with all the prophets, to establish the charge — see 
 verse 21. For if they had obeyed, God is just, and they would not have been 
 destroyed; no, not even after they had denied the lioly One, and the just, 
 and desired a murderer to be granted unto them, and killed the Prince of 
 Life, whom God hath raised from the dead, whereof, (not only the prophets 
 testify, but also) all these men were eye witnesses — Acts iii. 14, 15. 
 
00 
 
 Thus he saved them, and " hearkened^ to the voice of a 
 man," viz. Joshua. Great hail stones — the sun and the moon 
 were his instruments; and mercy, mercy is his great instru- 
 ment, turning away his face from all their iniquities, and, for 
 his own name's sake, did not consume them in a moment! 
 Deut. xxxii. Well might the prophet, when taking a retro- 
 spective view of Israel, and the God of Israel, exclaim, "Verily 
 thou art a God that hidest thyself, O God of Israel, the 
 Saviour."! 
 
 This writer, in his quotation from Isa. llil. 3, again muti- 
 lates the words by the prophet, and that in a most barefaced 
 manner. See page 9. But these words, viz. " A man of sorrow 
 and acquainted with grief," were not suitable to " the heavenly 
 doctrines of the New Jerusalem Church." Besides, he has left 
 out the whole substance and sense of the prophecy; to wit, 
 " Surely he hath borne our griefs, and carried our sorrows, yet 
 we did esteem him stricken, smitten of God, and afflicted." But 
 according to the doctrine of this corrupter of the word, it should 
 be read, " we did esteem God, smitten of God, and afflicted of 
 God." O, thou silly fool! thou sayest in thine heart, " There is 
 no God!" for as thy gnostic brethren of old, thou deniest the 
 Son; and said John of such, " the same hath not the Father." 
 1 John ii. 23. 
 
 But instead of " the word being hid in a body of flesh," 
 (Note, page 5,) and the foolish undertaking of this atom, this 
 "vapour" of a moment, to inform us how God is "omni- 
 present," taking the soul and body of a man for a comparison! 
 (Note, page 7,) I say, notwithstanding all such abominations, 
 the Word was made flesh, saith John, and dwelt among us, 
 and we beheld his glory, the glory as of the only begotten of 
 the Father, full of grace and truth. John i. 14. So likewise 
 Paul beareth witness, saying, When the fulness of the time 
 was come, God sent forth his Son, made of a woman, made 
 under the law, &c. (Gal. iv. 4.) 
 
 " Eli, Eli, Lama Sabachthani?" O, turn unto me, and have 
 mercy upon me, give thy strength unto thy servant, and save 
 the son of thy hand- maid! (Ps. Ixxxvi. 16. Luke i. 38.) This 
 was in his agony, in that he feared! (Heb. v. 7.) I said in my 
 haste, All men are liars! (Ps. cxvi. 11.) The shadow of doubt 
 passed swifter than a ray of light in the morning: darkness was 
 * John xi. 41,42. f See also Acts xvii.SO. 
 
61 
 
 over all the earth from the sixth to the ninth hour; one shadow 
 more, and all was gone! — Jehovah, what is man, that thou art 
 mindful of him? and the son of man, that thou visitest him? 
 (Ps. viii. 4.) — But I know that Christ, being raised from the 
 dead, dieth no more: Death hath no more dominion over him; 
 for in that he died, he died unto sin once; but in that he liveth, 
 he liveth unto God. (Rom. vi. 9, 10.) And through Him, who 
 came to deliver me from the fear of death; through Him, who is 
 my hope; He, who trusted in his God; through Hun who is the 
 resurrection and the life; my trust is also where his trust was. 
 (Ps. xxi. xxii. 8.) — Litde did the rebels think that they were 
 uttering the prophetic words of the prophet. See Mat.xxvii. 39 
 to 43. These things are the keys of David^ and the sure mer- 
 cies of David, viz. his resurrection according to the testimony 
 of the second witness, which is the spirit of prophecy, it being 
 the revelation thereof, made known by the witnessing spirit of 
 the new covenant; to wit, (Ps. cxvi.) O Jehovah, truly i am 
 thy servant; I am thy servant, the son of thine hand-maid; thou 
 hast loosed my bonds. (See Acts ii. 24.) I will offer to thee 
 the sacrifices of thanksgiving, and will call upon the name of 
 Jehovah; I will pay my vows unto Jehovah, now in the presence 
 of all his people, in the courts of Jehovah's house, in the midst 
 of thee, O Jerusalem: praise ye Jehovah. 
 
 This is the interpretation of " I'he Revelation of Jesus 
 Christ, which God gave unto him;" and not the abominable 
 construction that E. S. and his disciples have put upon that 
 book, breaking " the scriptures of the prophets," to make out 
 their doctrines. 
 
 I will just make a few more observations on 1 John iv. 2, 3. 
 Paul, speaking of the ministers of the new covenant, saith, We 
 have this treasure in earthen vessels, that the excellency of the 
 power may be of God, and not of us. Troubled on every side, 
 &c. always bearing about in the body, the dying of the Lord 
 Jesus, that the life also of Jesus might be made manifest in 
 our body. For we which live, are always delivered unto death 
 for Jesus' sake, that the life also of Jesus might be made 
 manifest in our mortal flesh. We preach not ourselves (saith 
 he,) but Christ Jesus the Lord, and ourselves your servants, 
 for Jesus' sake. We have the same spirit of faiih [that he had,] 
 according as it is written, (Ps. cxvi. 10.) I [Messiah] believ- 
 ed, therefore have I spoken. We also believe, and therefore 
 
62 
 
 speak. (2 Cor. iv.) This is the meaning of " Jesus the Christ 
 is come in the flesh;" his coming is, "the spirit of faith." Not 
 as Moses, who put a veil upon his face, so that the children of 
 Israel could not see any end of the things that were to be 
 abolished; the weak and beggarly elements, in the which there 
 was no life giving hope, but death, in a constant succession, 
 both of the priest, the sacrificer, and the beast which he sacri- 
 ficed, and neither of them could make the comers thereto 
 perfect, as spiritual sacrifices. But God hath made our priest 
 a quickening spirit, whose coming is, '* the spirit of faith." 
 
 As to this writer's " divine humanity hid in a body of flesh," 
 the scriptures of the prophets testify of no such coming, neither 
 doth the witness of the first witness make known any such 
 mystery. It is therefore one of those mysteries that hath its 
 root and nourishment in " Mystery Confusion," its. mother. 
 
 The coming of the Son of Man in the clouds of " the new 
 heaven," before that generation passed away, was in acloud of 
 messengers.^ Jehovah was seen over them,f and his arrows 
 went forth as the lightning; and Jehovah God blew the trum- 
 pet,:): and went with whirlwinds of the south. And he made 
 the sons of Zion§ against the sons of Greece, as the sword of a 
 mighty man. (Zach. ix.) Then the day of God, spoken of by 
 Moses and all the prophets, came upon them. The old heavens, 
 by " the spirit of faith," were forced off the heart, and the 
 elements did melt with the fervent heat thereof; the old earth 
 also, and the works thereof, were burnt up. Mai. iv. Isa. Ixvi. 
 24. Dan.ii. Mat.xxiv.22. 1 Thes. ii. 16. Mat. xxii. 7. Thus 
 was the son of man revealed,** and not to be accomplished 
 now, by the confusions of E. S., whom this writer sets forth as 
 the messenger of God, to make known a mystery of which 
 the apostles were ignorant, but now manifested by himi 
 
 This revealing of the Son of Man, was the accomplishment 
 of the vision, seen by Daniel the prophet, who stood in his lot 
 at the end of the days; which signifieth, he was discovered to be 
 a true prophet, though he knew not the meaning of the vision; 
 and of which, respecting the time, the messenger himself knew 
 not. Dan. viii. 27. xii. 8,9, 13. Many, both Jews and Gentiles, 
 have, from time to time, undertaken to count those numbers, 
 
 * Mat. xxiv. 1 Tim. v. 21. t Isa. xlii. to 8. ^ Mat. x. 19, 20. § Rev. xiv. 1 
 *• Luke xvii. 30. 
 
63 
 
 (a thing which Daniel himself did not attempt doing,) and 
 thereby have deceived themselves, and those who harken to 
 them. 
 
 When a vision becomes a reality, it is then opened and un- 
 derstood. 
 
 The time of the vision, seen by Daniel, becoming a reality, 
 and also the accomplishment of Nebuchadnezzar's dream, 
 (Chap. ii. 44,) took place during the Idumean dynasty. Esau, 
 who at that time had no power of his own,* sat upon the throne 
 of David, in the person of " Herod the Great;" who was the 
 little horn,f and an usurper of the sceptre of Judah, without any 
 power of Esau, as a nation, but by the power of the Romans, 
 who conquered and gave him the kingdom of Israel; the people 
 receiving and acknowledging him to be their King. Mat. ii. 1. 
 At that time, " the tabernacle of David had fallen down," 
 and the kingdom was " the mount of Esau." Oba. 21. At 
 that time, the saviours came upon the mount Zion and judged 
 it; the kingdom was taken from the blind Jews, who saw not 
 that the line of Judah was dethroned, and in their subjection 
 to Herod, who was an Idumean, the prophecy of Isaac was ac- 
 complished, viz. " Let thy mother's sons bow down to thee," 
 which could not have taken place, until they had become 
 '' most vile." Esau, then, got the dominion, and was lord over 
 his mother's sons. 
 
 Some might contest the accomplishment of the prophecy by 
 the Herodian dynasty; but where is there any other proof in 
 the testimony of Israel, from Isaac to Messiah, where at any 
 time, previous to this, the line of Esau ever ruled over Jacob? 
 And I have no doubt, that Herod, who understood dark sen- 
 tences, (see Mat. ii.) understood it in this manner. For the 
 prophecy of Isaac is to be understood of dominion, in the 
 hereditary line of the first-born, which Esau, by consent, had 
 transferred to Jacob. 
 
 Herod might have been instigated to this interpretation, by 
 Nicolaus of Damascus, the most fawning parasite in the court 
 of that monster of cruelty; who, to quiet the minds of the Jews, 
 that he might be the firmer fixed in the throne, strove hard to 
 make it appear that he was a Jew. Dan. viii. 25. See Josephus" 
 
 * Dan. viii. 24. 
 
 t His looks were more stoutthanany of that dynasty — Dan. vii. 20 
 
64 
 
 account of the rise, life, reign and death of " Herod the Great." 
 The character of this nnan, (and also others of the Esau dynas- 
 ty,) is so fully delineated, (Dan. viii. 16, 17, 23, 24, 25,) that 
 it wants but the nanrie to identify the person. Commentators 
 have applied this prophecy to " Antiochus Epiphanes:" but to 
 him it is not applicable; for it is long after his reign, and at the 
 very close of the vision, (verse 26). But on account of what is 
 said, verse 25, that " he shall be broken without hands," they 
 have fitted it to Antiochus, whose death was occasioned by a 
 fall from his carriage.* But I now point out one of that dynasty, 
 unto whom it is really applicable, who " rose up against the 
 Prince of Princes," and was smote without hand, either that of 
 a man, or a fall from a carriage, viz. "Herod the King," one 
 of the successors of Herod the Great. See Acts xii. 1 to 6, 23. f 
 
 When this dynasty reigned, the sceptre had departed from 
 Judah, and was in the hand of Esau; at that time, he was 
 lord over his brethren, and his mother's sons bowed down to 
 him. 
 
 It is evident, saith Paul, in his epistle to the Hebrews, that 
 ©ur Lord sprang out of Judah. Heb. vii. 14. Therefore, " the 
 sceptre shall not depart from Judah, nor a law-giver from be- 
 tween his feet, until Shiloh come," (Gen. xlix. 10.) signifieth, 
 that it would at that time have departed from Judah into some 
 other hand; for it is a contradiction in terms, to say, the scep- 
 tre shall not depart from Judah, &c. until Judah come. 
 
 Why did certain of the Pharisees say, (for I apprehend, 
 some of them were friendly, John iii. 1.) Get thee out,:j: and 
 depart hence, for Herod will kill thee? Did they not know 
 that he was craftily watching of him, being jealous, because 
 he knew that he was not in the right line for the dominion, 
 
 * 2 Mac. ix. 7, 8. 
 
 7 Herod the Great came in like a fox, and reigned like a lion. This great 
 •wicked man, was under continual apprehension of being- assassinated, even 
 by the hands of his own sons, three of whom he had put to death, bringing 
 this charge against them. There were also many snares laid for his life, but 
 he was preserved for a dreadful scourge to that wicked generation; and 
 when his woi-k was accomplished, then the hand of God smote him in a 
 most awful manner, and the stench of his filthy carcass was intolerable to 
 liis attendants, some time before his death. 
 
 I This manner of speech, according to our idiom, appears harsh; hvA li 
 was not so to them. See Gen. xii. 1. Zee. vi. T. 
 
65 
 
 and that a descendant of David was then looked for, accord- 
 ing to the scriptures? The answer that jesus gave, is an an- 
 swer to this question, to wit; go ye and tell that fox, (Mark 
 xii. 13. Lam. v. 18, 19. Oba. 21.) behold, I cast out demons, 
 and I do cures to-day, and to-morrow, [according to the Scrip- 
 tures,] and the third I shall be perfect, [to overthrow him, ac- 
 cording to the Scriptures;] nevertheless, I must vvalk to-day, 
 and to-morrow, and the third, [will be their hour, and the 
 power of darkness, Luke xxii. 33. xx, 20. Lam. iv. 20.] for it 
 cannot be that a prophci perish out of Jerusalem; therefore, I 
 will not go out of Jerusalem, and save myself by flight. And 
 that he and his parasites were jealous of him, is also evident, 
 according to his parable. Mat. xxi. 38. Indeed, nothing but 
 the over-ruling hand of God preserved him from their power, 
 until the appointed time. 
 
 Dan. viii. 23. And in the latter time of their kingdom, 
 when the transgressors are come to the full ^ (Isa. i. 28. Dan. 
 ix. 24.) a king of fierce countenance, and understanding dark 
 sentences, (Prov. i. 6.) shall. stand up, [to defend them against 
 the latter time of their old enemies;] which " Herod the gr^at" 
 certainly did, and, at the same time, sold them into the hands 
 of the Romans. 
 
 This dynasty understood " dark sentences," i. e. they were 
 conversant with the prophets. Mat. ii. 1 — 8. Acts xxvi. 3 — 27. 
 Here Paul could freely speak of Jesus; the object of fear for 
 the dominion was out of sight; and, according to the proverb, 
 "out of sight, out of mind." Nevertheless, his removal has- 
 tened their destruction; and the sceptre reverted to him who 
 is of the tribe of Judah, whose right it was, is, and will be, to 
 the end. Ezek. xxi. 27. 1 Cor. xv. 24. 
 
 Judah is my law-giver; Moab is my wash-pot; over Edom 
 will I cast out my shoe, &c. Ps. cviii. 9. I will tread down the 
 usurper, with all who brought him in, set him up, defended, 
 and supported him.* The words of Balaam, which were put 
 
 * Isa. X. 27,. A remnant was saved; and tlie will of their Fatlier was done 
 in earth, by their ministry, verse ^2. Rom. ix. 27. But the great body awoke 
 to shame and everlasting contempt; (Dan. xii. 1. John v. 23, 29.) pursuing of 
 them from generation to generation. But '*in the latter day," the one body 
 Is to return, and which Paul callcth "our vile body." That it will " be fa- 
 shioned like unto his glorious body:" even that body which, united to its 
 
 1 
 
66 
 
 into his mouth by the messenger, (Num. 24.) to wit: there 
 shall come a star out of Jacob, and a sceptre shall rise out of 
 Israel, and shall smite the corners of Moab, and destroy all the 
 children of Sheth (or Seth.) It is an undeniable fact, that the 
 religion of a country in old times, was looked upon as its only 
 strength; and indeed, the law of Israel, even when the iniqui- 
 
 '* elect" head, was a light to lighten the Gentiles, gathering of them into 
 ** the same spirit of faith." For, saith he, if the casting away of them be the 
 reconciling of the woi'ld, what the receiving but life from the dead? Rom. 
 xi. 15. See Isa. xxvi. 19. Verses 17 and 18, contain a complaint and appeal; 
 and the complainants are answered by a promise, verse 19. This is not a 
 remnant separated from the great body, as Isa. x. 22i but the whole, as Eze. 
 xxxvii. 11 — 15. See Rom. xi. 25 — 28. These things are in " the prayer of 
 Moses, the man of God," who foresaw the destruction of his people, saying, 
 Thou turnest man to destruction, and sayest. Return ye children of [those] 
 men. Ps. xc 3. see verse 13. with Rom. xi. 16, 28. Thou turnest man to 
 destruction, saith Moses: to understand which, see Isa. Ixvi. 4. 1 Thes. v. 3. 
 2 Thes. i,9. 2 Pet. ii. 1. iii. 16. As saith the prophet, respecting tlieir last se- 
 vere judgment, "and in that day they shall roar against them, like the roar- 
 ing of the sea; and if [their' blind guides] look unto the land, [supposing 
 it is sacred, which was, and is yet their idea,] behold, darkness, [extremity 
 of] sorrow, and the light is darkened in the heavens thereof." Isa. v. 30. See 
 Luke xxi. 25 — 35. All these things, viz. sun, moon, stars, &c. are used as 
 figures, according to the *' similitudes" of language in " the Scriptures of 
 the prophets," -which " he came not to destroy, but to fulfil." 
 
 Thou turnest man to destruction, (saith Moses,) and sayest, ** Return ye 
 children of men." And he saith. For a thousand years in thy sight, as yes- 
 terday, (i. e. nothing to thee,) when it is past, and a watch in the night. Isa. 
 xxi. 11, 12. And again, in his prayer for his people, he saith, Return, O Je- 
 hovah, (how long?) and let it repent thee concerning thy servants. This last 
 is what Paul meaneth, Rom. xi. 28. For one and all, master and disciples, 
 kept the eye steadfast upon " the law and the prophets." Isa. 1. 4, 5. xxix.24. 
 Luke iii. 23. (*' Now this very Jesus had been about thirty years under go- 
 vernance." See Thomson's translation, corroborated by the words of the 
 apostle; see Gal. iv. 1, 2; so likewise the prophets; see Micah vii. 15. Ps. 
 cxix. 18.) 
 
 This " prayer of Moses, the Man of God," was the comfort of Peter; and 
 with the words of this prayer, he comforted the obedient children; (2 Pet. 
 iii. 8, 9.) who, seeing the " sv/ift destruction" which was coming upon them 
 for all their iniquities, mourned for them with exceeding great sorrow; (Rom. 
 X. 1. xi. 14, &c. Eze. xiv. 14 — 20.) yea, not even the tears of the last, the 
 great, the perfect intercessor, for Israel, " because thou knowest not the 
 time of thy visitation." Luke xix. 41 — 45. " How long?" saith Moses. "Until 
 the words of God sliall be fulfilled." Rev. xvii. 17. The strengths of govern- 
 ments were given to the beast, viz. priestcraft; by which they have been 
 sorely chastised from age to age; but in the days of the voice of tlie seventh 
 messenger, the mystery of God will be finished, &c. Rev. 10. 7. 
 
67 
 
 ties of the people were great, and perverse to this righteous 
 law, was, for his name's sake, the strength of Israel, until Shi- 
 loh came. As it is written, Jehovah came from Sinai, and 
 rose up from Seir unto them; he shined forth from mount 
 Paran, and he came with ten thousands of saints; from his 
 right hand a fiery law for them. Deut. xxxiii. 2. 
 
 The corner stones of the wall of a city are for its support. 
 Job. xxxviii. 6. Ps. cxviii. 22. And the religion of Moab was 
 the corners or strength of Moab; which strength was " the 
 doctrine of Balaam;" from which all idolatry of worshipping 
 the dead, from a belief of their hearing, &c. and erecting 
 images thereof, proceeded. 
 
 " Jesus and the resurrection," is a stone that smites the 
 abomination out of the heart, and destroys all the children of 
 Seth. 
 
 If the prophecy is taken in a literal sense, it signifieth, he 
 shall destroy all mankind; who, from Noah, are literally the 
 children of Stth. Observe, it is a parable; and a parable is 
 ''a dark saying;" (Prov. i. 6.) therefore, not to be understood 
 literally. " He took up his parable, and said" — Num. xxiv. 
 3, 15. 
 
 After the image of God, in which he had created him, was 
 defaced in the first Adam, by transgression, he begat in his 
 own likeness, after his own image, and called his name Seth. 
 Gen. V. 3. And as this parable cannot surely signify to destroy 
 all mankind, in which Enoch, Elijah, yea, Messiah himself, 
 (who is the head of every man) are included, it must signify 
 some'-hing else. It, therefore, meaneth, he shall destroy all 
 the image of Sheth, in the children; that is done by creating 
 of the mind anew, in the image of the mind of the second 
 Adam, whose mind is the image of his God, and never was 
 defaced. Isa. xxix. 23. xliii. 7. Col. iii. 10. ch. i. 15. 2 Cor. 
 iv. 4. Heb. i. 3. Ps. cii. 18. Eph. ii. 10. iv. 24. 1 Cor. ii. 16. 
 Phil. ii. 5. Rom. xii. 2. 2 Tim. i. 7. 1 Pet. iv. 1. Such a mind 
 as his, is in all his obedient children. There is no idolatry- 
 there: if a phantom for a moment sweeps across it, by look- 
 ing unto Jesus, the author and finisher of our " spirit of faith," 
 the idol vanisheth as an empty dream. Thus, by reason of 
 the use of the Word of God, we have our senses exercised to 
 discern both good and evil, and we laugh at the spej^tres of 
 
68 
 
 folly that used, in our ignorance of the Father, and his Son 
 Jesus Christ, to torment us. 
 
 If you will believe Mahomet and E. Sr the visions of their 
 imaginations were all realities; and each of them collected his 
 inventions from the visions of prophecy. 
 
 In the vision seen by Daniel, he was in a deep sleep, on his 
 face, toward thr ground; but he touched him and set him up- 
 right, i. e. he dreamed (Dan. vii. 1.) that he touched him and 
 set him upright. Dar;. viii. 15, 18. He saith, I saw in the 
 night, visions,* and behold, one like the Son of man came with 
 the clouds of Heaven, and came to the ancient of days, and 
 they brought him near before him. And there was given him 
 dominion, and glory, and a kingdom; that all people, nations, 
 and languages, should serve him. His dominion is an ever- 
 lasting dominion, which shall not pass away; and his kingdom 
 that which shall not be destroyed. The Ancient of days, as I 
 have before observed, does not imply personality; " Ancient 
 of days," to signify the person of Jehovah, the Creator of day 
 and night, with whom there is neither day nor night. It cannot 
 mean any such representation. Here arc two, that is past dis- 
 pute; and the Son of man, who died and rose again from the 
 dead, and who was seen in that vision, previous to its becom- 
 ing a reality, in the fulness of the time, " was made of a wo- 
 man, made under the law;" and we know that he who was 
 made of a woman is the Christ, that the Christ poured out his 
 soul unto death, (Isa. liii. 11.) that he is Jehov^ah's righteous 
 servant, that he is a man, that he is substance, (Luke xxiv. 
 39.) that his witnesses, who did eat and drink with him, after 
 he arose from the dead, (see Acts x. 41.) are men of truth; 
 
 * Mahomet sttid, that he was literally and actually transported through the 
 heavens, (of his own imagination,) by tlie angel Gabriel, in so rapid a man- 
 ner, that by the time he descended, a pitcher full of water, happening to 
 stand in his way, when he took his airy flight, was not then emptied of its 
 contents; though the wonders that he says he saw. Sec. appear to have re- 
 quired a long space of time. E. S. when walking about the streets of Lon- 
 don, at the same time was travelling through the lieavens and hills of his 
 own inventions; and Joanna Southcott, of the same visionary family, in her 
 wonderful reports of what she saw, has informed all the fools who believed 
 in her mission, (and they also are not a few,) that she "saw a pig cast 
 alive into a furnace, and was told by her guide, it was a type of the de- 
 vil," he. 
 
69 
 
 thatE. S. IS "a liar," (1 Johnii. 22.) that his "divine humani- 
 ty" is an image of his own invention, (Ezek. xiv. 3.) an idol 
 of your own heart, for Jehovah knoweth it not, and you have 
 put the stumbling block of your iniquity before your face, in 
 words, to wit: this is a " divine humanity," an idol of your 
 own hewing out, and we know that an idol is nothing n the 
 world, and that there is none other God but one. 1 Cor. 
 viii 4. 
 
 The mind in which any form of God is erected, is an impure 
 mind. The Ancient of days, as I have before observed, is a 
 "similitude," signifying, the age. power, puri. , and du« abi- 
 lity of his righteous law, by the which he sitteth in the throne 
 of judgment; as saith the prophet, God standeth in the con- 
 gregation of the mighty, he judgeth among the Gods. (Ps. 
 Ixxxii. 1. Deut. i. 17. 2 Chron. xix. 6.) It is a fiery stream, it 
 issued, and came forth from before him. To understand the 
 remainder of verse 10, see Jude 14, 15. 
 
 " I beheld then, because of the voice of the great words 
 which the horn spake." Luke xiii. 31. Acts xii. 1 — 3, &c. 
 This horn was supported by the heathen, and (ht- priestcraft; 
 the whole of which differed nothing from the heathen, except 
 it was, that they held the oracles of God, and were strenuous 
 for not erecting an idol, in some form agreeable to the old 
 imagery within. 1 Kings xviii. 26 — 30. See Mat. xii. 24. 2 
 Kings i. 2, 3. 
 
 The Beast signifieth priestcraft, supported by its tool, civil 
 authority. The Beast was slain, and his body destroyed, and 
 given to the burning flame. The fiery law, according to the 
 judgment thereof, was poured upon the desolate, according to 
 that which had been determined, (for which, see Moses and 
 the prophets,) and his "body of divinity" (as the priests call it,) 
 was gradually burnt up. 
 
 Afterwards, the craft getting strong again, by reason of the 
 old tool being on its side, an image was made to the beast, 
 which had a wound with a sword, and did live, i. e. lived in 
 his image. Now an image, if it is well executed, that which it 
 represents may be known by it. 
 
 The first beast, had its rise in the tents of Ham, progressed 
 in every shape of wickedness, and at the time the judgment was 
 
70 
 
 set, and the books were opened, (Isa. xxix. 11, 18,) had bc^ 
 come most dreadful, most terrible! 
 
 Herod, a heathen by birth, and, a " most vile" heathen in 
 practice, was sitting upon the throne of Israel; and, with the 
 consent of the people, having flattered them with conquests 
 and pomp, was wielding the sceptre of Judah, as if it was 
 his own, and no way accountable to God, whose law is the 
 strength of that sceptre! What a sad state were all things in! 
 And bad as the ages have been, since that age, alas! what would 
 have happened, had the Shiloh not yet come! 
 
 O! blind Jews, iniquity has punished your iniquity, and by 
 putting your shoulder to keep up the old idolatry of the nations 
 (1 Thes. ii. 16.) which Jehovah had appointed a day that it 
 should fall: like the dog, who would not eat the hay, because 
 not the food of his taste, but growled, snarled, snapped at, and 
 bit the ox; crushing, trampling under his feet, and grossly pol- 
 luting the food that was sweet to the taste of a clean beast, who 
 parted the hoof, and chewed the cud, musing, and thinking 
 again and again; therefore, keep away every ox, let him be 
 starved to death by his own stubbornness and malice. Amos 
 viii. 11, 12. 
 
 The Jews have been sorely chastised for all their iniquity; 
 and the instrument thereof has been the image of the first beast, 
 which had a wound with a sword, viz. the word of God, whose 
 deadly wound was healed, and, in his image, did live. 
 
 The ten horns, signify the civil power, whether in a greater 
 or less degree; this power was as much the tool of priest Calvin, 
 when he roasted Servetus in the fire, as with any of the beast, 
 viz. priestly authority, since its first rise. 
 
 It is represented as rising out of the sea; which signifieth, 
 " councils," " sanhedrims," " synods;" in the which, gods, 
 creeds, confessions of faith, &c. have been manufactured; and 
 its root was the tents of Ham, in the family of his youngest 
 son Chanaan. Yea, even the power of the great Nebuchad- 
 nezzar was its tool;* and when that dynasty was expelled, the 
 power of Darius became the tool thereof;! did they not make 
 the power of the kings of Israel a tool for them? Did they ever 
 make the law of God their rule? no: but one party, headed by 
 
 * Dan. iii,. f Dan.vi, 
 
71 
 
 the priestcraft, went against another party, also headed by the 
 priestcraft, and the law of God was as much regarded among 
 them,* as the gospel lawf has been among the "image to the 
 beast;" and wherever the great red or bloody dragon made its 
 appearance, a cursed troop, having the spirit of Cain in them, 
 was the head, with their tool, viz. the power of the civil magi- 
 stracy, to work their persecutions by. 
 
 But through his mysterious ways, " who worketh all things, 
 according to the counsel of his own will," the tool is beginning 
 to leave them, and like Samson, whose strength was for a 
 scourge to the Philistines, they are becoming weak as other men; 
 and it is well for this writer and myself that it is so: otherwise, 
 " our volume," and the authors, would have been roasted in 
 the fire ere this, and myself and this answer would undergo 
 the same sentence and execution; for priests never did, when 
 it was in their power, suffer any one to dispute and expose their 
 villany; yea, even now, let the teachers of any sect only have 
 the same power in their hand. Dost thou say, " Am I dog to 
 do this?" Yea, thou, who disputest the point, art that very dog, 
 2 Kings viii. 13. 
 
 Blessed God, who hath so ordered it, that the dragon, that 
 is in the sea, by taking away the power of the image of the 
 beast, will be slain; opening the, way, that light mav enter, Isa. 
 xxvii. 1; at which time, there will be a new heaven and a new 
 earth: for the second dispensation, having been also corrupted, 
 by reason of necessity,:]: by necessity, also the old heaven and 
 the old earth must pass away;§ at which time there is no more 
 sea, Rev. xxi. 1. " The tabernacle of God," is " the doctnne of 
 God;" this is " the Bride, the Lamb's wife;" and he that hath 
 this doctrine in him, hath both the Father and the Son; even 
 " the man Christ Jesus," the Son of the Father, who is one with 
 him, in truth and love, 1 John v. 10. 2 John 3, 9. 
 
 * Deut. vi. 5. X. 12. I ev. xix. 18. f Luke ix. 54, 55, 56. Mat. v. 44, 45. 
 
 t To understand my meaning of the word necessity, seeExod. xxxii.34. 
 
 Deut. xxxii. 5, 42. Mat. xxiv. 21. Rev. xvii. 17- David Levi, in his answer 
 to Dr. Priestley, saith, " I do freely confess, that these doctrines do not teach 
 or authorize them to shed the blood of Jews—No, Sir, we carefully distin- 
 guish between the doctrine and its professors." 
 
 § All these heavens will be no more at the " change" from {mortal to im- 
 mortality, Job xiv. 12. 
 
72 
 
 ^' There was no more sea." And by what has passed, and 
 is passing before our eyes, the time cometh quicklv, when 
 priestly authority will be so divested of power, that it will -^e as 
 impossible to select themselves into " a holy convocation," &c. 
 in order to enforce the old, or to make new creeds, &c. to gag 
 up the mouth, as it would be to pull the sun from his station. 
 Their day, as to this part of their power, is fast drawing to a 
 close; the evil " spirit of jealousy" is sown among the craft, 
 and like Abimelech, and the men of Shechem,* they are afraid 
 to trust each other. 
 
 Wherever it is written, " God sent an evil spirit," they who 
 conclude from such manner of speech, that it meaneth some 
 abstract evil being, sent to deceive, are ignorant of the law and 
 the prophets; see Num. v. 14. Jer. iv. 10. " The deceived 
 and the deceiver are his."f Isratl, in their wickedness, were 
 always deceived by false prophets, speakmg unto them in the 
 name of Jehovah, Jer. xiv. 14. And they drew their" conclu- 
 sions from the promises made unto the fathers, supposing, that 
 notwithstanding their deviating from the law of righteousness, 
 by the law of righteousness, consisting in promises, they could 
 not, as a kingdom, be overcome, or destroyed.:}: And there is 
 as much proof from "the scriptures of the prophets," that " the 
 seven spirits of God"§ are abstract beings, as there is, that 
 "an evil spirit," or "a lying spirit," are abstract beings. First, 
 "The spirit of grace." 2d, "The spirit of wisdom." 3d, " The 
 spirit of understanding." 4th, " The spirit of counsel." 5th, 
 " The spirit of might." 6th and Tth, " The spirit of knowledge 
 and fear of Jehovah." Are these seven abstract beings? No: 
 but the fulness of the spirit of Jehovah, which rested upon him, 
 making him of quick understanding in the fear of Jehovah, not 
 judging after the sight of his eyes, but the inward parts,** nei- 
 ther reproving after the hearing of his ears,f f but in the silent 
 motions of the heart, Isa. xi. Thus he magnifieth the law, and 
 maketh honourable the commandments of his God,:)^:]: who, for 
 his own righteousness' sake, is well pleased in him, saying, 
 " This is my Son, the beloved," (of whom my prophets have 
 testified,) " hear ye him."§§ 
 
 • Judg. ix. 23. f Job xii. 16. J Jer. xviii. 18. § Rev. i. 4. iii. 1. iv. 5. v. 6. 
 ** Ps. li. 6. Rev ii. 23. t}- isa. xlii. 19, 20, 2U n John viii. 7, 8. Jer 
 xvii. 13. §§ Deut. xviii. 18, 19. 
 
Zedekiah was the lying spirit in the mouth of all the pro= 
 phets. 1 Kings xxii. 11, 12. And he knew whom the other 
 meant, when he smote him; a mark of authority, used by the 
 judge, (see Acts xxiii. 2,) as a token that he was a liar; (Ex. 
 xxii. 28.) for Zedekiah was the mouth, or voice of all the pro- 
 phets, being the leader. They were of " the school of the pro- 
 phets;" where, no doubt, the law was their study. The throne 
 of Judah was there. (Verse 10.) This was the throne of Jeho- 
 vah; as saith the prophet, " Do not abhor; for thy name's sake, 
 do not disgrace the throne of thy glory: remember, break not 
 thy covenant with us. Jer. xiv. 21, Judah is my law-giver; and 
 this is the throne of which the prophet spake, saying, " I saw 
 Jehovah, sitting on his throne." What! some object of sight? 
 or did he see him, as he had revealed himself to Israel, by a 
 righteous law? See Deut. i. 17. Ps. Ixxxii. 1. 2 Chron. xix. 
 5 to 11. " And the scriptures cannat be broken." John x. 35. 
 The host of heaven, standing by him on his right hand and on 
 his left, were the rulers and the prophets; and I have no doubt, 
 (outwardly,) a very respectable looking company, grave and 
 solemn. 
 
 This was the prophetic language used in those days; and 
 Zedekiah knew, that Micaiah called him a son of Belial, i. e, 
 a lying spirit; making all the rest lie, having trusted in him, as 
 a prophet. By suffering Jehoshaphat and his army to go with 
 Ahab to the battle, it deceived Zedekiah, who expected there 
 would surely be victory by the hand of Judah. Thus, that pro- 
 phet was deceived, (Eze. xiv. 9); and no doubt, on the return 
 of the vanquished, he was punished for deceiving of them, 
 (Eze. verse 10,) who needed not to have been deceived, if he 
 had hearkened to the righteous judgment which had been pro- 
 nounced against that wicked branch of a most vile root, Ahab, 
 the son of Omri, who appears to have been a creed makeio 
 Mic. vi. 16. It was Jehovah's voice that cried unto the city, 
 saying, " Who shall go for us?" Hear ye the rod, and who hath 
 appointed it; and the man of wisdom saw his Name, it being 
 evidently proved, that he was a true prophet. Mic. vi. 9. Deut* 
 xviii, 21, 22. 
 
 But according to the blasphemy of the image of the Beasts 
 the prophet saw an object^ located on some kind of seat, with a 
 multitude of some kind of phantoms^ which they call spirits, an-^ 
 
74 
 
 that one of them (a devil of course,) steps forth and offers his 
 services of becoming a lying spirit in the mouth of all the pro- 
 phets, &c. But God created no such beings as devils, running 
 down men, women and children's throats, deceiving and tor- 
 menting of them. — O, this most horrible blasphemy have men 
 uttered against the God of Truth and Love!! The doctrine of 
 the immortality of the soul of man, hath thus led them to 
 " blaspheme the God of Heaven," and despise " the man 
 Christ Jesus." 
 
 We read, that the number of the Beast is the number of a 
 man: that is to say, the age of a man; to wit, 666. Rev. xiii. 17", 
 18. This was the age of Noah when he cursed Canaan, (Gen. 
 ix, 25,) who was not a little child. Noah was 600 years old 
 when the flood came upon the earth, (Chap. xii. 6,) and at his 
 age of 666, he cursed Canaan, who was no child, but at an age 
 capable of laying the foundation of evil. At the age that Noah 
 cursed Canaan, iniquity was working its way fast. Noah, fore- 
 seeing the result of things then taking place, pronounced the 
 first curse after the flood. Therefore, the mark of the beast 
 is a curse, and the number of his name is Canaan; i. e. his 
 root and his nativity is of Canaan, and the curse of Canaan is 
 upon him. 
 
 Men never set up idols, and practised religious rites and 
 sacrifices, without first having a foundation for it; the object 
 was the dead; Ps. cvi. 28.^ and the figure thereof, was the idol 
 worshipped in an image. Deut. vii. 25. xii. 3. Noah, at that 
 age, cursed the seven devoted nations, then in the loins of their 
 father;! ^^ which time, " the abomination that maketh deso- 
 late," was building upon; and in the days of Abraham, the ini- 
 quity appears to have been confined to Sodom and Gomorrah; 
 but afterwards, when his posterity were brought out, (who, as 
 it were, were hid in the land of Egypt to be brought out as 
 the instruments of judgment and vengeance against those seven 
 abominable nations).j: their wickednesses, as religious rites and 
 sacrifices, are not to be mentioned,§ any farther than the his- 
 tory testifieth, and which testimony will lead " the mind that 
 has wisdom" to justify the ways of God, when he commanded 
 them to be utterly destroyed. This could have been done by 
 
 * Deut. xxvl. 12, 13, 14. f See Heb. vii. 10. t Exod. xxxiv. 10 
 § Eph. V. 12. 
 
75 
 
 nre, as it had been done in the days of Abraham; or by swal° 
 lowing of them down by an earthquake. But his way is the 
 right way, (Exo. xxxiv. 10,) that we might have a sure history 
 of all those things, and for what they were done, tracing the 
 effect to its proper cause, viz. Idolatry, and the certain coming 
 of Messiah, who, by the resurrection from the dead, has laid a 
 sure foundation, and proved to a demonstration, that the dead 
 know not any thing; but that we might seek for immortality, 
 by a belief in the heart, that God hath raised him from the dead. 
 (Rom. X. 9.) This is the glad tidings. This '' spirit of faith^" 
 hath no concord with Belial, and in the heart, where Christ 
 thus reigneih, there is no more curse. Rev. xxii. 3. 
 
 *' Ye shall leave your name for a curse unto my chosen," said 
 the prophet, speaking of the excision. Isa. Ixv. 15. Hence 
 Peter, (who well understood the prophets,) in his epistle to the 
 elect, called them, " cursed children;" noting down at the same 
 time, the mark of the beast, viz. the ways of Balaam. 2 Pet. ii. 
 14, 15. 
 
 I saw in the night, visions, and behold, (one) like the son of 
 man, &c. Dan. vii. 13. i. e. the clouds of Heaven with which 
 he came, they brought him near before him. Then, upon what 
 principle was he thus brought near? By a ministry, preaching 
 peace by Jesus Christ, (Acts x.) " to the Jew first, and also to 
 the Gentile." Thus, by a figure, he is represented as being 
 brought near; i. e. as a " Mediator between God and men;" 
 placing him between that fiery stream, that issued and came 
 forth from before him. (Deut. xxxiii. 2. Ps. 1. 21, 22, 23.) 
 
 It was a vision of the reality of a Mediator, at the appointed 
 time; viz. the man Christ Jesus, (1 Tim. ii. 5,) who said, 
 (speaking of the destruction then ready to fall upon them,*) 
 Except those days should be shortened, there should no flesh 
 be saved; but for the elect's sake, those days shall be shortened. 
 And was he not the elect Mediator? Isa. xlii. 1. Behold my 
 servant, whom I uphold; mine elect, in whom my soul de- 
 lighteth; I have put my spirit upon him; he shall bring forth 
 judgment to the Gentiles: and by him, an elect remnant was 
 saved, out of all the tribes of Israel, at the head of which, after 
 
 • Zeph. ii. 2, 3— This is different doctrine than the blasphemy contained 
 In Calvin's decrees. 
 
Ills resurrection, he went forth " having their Father's name 
 written in their foreheads," whose name is Love. He that 
 loveth, dwelleth in God, and God in him; and thus he went 
 forth, conquering, and to conquer. This was the royal priest- 
 hood, after the order of Melchizedek; the ministering spirits, 
 sent forth to minister. These were the chariots of salvation. 
 Jehovah gave the word; great was the company of those that 
 published. Ps, Ixviii. 11. lea. Hi. 7# Nah. i. 15. Mark xiii. 
 10. This company was the clouds of Heaven, with which he 
 came, and that brought him near before him. As saith one of 
 these ambassadors for Christ, " we pray you, in Christ's stead, 
 be ye reconciled to God." 
 
 The apostles tell me, that " God is one;" and that he is *' the 
 God of our Lord Jesus Christ." And Jesus saith, This is life 
 eternal, that they might know thee, the only true God, and Je- 
 sus Christ whom thou has sent. 
 
 But with respect to this writer's doctrine, to help out with 
 which, he has selected the following, to wit: I and my Father 
 are one; John x. 30; then, by these men's rule in arithmetic, 
 and their quibbles in logic, John xvii. 22, 23, must come up 
 to their measure, to wit, " That they may be one as we are." 
 
 I would advise those whom they are deceiving, to read with 
 attention the 17th Chap, of John; and even here, not to stop 
 and draw hasty conclusions; as for instance, verse 24, " thou 
 lovedst me before the creation of the world." This is explain- 
 ed by Peter, who surely knew what his master meant, better 
 than these men do; to wit: 1 Pet, i. 20. who verily was fore- 
 ordained before the foundation of the world, but was manifest- 
 ed in these lost times for you, SiC. Therefore, he meaneth, 
 that the love of his God was set upon him, before the creation 
 of the world. He speaketh of *' the most high God," and not of 
 himself; even the God and father of our Lord Jesus Christ, 
 ^vho created all things, by Jesus Christ. The apostle, in his 
 epistle to the Galatians, (chap, iii.) saith, the promises were 
 made to Abraham and his seed; and that this seed is Christ; 
 <* and this I say, that the covenant that was confirmed before 
 of God, in Christ, the law, which was four hundred and thirty 
 years after, cannot disannul, that it should make the promise 
 of none effect." Is this man speaking of a pre-existing person, 
 or of a promise jnade to Abraham, confirmed with an oath. 
 
77 
 
 Respecting his seed; which seed, saith he, is Christ, verse 16, 
 17* But as to person, was Abraham's seed, viz. the Christ, ia 
 whom God confirmed the covenant; a pre-existing person, 
 when Jehovah swore unto Abraham. Gen. xxii. 16, to 19. 
 Hcb. vi, 13.* thus all things were created by him, and for 
 him. 
 
 " Daniel Waterland, D. D. master of Magdalen College in 
 Cambridge, and chaplain in ordinary to his majesty," who 
 wrote against the other side of " the street," in the year 
 1720, in one of his " sermons," entitled, "Christ's Divinity 
 proved from Creation," has made the following observation, 
 to wit: " the next passage in order is Ephe. iii. 9. God, who 
 created all things by Jesus Christ, The sense of this must be 
 the same with the former, and needs not any comment. The 
 last words, by Jesus Christ, are observed to have been wanting- 
 in the most ancient copies; and are therefore probably pre- 
 sumed to be an addition to the text. If so, then this text is 
 nothing to our present purpose. I shall only remark, that when 
 this text is away, there will be but one left in the whole scrip- 
 tures, where that particular form of expression is used of God's 
 making the v/orlds by the son, and that is Heb. i. 2. By 
 whom also he made the worlds." Thus, one after another, 
 these mutilaters would have the different places expunged 
 from the book, because they cannot stretch them to suit their 
 jarring creeds, and abominable confessions of faith — Hebrews 
 i. 2, has no allusion to the sense put upon it; as for instance, 1 
 Cor. X. 11. " now all these things happened unto them for our 
 ensamples, and they are written for our admonition, upon 
 whom the ends of the world are come." This is the two co- 
 venants; the ends of which met upon that generation. The old, 
 had come to the last end;t and the first end, or beginning of 
 the new covenant met it; for the one could not pass away, un- 
 til the other came, and forced it off; " he taketh away the first, 
 that he may establish the second,:[: Heb. x. 9. But admit the 
 
 * Acts vii. 17. It was the certainty of a reserved people, who were won- 
 derfully kept, until the seed should comej and the excision is as full a proof 
 that he is come, as that he was to come: was a proof, by their being- preserv- 
 ed in one place, and known as a distinct people, at the very time, when their 
 old enemies, as to name and genealogy, (Ezra iv. 15. Est. vi. 1.) were swal- 
 lowed up in the Roman vortex. 
 
 t Isa. li. 6, Heb. viii. 13. X Isa. li. 16. Dan. ix. 27. 
 
78 
 
 testimony of this writer; viz, Emanuel Swedenborg is a 
 messenger sent to supersede the apostles by a new message, 
 &c. There would be two ends and a middle, that is to say, 
 three covenants. But they must first root out the foundation 
 from " the book of Jehovah," and prove, that " the man 
 Christ Jesus" is a non-entity; a task, which this writer has, in 
 a very aukward manner, undertaken to do, see pages 4, 8, &c. 
 Why do these deceivers act in this hypocritical way? Why do 
 they cant in this Babylonian jargon? Why not boldly speak the 
 language of their heart? to wit: " we despise the man, and We 
 deny that he raised him from the dead, and gave him 
 power," &c. 
 
 There is as much proof from Eph. i. 4. for the personal 
 pre-existence of the saints and faithful at Ephesus, as there is 
 for the personal pre-existence of Jesus, John xvii. 24. also 2 
 Tim. i. 9. This is the election, both head and members, unto 
 whom the mystery of his will was made known, according to 
 the good pleasure of his will which he had purposed in himself; 
 &c. Eph. i. 9: the whole of which has no more to do with John 
 Calvin's election, than it has to. do with his Christ, or Ema- 
 nuel Swedenborg's Jesus; — but an appointment to the office of 
 messengers, to make known his will, in and by the Christ, and 
 thereby establishing the covenant made with Abraham, in his 
 seed, and that by an oath. And although there has been a 
 vast company of the workers of iniquity of all sorts and sizes, 
 trying their hand at it for many ages past, yet is it the same as 
 when he established it by them; (Eccle. iii. 14.) the gates of 
 darkness never did prevail, and the time cometh, when it shall 
 prevail against them. 
 
 The glory which thou gavest me, I have given them, that 
 they may be one, even as we are one. John xvii. 22. Do such 
 writers as this man, know what this " glory" meaneth? Truly, 
 if we may judge by their doctrines, they know as much about 
 it, as " the wild ass of the wilderness" knoweth of the nature 
 and properties of the loadstone, or how to appreciate its 
 worth. 
 
 Do you suppose, there was no glory in throwing down and 
 and rooting up the ancient heathen superstition that had been 
 making inroads for many ages in different shapes, and by the 
 priests thereof (at the head of which, Caesar was the high 
 
79 
 
 priest,) looked upon as " the everlasting hills?"^ And will there 
 be no glory in destroying the present abominations, which are 
 the image of the other, only finer drawn and painted, the bet- 
 ter to deceive? And this will be done by the same "doctrine" 
 that overthrew the other. 
 
 It is the curse of man, that proneness to suppose that he is, 
 what he is not; and from the resurrection of Jesus Christ, to 
 this day, what is it that first set up, and keeps up the hireling, 
 but ignorant men paying of them to pray for their immortal 
 souls? Is not this the very root of that accursed superstition 
 (called by those who suppose themselves c\t2LU^ popery f And 
 what are you better than these people? Are not your doctrines 
 the very same? Poor ignorant people, *' you worship you 
 know not what;" and your hirelings know well how to make 
 merchandize of you (2 Pet. ii. 3.) Rev. xviii. Hence the 
 name of the beast, in which Noah pronounced the curse; to 
 wit, Canaan; which being interpreted, is, " a merchant:" (see 
 Acts xix. 24. 25.) and as Mystery Babylon rose, her mer- 
 chandize increased; but she will fall at the appointed time, 
 for strong is the Lord God who judgeth her. Rev. xviii. 8. 
 
 When Jehovah is said to " go down and see," &c. let the 
 eyes of the understanding be fixed upon a prophet, (see Jer* 
 vi. 27,) by whom he thus acted; yea, and searched Jerusalem 
 with candles, Zeph. i. 12. Jesus Christ and his twelve apostles, 
 were, and are these candles. Their doctrine^ is one; and it is 
 " the doctrine of God." Jesus the Christ is judge; the apostles 
 are judges; and " the Most High God" is judge himself. 
 Selah. 
 
 It is " the doctrine of God;" which is " the doctrine of 
 Christ;" which is " the doctrine" of the ambassadors for Christ. 
 Thei-e is no plurality in it. It is one; — no jar, no break, but 
 one joint v/ord. For this he prayed to his God, saying. That 
 they may be one, as we are, that the world (through their tes- 
 timony,) may believe that thou has sent me. 
 
 And would you foist your abominations upon Christ; sup» 
 plant the ambassadors for him, and make God a liar? Out 
 with your filthy inventions. This is the charge which the 
 apostle giveth against the whole Gnostic crew; to wit, Who- 
 soever transgresseth and abideth not in the doctrine of Christ, 
 
 • Isa. xlu. t3, 14; 15. Nah. i. 5. Hab. iii 6. Zeph. i. 10. 11. Acts xis. y. 
 
80 
 
 hath not God. He that abideth in the doctrine of Christ, 
 he hath both the Father and the Son. If there come any 
 unto you, and bring not this doctrine, receive him not into 
 your house, neither bid him God's speed; for he that bid- 
 deth him God's speed, is partaker of his evil deed. 2 John 
 9, 10, 11. 
 
 Whenever the scriptures speak of " the Most High God," 
 as going down, seeing, wondering, &c. any absurdity that 
 may appear, is to be done away from the mind, by remem- 
 bering the Elohim, at that time; see Exo. xxii. 28. Deut. 
 X. 17. Jos. xxii. 22. Ps. Ixxxii. 1-^6. (Johnx. 35,) Ps.cxxxvi. 
 2. cxxxviii. 1. For being vested by the authority of God, to 
 act according to justice and judgment, mercy and truth, (which 
 four make a plurality,) contained in a righteous law, (the 
 glorious high throne from the beginning, Jer. xvii. 12,) hence 
 he called them Gods. This plurality was contained in onej 
 viz. Moses; Exod. iv. 16. " I have made thee a God to Pha- 
 raoh:" i. e. a head over him; justice and judgment were the 
 habitation of his throne in Moses. In justice, judging that 
 nation; and by the right hand of the same Moses, in the sight 
 of Pharaoh and all his host, mercy and truth went before 
 his face, in the deliverance of his people, (Ps. Ixxxix. 14. 
 Acts vii. 7.) Justice and judgment, mercy and truth, these 
 are the cherubim recorded in the Book; and " blessed the 
 people, that know the joyful sound; they shall walk, O, Je- 
 hovah, in the light of thy countenance." Thus, notwithstand- 
 ing the fables of Jews and Gentiles, the scriptures speak 
 of only four; and if those cherubim are some kind of cre- 
 ated animals, Moses, who had " the pattern" of all that 
 he made shewed unto him in the mount, must have brought 
 down the commandment in one hand, and a pattern to make 
 an idol in the other! Exod. xx. 4. 
 
 Job saith, " He holdeth back the face of his throne:" by 
 which is meant, he keepeth back justice and judgment, that 
 wrath should not flow down as in a moment upon the trans- 
 gressors, (Ps. cxxx. 3); and also, " he spreadeth his cloud 
 upon it." Job XXV i. 9. Lev. xvi. 2. All those things that 
 were made in the wilderness; Messiah, when he came, as 
 the ministering word of God, he shewed them unto him^ 
 the meaning thereof, by the out-pouring of his spirit with- 
 
81 
 
 out measure, ^'^ic, vii. 15. As to your " hard speeches against 
 God," to wit, when you speak of the temptation of Jesus 
 in the wilderness, they are most blasphemous! Do you not 
 say, that the spirit of God drove God into some wilderness, 
 among wild beasts, to be tempted by a devil, such as vou 
 teach? This is one of this writer's '* hundred and f rtv-four 
 passages, in proof that Jesus Christ is the supreme and only 
 God of heaven and earth;" Page 18 on Mat. iv. 7. 
 
 Let us see what Mark saith; though his words appear diffe- 
 rent, vet the sense is the same. Mark i. 9, Jesus was baptised 
 of John in Jordan, &c. And there came a voice from heaven, 
 Thou art my beloved son, in whom I am well pleased. And 
 immediately the spirit driveth him into the wilderness, and he 
 was there in the wilderness (see Mic. vii, 15.) forty Hays, 
 tempted of Satan,* and was with the wild beasts; and the mes- 
 sengers ministered unto him. 
 
 The history of the temptation of the first Adam, is an allego- 
 ry: so likewise, that of the second. 
 
 As to your incarnated '' devil in a snake," it is of apiece with 
 your incarcerated, otherwise, incarnated god in a lump of flesh, 
 and the like history of all the rest of your " dungy gods." 
 
 The general doctrine, educed from the temptation of Jesus 
 is, that the devil [viz. the devil of their own invention] literal- 
 ly took him hither and thither, &c. A very curious kind of a 
 journey, when it is considered who they say he is; viz. one par- 
 ty saith, that he is " the second person in the trinity," &c.; but 
 this writer saith, Nay, he is not '^ a co-partner," but " the sole 
 supreme, and exclusive divinity," &c., '' the supreme and only- 
 God of heaven and earth." 
 
 Some might answer by a question; to wit, " Why were not 
 these things wrote plainer, so that we might as easily under- 
 stand them as any other book?" To this I also answer by a ques- 
 tion. Why do you let men as ignorant of these things as your- 
 selves deceive you? Are you not like the Israelites of old? Jer. 
 v. 31. Do you not also love to have it so? Why do you submit 
 to their teachings, in the which they deny " the man Christ 
 Jesus," by whom alone these things can be understood, ac- 
 cording to the nature and fitness of things, and support thenx 
 
 * Ps. Ixxiv. 14. Is a. xxvii. 1. See Mat. iv. 8. with Job sli. 34 
 
 L 
 
82 
 
 in uttering their jargon, and dreadful blasphemy respecting 
 the temptation of Jesus? Are you not partakers in their sins? 
 You have hitherto done it in ignorance. But now " come out of 
 her," and ihen you will see the nest of abominations you are 
 now in! It is '' the haughtiness of man," that arrogant, domi- 
 neering, superstitious, consequential, vile, covetous spirit of 
 priestcraft, that has sealed "the Book;" for in itself, it is as 
 plain as any other book, according to the nature of things there- 
 in treated of. 
 
 To be tempted, is no sin; and he was in all points tempted, 
 like as Adam, without sin; Heb. iv. 15. For how could Adanv 
 be the figure of him that was to come, except he was tempt- 
 ed as Adam vvas? Rom. v. 14. 
 
 Let no man say, when he is tempted, " I am tempted of 
 God;" for God cannot be tempted with evil, neither tempteth 
 he any man. But every man is tempted, when he, is drawn 
 away of his own lust, and enticed. Then, when lust hath con- 
 ceived, it bringeth forth sin; and sin, when it is finished, bring- 
 eth forth death. James i. 13, 14, 15. 
 
 This writer, in order to fix his idol " divine humanity," 
 alias " human divinity,*' firm, has attempted to degrade the 
 Son of God, by a quotation from Mark, ch. vii. ver. 37, " the 
 people were beyond measure astonished, saying, He hath done 
 all things well." This is another of his " hundred and forty- 
 four passages;" and upon it he observes, " of no mere man 
 can such testimony be given, for in many things we offend 
 ^11." James iii. 2. He then, beside James, also cites Jeremiah, 
 ch. xvii. 9; David, Ps. xiv. 2, 3; and Paul, Rom. iii. 10; to 
 bear witness with him; closing the harangue 'with the f:lir)w- 
 ing observation, to wit: " of Jesus, however, it is written, that 
 no unrighteousness is in him. John vii. 18. And in another 
 place he further says, which of you coRvioceth (or rather 
 convicteth) me of sin? John viii. 46.:* evidently claiming to 
 
 * Me has made it appear, that Jesus challeng'ed those bardentd men, 
 merel}' upon his own account, But the chalUngc- is the same as t!)at of P /uL 
 Comp.^re John viii. 46 with Rom iii 7, 8 The gain-saying Jews had r h.vsg- 
 ed him with being a liar and deceiver; and, as his Master had done, he chil- 
 lenges them to prove it, by convincliisr the people, that any man, who was 
 contraiy to the mind and will of God, c<»uld possibly do what he had done, to 
 the glory of God, among the heathen. See John ix.;^l6--31. ch. iii. 2.; see ch. 
 jiv. 84. with ch. ix. 32, .3.j 
 
83 
 
 be exempt from the guilt of evil; and, consequently, as there 
 is none good but one-, which is God, to be himself that one 
 God." Page 161. Here he has drawn the charge of the most 
 vile sinners (against whom the prophets, whose words he has 
 quoted, were testifying,) and as ther;; are none good, but all 
 are of this class, Jesus is either this vile sinner, or God him- 
 self! But what saith Jesus Christ? " A good man, out of the 
 good treasure of the heart, bringeth forth good things." Mat. 
 xii. 35, And again " httle children, (said John in his epistle 
 to them,) let no man deceive you; he that doeth righteousness, 
 is righteous, even as he is righteous." 1 John iii. 7. And Je- 
 remiah, David, and Paul, refuse to become witnesses against 
 *' the Christ of Jehovah," in favour of his enemies. 
 
 Every prophet has been ransacked by them; and thtiy have 
 stolen his words, like their brother thieves of old, to work out 
 their villany by. Jer. xxiii. 30. Zach. v. 1 — 4. John x. 1, 10. 
 Rev. xxii. 15 — 19. 
 
 The prophet, it is evident, drew the portrait of ** a good 
 man," Jer. xvii. 7, 8. Afterward he delineated the evil man. 
 He saith, " the sin of Judah, written with a pen of iron, with 
 the point of a diamond, graven upon the table of their heart, 
 and upon the horns of your altars," &c. This first verse ap- 
 pears to have been similar to what is called a preface; and he 
 draws the two characters, viz. the righteous and the unrighte- 
 ous. Which of the twain is verse 9 for? " Why halt ye be- 
 tween two opinions?" Compare verses 5, 6, with 7, 8: verse 5, 
 he is delivering a message unto those who would persevere in 
 the deceit of their own heart, notwithstanding they would en- 
 quire of Jehovah, by him; for he knew their heart well. See 
 ch. xviii. 12 — 20; likewise read, with attention, ch. xlii. xliii. 
 and xliv. 
 
 Alas! what " villany" (Isa. xxxii. 5 — 7. Mat. xv. 1 — 14. 
 Ps. cxix. 126.) has not been uttered by an abominable priest- 
 craft, taking the 9th verse of the 17th chapter of Jeremiah for 
 what is called " a text." Yea, and they will bring their " text" 
 (as they call those mutilated Scriptures,) to contradict God 
 himself! (Rom. iii. 4.) to wit: Ezek. xi. 16 — 20. And they 
 shall come thither, and they shall take away all the detectable 
 things thereof, and all the abominations thereof, from thcncej 
 (Mat. xiii. 36—43. see John viii. 44.) and I will give them 
 
84 
 
 one hearty and I will put a new spirit within you, Xuke ix. 55^) 
 and 1 will take the siony heart out of ih;ir flesh, and will give 
 them an heart of flesh, that they may walk in my statutes, and 
 keep mine ordinances and do them; and thev shall be my peo- 
 ple, and I will be their God. " Nay," saith " the spirit of An* 
 ti-christ," ^'this is not true: I am clean by an imputed righte- 
 ousness, and mv heart is deceitful above all things and despe- 
 rately wicked." (Mat. xii. S3 — 37.) That is to say, another 
 man's heart. For their own *' deceitful and desperately wick- 
 ed heart," would get outrageously mad, if " an honest and 
 good heart," from the Word of God, should point out their 
 villany to them, and show unto them the deceit of their heart 
 according to *' the doctrine of Christ." 
 
 They likewise take the words of this prophet, verse 5, to 
 curse all those who believe and trust in " the Lord's Christ," 
 to wit: Cursed* the man that trusteth in man, and maketh 
 flesh his arm, and whose heart (viz. a deceitful heart, like a 
 deceitful how, Ps. Ixxviii. 57.) departeth from Jehovah, i. e. 
 departing from his counsel, after they had sent the prophet to 
 enquire for them, who well knew their deceitful and despe- 
 rately wicked heart, that they would trust in the strength of 
 Egypt, to protect them against their enemy, the king of Baby- 
 lon. As also saith the prophet Isaiah, xxxi. 1 — 3, the Egyp- 
 tians {are) men, and not God; and their horses flesh, and not 
 spirit. 
 
 The filthy descriptions which this writer has pointed out, 
 and applied to Jesus, as a man, though they are a description 
 of his own heart, and that of his master E. S., are in no way 
 applicable to my Lord and Master, who, in following of him, 
 hath led me out of all idolatry, and brought me near to God, 
 '^through the blood of the everlasting covenant." Not the blo'^d 
 of *^ a divine humanity," &c. for the Scriptures testify of no 
 such blood. Nor yet after the following fable, to wit: 
 
 *' Rich were the drops of Jesus' blood 
 
 That calm'd his frowning face. 
 
 That sprinkled o'er the burning throne. 
 
 * The verb "be," is not in the original; it was then in the present tense, 
 to wit: "cursed tiie man," 8tc. 
 
85 
 
 Thus, one part of their God is sprinkled upon some throne 
 set up in their imagination; and a Being, according t/ their 
 description, more like one of the heathen furies, than the God 
 of love, hath his frowning face made to smile at this bio )d! 
 And they have cursed and sent all the Jews to hell, generation 
 after generation, for spilling of this blood, which hath made 
 *' the first person of the Trinity" smile, and caused him to 
 change his tnind! Mai. iii. 6. The next witness that this 
 writer has cited against the purity of *' the man Christ Jesus," 
 is, as usual, a detached part of a Scripture, to wit: Ps. xiv. 
 2, 3!! But unto all whom it may concern in this evil day, 
 when men bring such witnesses as this to further blind the 
 ignorant, I say, be it known, that the man whom his God de- 
 lighteth to honour, (Ps. Ixxxix. 19—38. xci. 14, 15, 16.) in- 
 stead of being of those " who had all gone aside," &c. " the 
 law of his God was in his heart, and none of his steps did 
 slide," and he was the head of the messengers, and Jehovah 
 was seen over them.* It was through them, and by them, that 
 he looked down from Heaven, at that awful period, when he 
 *' searched Jerusalem with candles," and found the rulers, 
 priests, scribes, and lawyers, the very character there deli- 
 neated, to wit: " they had all gone aside, they were altogether 
 stinking^ (Mat. xxiii.) none that did good, (Mat. xxiii. 13.) 
 no, not one." They were found more vile than ever they 
 had been; even like the basket of figs, that could not be eaten, 
 they were so bad. Jer. xxiv. " Have all the workers of iniqui- 
 ty no knowledge, who eat up my people?" Micah iii. 1 — r, 
 9 — 12. " They eat bread, and call not upon Jehovah." Mai. ii. 
 Can it be possible, that this writer is so blind, as not to see 
 here are evidently three parties? viz. the workers of iniquity, 
 to wit, the priests, and their tool, " the secular power," (as 
 priestcraft calleth it,) who had departed from the law of God; 
 secondly, "my people," whom they were devouring; (Mai. iii. 
 16 — 18.) and thirdly, "the congregation of the righteous," 
 by which he was judging the wicked, and delivering the rem- 
 nant, who had ears to hear, from the dreadful calamity that 
 was coming upon them, according to all that was written in 
 
 * Zac. ix. 13 — 17. Rev. xiv. 1 — 5. "Their Father's name was written in 
 their forehead " The Pharisees used to write sentences out of the law, and 
 bind them on the outside of their forehead, to be seen of men. 
 
Moses and the prophets. Deut. xxxii. Ps. xxi. 9. Mai. iv, 1. 
 Mat. xxiv. 14,21,22. 1 Thes. ii. 16. When men are **mad upon 
 their idols," they break off bits to answer their purposes; and 
 without popping to read and consider the connection, off they 
 run with the plunder. Ha! ha! they say, we have g ttten some- 
 thing to strengthen " our confession of faith." Hence the com- 
 mon proverb of the Jew* and of the Gentile, to wit: " He 
 that runs may read.*' Such is " the ignorance of foolish 
 
 men: 
 
 i»» 
 
 At that time they had totally made void the law, as saith the 
 prophet, " It is time for Jehovah to work, for they have made 
 void thy law." It was all turned into merchandize, and the 
 temple itself was made a den of thieves! They never 
 were in such a horrible state, since, as a people, they were 
 brought up out of the land of Egypt, to maintain the know- 
 ledge and character of Jehovah among men. The wicked 
 walked on every side of the throne of judgment, for the vilest 
 of the sons of men was exalted, in the person of Herod the 
 Idumean;f at which time his sword was bathed in heaven, 
 and came down upon Idumea, and upon the people of his 
 curse to judgment. Mala. ii. 2. iii. 9. Isa. Ixv. 15. 
 
 Let any one but a fool, examine Ps. xi. and xii. and see if the 
 3d verse of Psalm xiv. is applicable to the purpose for which 
 this writer and his brother Calvin have selected it. Is this 
 character and that character the same? What do such writers 
 as this man write for? is it for the love of God? the benefit and 
 happiness of men? or for what? — ^But to return to the psalm, 
 whence he has stolen a part. Psalm xiv. 5. There were they 
 in great fear; for God [is seen] in the congregation of the 
 righteous. 
 
 The priests were aTraid of losing their merchandize, John 
 xi. 48. Acts iv. 1, to 22; and the people were in great fear for 
 what they had '' ignorantly" done. Chap. ii. 37, 43. 
 
 This was in the day of judgtnent,as it is writen, (Eze. xxiii. 
 45.) *' The righteous men, they shall judge them, after the 
 
 * David Levi uses this proverb in his answer to Dr. Priestley It is a cor. 
 niption of Hab. ii. 2. He saith, that he will turn to the people a pure Ian- 
 g-uage. Zeph. iii. 9. Men do " corrupt the word," by this means it is im- 
 pure. 
 
 t Ps. xii. 1. to the end. Isa, xxxiv. 5. Oba. 21. 1 Tim. iv. 16. 
 
87 
 
 manner of adulteresses, and after the manner of women thac 
 shed blood; because they (are) adulteresses, and blood is in 
 their hands." 
 
 Hence Jesus prefaces his prophetic parable, Luke xvi. 16 to 
 30, by the figure of a man, putting his wife away. That he who 
 did this, save for the cause of adultery, sinned; for in the be- 
 ginning, God created them male and female; signifying, that 
 the) were about to be put away for the abominable crime of a 
 most vile and filthy adulteress. This took place, at the time 
 that the decree spoken of by the prophet, went forth, Zeph. 
 ii. 2; which when it brought forth, became the great fixed gulf 
 in the prophecy. See JLuke xvi. 26. But the day that Zion^s 
 walls are to be built up in their understanding,* that day shall 
 the decree be far removed. Mic. vii. 11. 
 
 Peter's words are the same; viz. judgment and condemna- 
 tion: to wit, 2 Pet. ii. 14, 15.' " Having eyes full of an adul- 
 teress,! beguiling unstable souls; an heart they have exercised 
 with covetous practices; ciirsd children^ which have forsaken 
 the right way^ and are gone astray, following the way of Ba- 
 laam of Basor, who loved the wages of unrighteousness." This 
 cursed " doctryie of Balaam," had caused them to forsake the 
 right way. 
 
 It is horrible to read the account given by Josephus, (who 
 of God was most surely appointed to be an eye witness, and 
 writer of the history thereof,) the dreadful satisfaction they 
 took in that horrible butchery in the castle of Massada, when 
 all hope was gone, instigated by the speech of Eleazer,who, to 
 stir them up with zeal, quotes his authority for the " virtuous 
 deed," from the doctrine of the Brachmans of India, and other 
 heathens, holding " the doctrine of Balaam;" and by the power 
 of this harangue of Eleazer, to wit, " immortal soul" deli- 
 verance, they wept over each other, then joyfully set to work, 
 and murdered wives, children, and one another, to the last 
 man, who then destroyed himself. What a libation of blood to 
 "the immortal soul" God, viz. Moloch. 
 
 Why do the women in India burn themselves, as a religious 
 sacrifice? It is evident, it had its rise in *' the doctrine of Ba- 
 laam." All heathen nations have followed it: all heathen gods 
 came from it; it is the foundation of priestcraft, and the staple 
 
 A * Rev. xxi. 14. t So it is in the original 
 
88 
 
 commodTty of the church of Rome: all the accursed villany of 
 her priests, had its root in this doctrine; and nothing but a 
 plain demonstration from the holy scriptures, proving it is 
 a palpable lie, will overthrow that vile priesthood, and reclaim 
 the heathen. 
 
 It shuts out the beauties of Messiah, and has taught men to 
 deny " the man Christ Jesus." It has fattened the priest, and 
 empoverished the people. It has brought the scriptures into 
 contempt; and by it, the beast has opened his mouth in blas- 
 phemy. 
 
 I have shewed who the " saviours" were that " came upon 
 Mount Zion, and judged the mount of Esau," viz. Herod the 
 Idumean, his vile counsellors, satellites, and parasites; and 
 from that day to this day, the kingdom is in its first place, as 
 in the days of David. 
 
 Jehovah sat David upon his throne, who always acknow- 
 ledged that his throne and kingdom were Jehovah's; see 1 
 Chro. xxix. 10, 11, 12, 16, 18. O, ye blind guides, who are 
 teaching the blind, that when he said, " blessed, (be) thou, 
 Jehovah, God of Israel, our father for ever and ever," he was 
 addressing this thanksgiving to *•• the son of David, to wit: 
 Have mercy on us, O Lord, thou son of David.^ See Ps. 
 Ixxxix. 3, 24 to 28, 33 to 37; also 2 Sam. vii. 14; with Heb.l, 
 5. And is all this witn- ss to be confuted and overthrown by 
 your abominations? 
 
 From the words of David, when blessing Jehovah, their 
 father, for all his goodness, (1 Chro. xxix.) Jesus composed 
 the prayer which he taught his disciples, with this exception, 
 to wit, that the tabernacle of David, which had fallen down, 
 might be rebuilt, and those parts of it which had been demo- 
 lished, might be raised up again;| for surely, it was fallen, and 
 a part thereof demolished and fallen to decay, when Esau sat 
 thereon. This David foresaw, and hence his complaint. Ps. 
 Ixxxix. 39, to 51. 
 
 The law of Jehovah is the stability of the throne of David, 
 and by which the seed of David reigneth:):, for he is worthy of 
 this honour, having magnified it, and made it honourable 
 
 * Seal upon the lips, on " Mat. xx. 30 to 34,*' page 111. 
 f Amos ix. 11. Acts xv. 16. Isa. Iviii. 12. Ixi, 4. 
 \ Isa. is. 7, Acts ii. 30, 
 
89 
 
 among the Gentiles; the Jews, at that time, having made it 
 void. Isa. xlii. 1, 21. Ps. cxix. 126. Amos vi. 12. 
 
 Thus, v/hen it had become void, Jehovah exalted one, cho- 
 sen out of the people, (Ps. Ixxxix. 19.) that justice and judg- 
 ment might go forth, and mercy and truth follow, (and blessed 
 the people, that know the joyful sound,^ they shall walk, O 
 Jehovah, in the light of thy countenance.) These are the che- 
 rubim, these are the seraphim, these are *■'• the four spirits of 
 the heavens." Zac. vi. 5. The fulness thereof is vested in 
 " the man Christ Jesus." Dost thou want to know how? " The 
 Spirit and the Bride say, come; and let him that heareth, say, 
 come; and let him that is athirst, come; and whosoever will, 
 let him take the water of life freely." And now what is it? 
 " The doctrine of Jehovah,"f flowing through Messiah, as the 
 scripture hath said, out of his belly shall flow rivers of living 
 water.:j: 
 
 This writer has attempted to overthrow the " record that 
 God gave of his son," with the old weapon, that hath long been 
 made the battle-axe, to wit, the word " worshipped," page 29, 
 on " Mat. ix. 18, 23,25." Now the question is, whether " Jai- 
 rus, a ruler of the synagogue," Mat. ix. 18. (Mark v. 22. 
 Luke viii. 41.) and Robert Hindmarsh, a ruler of the syna- 
 gogue of Emanuel Swedenborg, professed the same faith, 
 respecting worship? or whether the former, when he fell at his 
 feet and besought him, &c. did it, in the faith and doctrines of 
 this writer? 
 
 Do those men, who quote such passages to prove their doc- 
 trines by, know what worship meaneth? David said to all the 
 congregation, now bless Jehovah your God; and all the con- 
 gregation blessed Jehovah, God of their fathers, and bowed 
 down their heads, and v/orshipped Jehovah and the king. 
 
 * Eze. X. 5. t Jc^^n ^'ii- 1S» l?"* '^^^ 
 + What extreme folly men utter, who say, that his words, John vii. 38, 
 signify the belly of a believer. The believer is the one who drinketh: then 
 surely not the conduit through which what he or she drinketh floweth. 
 Tit. ill. 4,5,6. Neither is "a well of water," rivers of water; nor yet "a 
 spring of water," rivers of water. See Eze. xxxii. 14 Therefore, it is Mes- 
 siah, of whom tiie scripture hath said, Out of to belly shall flow rivers of 
 living water. Even 'he, of whom it is written in the volume of the book: He 
 saith, I delight to do thy will, O, my God; yea, thy law, [which is thy will, 
 and exceeding broad, Ps. cxix. 96] in the midst of my bowels. Ps. xl.8. John 
 iv.34. 
 
 M 
 
00 
 
 1 Chro. xxix. 20. In doing this, were they idolators? If not, 
 from what principle was it, that with Jehovah, God of their 
 fathers, they bowed down their heads and worshipped his king 
 whom he had anointed as the ruler and lawgiver in Israel. 
 
 Moreover, Gene. xli. 43. And Pharaoh made Joseph to 
 ride in the second chariot which he had, and they cried be- 
 fore him, bow the knee. Was not this worship? yea, but Jo- 
 seph was no idolater, neither those who bowed the knee to 
 him; also, Pharaoh called Joseph's name, Zaphrath-paarea; 
 which, in the Egyptian tongue, signifieth, a saviour of the 
 world. And is it any idolatry, that in the name of Jesus every 
 knee should bow, &c. and every tongue confess, that Jesus 
 Christ (is) Lord, to the glory of God the Father, who hath sent 
 him, not as Joseph, a saviour of the world, for the meat which 
 perisheth,* but for that meat, which endureth unto everlasting 
 life, to be the saviour of the world? John vi. 27. 1 John iv. 14. 
 O, what a name is here! above that of Joseph, and every other 
 name which God in his wisdom hath given unto men; even he, 
 who was in the form of God, thought it no robbery to be as 
 God; as it is written, (Zac. xii. 8.) " in that day, shall Jehovah 
 defend the inhabitants of Jerusalem, and he that is feeble 
 among them at that day, shall be as David," (who though he 
 was the anointed king, (1 Sam. xvi. 1. 13.) waited for Jeho- 
 vah's hand upon his enemy, and hid himself from the mur- 
 derer Saul, who was jealous of him, as Herod the Idumean 
 was of his son;) " and the house of David as God, as the mes- 
 senger of Jehovah before them;" but he emptied himself, or 
 made himself of no reputation. John vi. 15. He did not claim 
 his heirship to the throne of David, though he was Lord of 
 all, but refused to be templed to seek unto unlawful means, 
 that he might recover his right, and waited patiently that it 
 might be established in the way of God's appointment, who 
 had raised up the usurper for the punishment of that wicked 
 generation; like Saul, given in his anger, and taken away in 
 his wrath (Hose. xiii. 11.) during whose authority, the lawful 
 heir of the throne of David was to be put to an ignominious 
 death.t 
 
 • Gen. xlv. 7, 8. 
 f Jesus but once publicly acknowledged who he wasi strictly speaking, 
 without a parable; Mat. xxvii. 11. John xviii. 33—38; and then only as a wit- 
 
91 
 
 He emptied himself, to do the will of his God; having taken 
 the form of a servant, rather than of a king, when he girded 
 himself with a towel, and washed his disciples* feet, and wiped 
 them therewith, to show unto them, that '' before honour is 
 humility;"* that all honour is of God; that man of himself, is 
 nothing, yea, every man, at his best estate, altogether vanity. 
 Selah. Ps. xxxix. 5. 
 
 Being in the likeness of men, as to person^ but his mind^ in 
 the image of God, who created him,f and not that image (of 
 Sheth,) that the natural man walketh in; (Ps. xxxix. 6,) and 
 found in fashion as a man,:|: he humbled himself,§ and became 
 
 ness to the g-ood confession of Pilate, (1 Tim. vi.13,) which confession of 
 Pilate's was merely by reason of the cause then before him, not an assent of 
 his mind, that he was *'The King of the Jews;" but his witness in words to it, 
 •was a witness against the Jews. But his apostles surely kne~^o -who lie loas^ and 
 treated him as their lawful king. (Luke xxii. S4, &c.) Peter said, " Thou 
 Shalt never wash my feet:" Jesus answered and said unto him. What I do. 
 thou knowest not now, but thou shalt know hereafter; that this was an em- 
 blem of " Having your feet shod (Song vii. 1. Nah. i. 15. Isa. lii. 7. Rom. x. 15) 
 with the preparation of the gospel of peace;" that I am not a warrior to re- 
 store such a kingdom as you are now looking for, but to restore the law of 
 my God, which these men have dishonoured in the sight of the heathen, 
 whereby his name is blasphemy among them; for which cause ye shall tread 
 down the wicked, for they shall be ashes under the soles of your feet. Mai. 
 iv. Isa. xli. 8 to 20. They knew who he was, by his genealogy; but at the 
 same time, they kept this a profound secret, knowing that a jealous usurper, 
 conversant with their laws, whose father had waded to' the throne through 
 the blood of thousands of the children of Israel, was then on the throne, and 
 that through fear of being dethroned, his father had sought his life, when a 
 young child, in order to destroy it; of whom his forefather Esau was the root, 
 who would have murdered his brother Jacob, had he not, by the advice of 
 his wise mother, fled for his life. Thus, Esau, from age to age, sought the 
 life of Jacob, until Esau was destroyed, and his supporters, upholders, and 
 slaves, in their blindness and wickedness, were dragged down into his de- 
 struction. Isa. xlii. 13, 14, 15. There had been no prophet among them for 
 a long time. 
 
 * Prov. XV. 33, xvi. 19. xviii. 12. Mat. xxiii. 11, 12. Prov. x. 7. Dan. xli. 3. 
 Rev. xxi. 14. 
 
 t Eph. iv. 24. Rom. xiii. 14. Gal. iii. 27. Col. iii. 10. Isa. xlii. 1—7. xliii. 
 7, 10. 
 
 % ** And found in fashion as a man." I have said, ye are Gods; and all of 
 you children of the Most High; but, ye shall die, like men, and fall, like one 
 of the princes. Ps. Ixxxli, ^,7. But were they not men? " One of the princes;" 
 viz. the first Adam. Gen. v. 5. Thus died the first head of the church. But 
 the second, or last Adam, being raised from the dead, dieth no more; death 
 hath no more dominion over him, Rom. vi. 9. Therefore lie is the head of every 
 
92 
 
 obedient unto death,* even the death of a cross: wherefore God 
 highly exalted him, and granted him a name above every name, 
 that in the name of Jesus every knee should bow, of (pat- 
 terns)} in heaven, and in earth,+ and under the earth ;§ and 
 that every tongue should confess, that Jesus, the anointed** 
 Lord, to the glory of God the Father. Philip, ii. 5 to 12. 
 
 "And let all the house of Israel know assuredly," saith Peter. 
 " Know assuredly" what? The " Naked Divinity — Divine 
 Humanity— -Human Divinity — Humanity Divinized, and Di- 
 vinity Humanized — Divine Human, and Human Divine," ac- 
 cording to the " new coined words" of this writer? No; but 
 '' that God hath made that same Jesus, whom ye have crucified, 
 both Lord and Christ." '' John Gill, D. D." in his " Doctrine 
 of the Trinity stated and defended," observes, " He that coins 
 new words, coins new doctrines." Do they so? Then surely 
 thy doctrine, in this defence, is judged " out of thine own 
 mouth;" to wit, " Manhood of Christ — human nature' of Christ 
 — humanity of Christ — divinity of Christ." Thus they have, 
 since the age that these new coined words were first invented, 
 been verging towards the goal; and at last, the mountains in 
 labour have brought forth a mouse. "Blind guides," will, 
 you still persevere in teaching the ignorant these corrupt doc- 
 trines? making it appear, that " Paul, an apostle of Jesus Christ, 
 by the will of God," spoke most profanely, when he said, "other 
 of the apostles saw I none, save James, the Lorcfs brother*^ 
 Gal. i. 19. Yea, " That same Jesus whom they crucified;" and, 
 who saith, I will declare thy name unto my brethen: in the 
 
 man, from Adam downward; Rom. xiv. 9. He tasted death for every man, 
 or not one of them would ever come up again, Heb. ii. 9. John xii. 24. But 
 E. S. has taught his disciples to deny, that be who first descended, is the 
 same who also ascended; (and it appears, that the apostle made this obser- 
 vation, in opposition to such principles which were then creeping in, Ephe- 
 iv.9, 10. see 1 Cor. xv. 12—21. 2 Tim. ii. 18.); hence the minds of his fol- 
 lowers, drawn into his lying wonders, are taught to despise the witness of 
 the apostles. 
 
 § *' He humbled himself," not as a malefactor, unwillingly is put to death 
 by the sentence of a law, for having transgressed that law—" and became 
 obedient unto death;" and thereby, made jierfect through suiferings, Heb. 
 11. 10. 
 
 * Isa.liii. 7, 12. t Exo. xxv. 9. Heb. viii. 51. t i Tim. i; 15, 16. 
 § Deut. xxviii 13. Rom. xi. 15. ** Acts ii. 3Q, 
 
93 
 
 midst of the congregation will I sing praises unto thee. Heb. 
 ii. 12. Ps. xxii. 22. O, ye messengers of Belial, who deny that 
 this same Jesus, whom they crucified, is both Lord and Christ; 
 read this whole Psalm, (from whence the apostle has quoted 
 these words,) to your confusion. 
 
 I would advise the admirers of this writer, to examine the 
 twists and shifts which he has given to " Luke ii. 42, 50," page 
 168j then read the chapter for theirselves, and not let these 
 men deceive them in this shameful manner; for to attempt 
 reasoning upon what he has said on " Luke ii. 42, 50;" it would 
 be impossible to avoid being somewhat like him — in ' his 
 folly.' 
 
 " Mat. V. 21, 22, 27, 28, 31, 32, 38, 39, 43, 44," page 18. 
 This is one of this writer's " hundred and forty four passa- 
 ges." He saith, " the law of Jehovah, new-modelled by Jesus;" 
 ergo^ " Jesus is Jehovah." *' Foolish men!" Was not this the 
 office of Messiah, to " restore the old waste places, the desola- 
 tions of many generations?" See Jer. vi. 16. Mat. xi. 29. Prov. 
 xii. 28. Rev. xxi. 4. Moses gave them a commandment, which 
 commandment abrogated the law of Jehovah, spoken by a pro- 
 phet in the beginning. Gen. ii. 24. (Mala. ii. 15.) Deut. xxiv. 
 1 to 5. Was Moses " a mere man?" or, was Moses Jehovah? 
 But Jesus hath made the paths of Jehovah straight. He as- 
 cendeth beyond Moses; even up to the beginning; to wit, Mat. 
 xix. 8, 9. Moses, because of the hardness of your hearts, suf- 
 fered you to put away your wives, but from the beginning it 
 was not so; and I say unto you^ &c. Here, the law of Jehovah, 
 from the beginning, is restored by Jesus. But neither is he, 
 who suffered them to put away their wives, (because of the 
 hardness of their hearts,) contrary to this law, Jehovah; nor 
 yet he who hath restored it, according to the command- 
 ment of Jehovah; who, in the beginning, made them male and 
 female, saying, "therefore shall a man leave his father and his 
 mother, and shall cleave unto his wife, and they shall be one 
 flesh." Mark x. 3 to 10. "This is a great mystery," saith the 
 apostle; viz. the first man and his wife. Eph. v. 31, 32. Gen. 
 ii. 23. But I show you the mystery, saith he, to wit; by the 
 figure, in the beginning, " I speak concerning Christ and the 
 church." "The head of the woman is the man," saith he, 
 1 Cor. xi. 3.; and he saith, Adam is the figure of him who was 
 
94 
 
 to come, Rom. v. 14. This being the case, he was, in his 
 figure, the head and lord of the woman.* And from Adam, 
 the woman received the Word; not in a figure, but as the Word 
 of God; a prophecy, testifying of him. Gen. iii. 15. In the 
 beginning was the Word; then, not before the beginning; for 
 word signifieth speech. This is the prophetic word unto the 
 woman. (But, did you ever read such language as the follow- 
 ing? to wit: In the beginning was Jehovah? No. " I created it." 
 I, I only (am) Jehovah, who hath put all things under his feet^ 
 himself only excepted, who did put all things under him. 
 1 Cor. XV. 27.) Was " the sure word of prophecy," ever spo- 
 ken, previous to that? Do not the Scriptures testify of Jesus? 
 John V. 39. Were there any Scriptures previous to the first 
 man? Do you say Jehovah is " the last Adam?" Alas! what blind- 
 ness — what darkness — what ignorance!!! 1 Cor. xv.47. Did 
 the two men, viz. the first and second Adam, exist at the same 
 time? Blind guides! is he not " the son of the man," viz. Adam? 
 Luke iii. 23. SS.f "And the Word was with God;" viz. in his 
 Wisdom. Her womb, is " the womb of the morning."J When 
 the morning stars sang together, and all the sons of God shouted 
 for joy. Job xxxviii. 7. At what did they shout for joy? When 
 he laid the corner stone thereof. Verse 6.$ " And the Word was 
 
 • Gen. iii. 16. Mai. li. 14, 15. Eph. v. 22 to 33. See Gen. xviii. 12. 1 Pet. 
 iii. 1 to 8. 
 
 f ** As was supposed," verse 23, this is the direct lineage of " the mother 
 of Jesus;" up to Adam, ** the son of God." verse 38L Joseph was the son of 
 Jacob, who begat him, (Mat. i- 16,) whose genealogy is traced downward, 
 beginning in Abraham; but the other upward, ending in God. And in those 
 days, as they were careful to marry in their own tribe, (and indeed to this 
 day they pretend to something of the like kind,) Joseph and Mary must 
 have been first cousins, by the diiTerence of the genealogies. See Mat. i. 15. 
 I.uke iii. 24. Matthan is the grandfather of Joseph and Mary; Heli is the 
 father of Mary, and father-in-law of Joseph; he is then the brother of Jacob, 
 who begat Joseph; and Matthan is the father of Jacob and Heli; and so on 
 by intermarriage, in the tribe, being of the house and lineage of David. For 
 as Jesus was * made* of Mary his mother, (Gal. iv. 4,) it was necessary to 
 have a record of both pedigrees, leaving no room to dispute his descent in 
 the tribe of Judah, in whose line is the sceptre. Heb. vii. 14. 
 
 t Ps. ex. 3. 
 
 § Some of " the learned," in their comments on Job xxxviii. 4, 5, 6, have 
 observed, that the heathen, being unacquainted with astronomy, supposed- 
 the earth was flat, &c. The heathen! Who is he, who spoke thus unto Job? 
 See the 1st verse. (But saith Wisdom, " the words of my mouth are all 
 
95 
 
 God." Here is no difficulty: for, " if he called them Gods, unto 
 whom the Word of God came," " and the scriptures cannot be 
 broken;" John is correct in his testimony, according to " the 
 law and the prophets," which testify of him. And to those 
 men, viz. Moses, (Exo. vii. 1,) David, (Ps. Ixxxii. 1, 6,)* and 
 John, (John i. 1,) the word God, or Gods, conveyed no such 
 an idea, as men who corrupt the word have made it signify. 
 The Word was with God; who is his God: then, surely, John 
 does not mean, that the anointed of Jehovah, is God, who 
 anointed him. This, therefore, is a mystery, made by men, 
 who, not understanding the word of God, have corrupted it 
 from one end to the other. 
 
 Adam was the head of the woman; and she was subjected 
 to him, after being deceived; she was in the transgression. Gen. 
 iii. 13. iCor. XV. 28. 1 Tim. ii. 13. Mat. iv. 1 — 11. 1 Tim. ii. 
 14. And as he was her head, >' he is the figure of him that was 
 to come." He was the head of the church; personating the Mes- 
 siah: hence he saith, " What and if ye shall see the son of (the) 
 man (Adam,) ascend up where he was before?" John vi. 62. 
 
 Did not the fathers feed upon the promises of the Messiah 
 to come? Jer. xv. 16. And can you not yet understand? " It is 
 the spirit that quickeneth; the flesh profiteth nothing," evident- 
 ly demonstrated by their sacrifices. The words which I speak 
 unto you, are not that ye are to eat my flesh, and drink my 
 blood, according to your gross conceptions of eating and drink- 
 ing, (see Isa. liii.) but they are spirit and life ;f see 1 Pet. ii. 19 
 — 25. Gal. ii. IT, to the end. Eph. i. 6, 7. 
 
 plain to him that understandeth; and right to them that find knowledge." 
 That such will " understand a proverb, and the interpretation, the words of 
 the wise, and their dark sayings." These proverbs were collected from the 
 ancients, by Solomon, who had wisdom given him for the work. See 
 Eccl. xii. 9, 10, 11.) We know that the earth, literally, is not thus fastened: 
 therefore, "the corner stone thereof," must signify the same as in other 
 parts of " The Book." Messiah is " the chief corner stone," whom Jehovah, 
 in wisdom, laid in the beginning of his ways. As to the earth, literally, Job 
 was as great in this theorem, as the wisest of these theologians. See Chap, 
 xxvi. 7. And knowing how the earth is suspended, he was certainly better 
 informed than to suppose that it is flat, &c. Jesus Christ is the foundation 
 stone of prophets and apostles. 
 
 * " I have made thee Elohim;" i.e. God witliout the article; I said, ye are 
 Gods. Elohim, plural, governed by the pronoun *ye.' 
 t Ps. xxii. 26, 29. John vi. 27—42. 
 
9S 
 
 " The God and Father of our Lord Jesus Christ," saith Paul, 
 had disposed his works, previous to creating of them; and that 
 he had made known unto them the mystery of his will, ac- 
 cording to the good pleasure which he had purposed in him- 
 self. Ephe. i. 9, 10. iii. 9, 10, 11.^ 
 
 And shall we, with the book in our hand, yet follow these 
 ** foolish men," who steal scraps from prophets and apostles, 
 then, in their " ignorance," set theirselves up in their place, 
 calling theirselves " ministers of the gospel," " messengers of 
 God," and " ambassadors for Jesus Christ?" 
 
 The Jews and the Gentiles, have both acted alike: and there 
 is not a sentence in the New-Testament history, signifying, 
 that the succeeding generations of Gentiles, holding the gospel 
 in their keeping, as it was revealed by the Holy Spirit, would 
 act more faithful than the Jews had done, " unto whom were 
 committed the Oracles of God;" on the contrary, their wicked- 
 ness is also prophesied of; 2 Tim. iv. 3, 4. Rev. xiii. 3. Never- 
 theless, as the Oracles of God, by them, so likewise the gospel 
 is preserved in its purity, by the Gentiles. For although the 
 shadows of the new covenant are destroyed, the history thereof 
 is as pure, as when first promulgated in the wilderness. Here 
 then are two wonderful monuments, which speak loud their 
 origin. As to the latter, when we consider the unbounded ef- 
 
 * Isa. xli. 20. Heb. iv. 3. Mat. xiii. 35. Ps. Ixxviii. 1—8. John xvii. 24. 
 IPet. i. 20. Eph.i.4. 1 Pet.i. 2. 
 
 In these references, there is as much proof for the personal pre-exislpnce 
 of those men, as there is for the head of the church: yea, "the great congre- 
 gation," must also have been in personal existence, when the prophet, 
 speaking concerning him, (Acts ii. 25.) said, "I have preached, &c." Ps. 
 xl. 9. Those men, viz. " the elect," were elected to establish the new cove- 
 nant; Ps. xxii. 30, 31. Eph. ii. 7. For the very word elect, signifieth chosen 
 for the benefit of others. You elect a president, members of congress, &c. 
 Are all presidents? are all members of congress? no — What then are they 
 elected for? To preserve the constitution of the state, and to govern the body 
 by that constitution. And should a former election have corrupted it, and 
 thereby injured the whole for whom it was Intended, (Isa.l. 1, Amos ill. 1, 2. 
 Mat. xxi. 33 — 43.) as far as men are capable, and according to that constitu- 
 tion, they put down one party, and elect others, in hopes that that which was 
 corrupted by the former, will be restored to its primordial state. — And the 
 heathen, by the gospel, overthrew what the Jews, by the law, were appoint- 
 ed to do; (viz. they destroyed their own idolatry;) and in like manner, were 
 also cautioned. Lev. xviii. 28. Rom. xi. 20, 21. 
 
97 
 
 forts that each party have made, to bring it to their standard, 
 is not the hand of God visibly seen, who hath thus preserved 
 his " two witnesses," through every difficulty, and troublous 
 times? And should there have been not one soul left, holding 
 " the gospel of peace" in its purity; yet is it the same kingdom, 
 which " the God of heaven" sat up, in the reign of those kings. 
 Dan. ii.44. 
 
 Now the Gentiles have mistaken the matter like the Jews; 
 for they suppose theirselves to be this kingdom. Yea, each sect 
 is taught to suppose itself this kingdom, being more pure than 
 its neighbour, or rather enemy sect. And in opposition to the 
 one, which the God of heaven sat up, in the days of those kings, 
 they have got another kingdom of Jesus Christ; there they are 
 all to be made very wise; and those " lords over heritage," who 
 teach this kind of doctrines, are then, as judges, to be seated 
 on very fine thrones, and to get " immortal souls for their hire." 
 Hence you hear so much of the following nonsense, to witj 
 " The church militant, — the church triumphant, — heaven be- 
 low, — and heaven above." 
 
 Another of this writer's " hundred and forty four passa- 
 ges," is " John X. 15. 18." page 218. He saith " I have power 
 (says Jesus) to lay down my life, and I have power to take it 
 again. Comment is unnecessary, when the thing speaks for 
 itself." Here I ask the followers of Emanuel Swedenborg, 
 whether this writer, in thus mutilating the words of Jesus, by 
 leaving out the essential part thereof, is not a most gross pre- 
 varicator? to wit: John x. 18. No man taketh it from me, but 
 I lay it down of myself; I have power to lay it down, and I 
 have power to take it again, this commandment have I received 
 of my Father, Blind guides, who strain at a gnat and swal- 
 low a camel; comment is unnecessary, when his bare words 
 certify, that ye are liars. 
 
 Isa. xxii. 21. Eliakim, which being interpreted is, " the 
 resurrection of God," and at the fulness of time? he called his 
 servant Eliakim, who is the resurrection of God, and clothed 
 him with power, answering to the words of the apostle, (Rom. 
 i. 4.) viz. Paul, a servant of Jesus Christ, called, (Acts ix.) 
 separated,* unto the gospel of God,t which he hath promised 
 
 * Gal. i. 15. viz. " Jerusalem in bondage." 
 f The free eoveaant, which is above the covenant of boiulug'e; \l7.. " The 
 
 N 
 
98 
 
 afore by his prophets in the holy scriptures concerning his son 
 Jesus Christ our Lord, which was made of the seed of David 
 according to the flesh, and determined the son of God with 
 power, according to the spirit of holiness, by the resurrection 
 from the dead. 
 
 Isa. xxii. from 20, to 25, is not applicable to any other man 
 than Messiah — "■ the son of Hilkiah;" this name also being 
 interpreted is, " God is my portion." In this name, all " the 
 patriarchs," from Adam downward, are included, from whose 
 loins is the Messiah; (*' who is over all, God blessed forever. 
 Amen:" as it is written Ps. xxi. " thou hast made him most 
 blessed for ever." Rom. ix. 5.) Hence is he " the son of man," 
 and these fathers " all live unto God," who is their portion; 
 '^ heirs of God, and y^iw? heirs xv'ith Christ;" they are "not 
 dead, but sleep;" (2 Kings xxii, 20) " for he is not a God of 
 the dead, but of the living; for all live unto him,"f with all, who 
 ever was, is, or will be blessed in the seed of Abraham, which 
 seed is Christ. They sleep in Jesus. 1 Thes. \v, 14. 
 
 " I and the father are one," saith " the faithful witness, 
 the first'begotten from the dead." And again, that they may 
 be one as we are. Also, that they may be one in us, that the 
 world, (by " the doctrine,") may believe that thou hast sent 
 me. John xvii. Therefore, what meaneth this " one," but 
 " cords and bands," viz. " truth and love?" as saith one of the 
 " twelve apostles of the lamb," who, being of this unity, must 
 surely have known his meaning better than Emanuel Swe- 
 denborg or Robert Hindmarsh; to wit: 2 John 3. Grace be 
 with you, mercy, (and) peace from God the Father, and the 
 Lord Jesus Christ, the son of the Father i?2 ?rw^/j and love. 
 And this is agreeable to the words of the prophet. Hose. xi. 4. 
 " I drew them with bands of a man,* with cords of love," but 
 they said, (i. e. their actions said, for as the Amorite of old,f so 
 likewise their iniquity was full, when the land spewed them 
 out,) let us break their bands asunder, and cast away their 
 cords from us. Ps. ii. 3. Acts iv. &c. This is an answer from 
 the unity, John xvii. 22, to this writer's quibble upon John x. 
 
 law of comnian«]menls contained in ordinancesi" which in that day, one party 
 f>f the Jews was yoking the Galatian converts with. Gal. iv. 19 — o\- 
 t Luke xs. Z7, 38. 
 * John iij. 6. Mat. xi. 2?. f Ezek. xvi. 3, 4.5. 
 
99 
 
 .30, from whence, to tell the fools who hearken unto him, how 
 Jesus and the father are one, he uses a way, similar to the hea- 
 then of old; modern heathenism, to wit; (^page 219.) " the Fa- 
 ther and Jesus are, both in essence and in person, indivisibh' 
 one and the same God, just as the soul and the body are indi- 
 visibly one and the same man." (Rom. 1. 22, 23.) To such 
 * corrupters,' the prophet saith; " to whom then will ye liken 
 God, or what likeness will ye compare unto him." Isa. xl. 12, 
 to 18; to a " naked divinity," of our new invention, " hid in a 
 divine humanity," (span new from the mint,) ** just as the 
 soul and the body are indivisibly one and the same man," and 
 then cased up in a lump of the flesh of a woman, separating 
 theirselves by degrees from it, which, to use an appropriate 
 figure to the works of these godmakers, is something like a 
 lobster throwing off its old shell; such are the works of this 
 bungling modern heathen ima^e-maker. 
 
 It is rather curious to observe the twistings, windings, 
 wreathings, and warpings which " the crooked serpent" must 
 have taken, previous to the production of a vast multitude of 
 new coined words and phrases to overthrow the testimony of 
 of Paul, " 1 Cor. xv. 24 to 28," see page 260, to 270. Page 
 263, he charges him with ignorance; (but he may well do 
 this, for this ambassador for Christ,- is ignorant of the god of 
 Emanuel Swedenborg); and challenges him with want of 
 authority for his delivering up the kingdom to God, even the 
 Father, &c. to wit: " From what part of holy scripture did he, 
 or could he collect such an idea?" page 264; and then this 
 blind guide runs on with a long string of unsound speech, as 
 foreign from " the doctrine" of " the ambassadors for Christ," 
 as light is from darkness. 
 
 The schoolmen's definition of the term Word, is a system of 
 darkness, to wit, they say, it signifieth " the second person in 
 trinity;" and trinity signifieth " one God, consisting of three 
 persons in unity" — Er^o^ the Word is the Word of the Word; 
 (i. e. " the Word was God;" and (according to the doctors,) 
 the Word is God; i. e. trinity, with whom the Word was.) 
 For each person, being " self-existent," cannot be possessed by 
 the other two, by reason of self-existence; an independent 
 person of himself; each having the distinguishing personal pro- 
 noun HE. The Word is the Word of the Father; and the Word 
 
100 
 
 is the Wbrd of the Son (otherwise there can be no "co*equa- 
 lit\ ;"; and the Word is the Word of the Holy Ghost; and the- 
 Word is a person; and four persons make a quaternity; an i a 
 quaternity make a quadruple unity; and the doctors say, you 
 cannot understand this mystery — this is the great mystery of 
 the doctors' godliness. 
 
 But not so; " The Word" is relative to man. It signifieth 
 teaching; and that by speech. (2 Sam. xxiii. 2. Ps. cxlvii. 15— 
 19. John ii. 22. xii. 48. xi\. 24. xv. 3. xvii. 6, 14, 17. Luke 
 i. 2. Acts XX. 32. Heb. xii. 19. Rev. vi. 9. xix. 13.) A reve- 
 lation of Messiah to come, was by the prophets; and he is the 
 person, " the confirmation of the prophetic word;" viz. The 
 " man of sorrows," who " poured out his soul unto death;" 
 see Acts vii. 52. Is he " the Most High God?" ** Answer 
 Stephen, ye wolves," unto whose platonic dogmas, " Christ 
 crucified is foolishness." "-This is my Son, the beloved, (saith 
 Jehovah,) hear ye him." Therefore, cease from these dogmas 
 of the doctors. 
 
 Page 340, in this writer's "concluding testimony from th6 
 sacred scriptures, in proof of the sole, supreme, and exclusive 
 divinity of our Lord and Saviour Jesus Christ," he commen- 
 ces his proof with " Mat. i. 18 to 23." When as his mother 
 Mary was espoused to JoSeph, &c. And she shall bring forth 
 a son, and thou shalt call his name Jesus; and he saith, Jesus 
 is " the sole, supreme, and exclusive divinity;" ergo^ " Mary, 
 the mother of Jesus," (John ii. 1.) is the mother of *' the sole, 
 supreme, and exclusive divinity." 
 
 It was God who created Mary. Say, Sabellius — say, Atha- 
 nasius, who was it that made Jesus of Mary his mother? GaU 
 iv. 4. See Ps. Ixxxvi. 16. cxvi. 16.; compare with Luke i. 38. 
 
 He concludes (page 343) with a conjunction of Rev. xxii. 
 6 and 16. Here the words of ''the faithful witness," are as 
 much understood by him, as all the rest. But, drawing from the 
 whole word, viz. from Gen. i. to Rev. xxii. " the faithful wit- 
 ness" is here also understood; to wit, "and the Lord God of 
 the holy prophets sent his messenger, [viz. Jesus, see Chap. i. 
 l.j to show unto his servants the things which must shortly be 
 done." I, Jesus, have sent my messenger; [viz. John; see 
 Chap. i. 4.] Did Jesus send John? This is what is meant by 
 an angel; to wit, one who is sent by another. And it is full as 
 
101 
 
 consistent to say, that John is Jesus, who sent him; as to say, 
 Jesus is God, who sent him. 
 
 Jesus sent " John to the seven churches of Asia." With 
 what did he send him? With the Revelation which God gave 
 unto him, to show unto his servants things which musi shortly 
 come to pass: and he who gave it unto him, then sent and sig- 
 nified by his messenger [viz. Jesus the Christ, the temple of 
 Jehovah, and Messenger of the covenant, Mai. iii.] unto his 
 servant John, who bare record of the word of God, and of the 
 testimony of Jesus Christ, and of all things that he saw. 
 
 Of him, thus saith Jehovah, by the mouth of one of his holy 
 prophets, (Isa. Iv. 4, 5.) Behold, I have given him, (John iii. 
 16.) a witness to the people, a leader and commander to the 
 people. Behold, thou shalt call a nation thou knowest not, and 
 nations {that) know not thee shall run unto thee, because of 
 Jehovah thy God, and for the. Holy One of Israel, for he hath 
 glorified thee. Therefore, " let God be true, but every man a 
 liar," (who speak not as the oracles of God speak; 1 Pet. iv. 
 11.) as it is written, Ps. li. 4. That thou mightest be justified 
 in thy sayings, and mightest overcome when thou art judged. 
 Rom. iii. 4. 
 
 Thus far have I cleared the character of his God and my 
 God, from " the hard speeches which have been uttered 
 against him," by " men of corrupt minds, reprobate concern- 
 ing the faith," who, to cover " their folly" against " the man of 
 his right-hand," say " if he is a mere man, he must belong to 
 the filthy characters noted in Ps. xiv. 3, &c." With the blind 
 Pharisees of old, they say, " this man blasphemeth:" but at 
 the same time, *' when the multitude saw, they marvelled, and 
 glorified God, who had given such power unto men." — Mat. 
 ix. 3, to 9. 
 
 FINIS. 
 
FOR CHRIST OUR PASSOVER IS INDEED SLAIN FOR US.' 
 
 The night he was betray 'd, by " traitor's" hand, 
 He took the loaf, and uttered this command; 
 Take, eat, this is my body, giv'n for you, 
 And when ye do this, keep me in your view. 
 
 Likewise, the cup; that cup was full of wine: 
 (" Which cheereth God and man,"*) here love did shine! 
 Drink all, this wine; rememb'ring always me, 
 Whose blood was shed for you, on Calvary. 
 
 And holy Paul, the same he doth enjoinif 
 
 The br^ad, is bread; the wine, it still is wine; 
 
 And " transubstantiation," a gross lie, 
 
 The shame of Bab'lon's priests, who trade thereby4 
 
 The covenant of love, thus Jesus sealM; 
 
 By bringing this in view, he is reveal'd; 
 
 " Behold, the man," whom God for us hath giv'n, 
 
 And in this love, we eat " the bread from heav'n!" 
 
 * Judg. ix. 13. 1 1 Car. xi. 23, 24. i Rev. xviii. 15. 
 
ERRATA. 
 
 Inserl "** Mat. xix. 28. Luke xxii. 29, 30. Ps. cxxii. 5. Isa. xxxii.l." in the 32d 
 page, in lieu of the note " ** John xvii.*' &c. which have a connexion with the won! 
 " authority," 4th line of the 3d para^aph, and should be marked thus ff. 
 
 Same page, omit the last note, beginning " ft Ps. xix. 7." &c. 
 
a''