■9^ 
 
 
 4 
 
 
 '-^A'U 
 
 \ ^ 
 
 'wtr 
 
 '4 
 I 
 
 .V 
 
 :-.^^;virf|J^:»v^v. ^*«. 
 
/> 
 
 '■pi I » 
 
 ^^^ a o^ o^ .iC^ i:^, ^^2^ 
 
 OF THK 
 AT 
 
 PRINCETON, N. J. 
 SAMUEL AGNEW, 
 
 OF PHILADELPHIA, PA. 
 
 ^^£fef^ez ^ ^.y^ 
 
 Divisi'^ 
 
 () ^--'T % 
 
 j Shelf, ^^"^ ....^: 
 
 I 
 
 Scl ■ 
 
i 
 
A GLASS, FROM "THE BOOK;' 
 HISTORICAL FACT, 
 
 AND 
 
 OCULAR DEMONSTRATION: 
 
 SHOWING 
 
 The Mysteries of the late Emanuel Swedenborg, 
 
 A BELIEVER 
 
 IN 
 
 « ONE GOD AND FATHER OF ALL. 
 
 vwvwvw 
 
 Have we not all one Father? hath not one God created us? Wliy do we deal 
 treacherously, every one against his brother, by profaning the covenant of our 
 fathers? Mai. ii. 10. 
 
 C^ Gen. iii. 15. chap. ix. 1, 7, 8, 9, 16, 17. chap. xxii. 18. Isa.lxiii. 16. chap. 
 Vxiv. 8, 9. Job xiv. Acts xvii. 20—32. 
 
 PHILADELPHIA: 
 
 PRINTED FOR THE AUTHOR, BY WILLIAM FRY, AND SOLD BY 
 THOMAS DOBSON, NO. 41, SOUTH SECOND STREET. 
 
 1817. 
 
PREFACE. 
 
 1 HE word Bible, signiHeth Book; and is called The Bible, 
 i, e. The Book, by way of pre-eminence. Therefore, my 
 title page is in reference to this precious Book. 
 
 The first witness, contained therein, is " the Books," be- 
 cause, not written, during one generation; they compose the 
 writings of the messengers of God, to his rational crea- 
 ture man; the charafcter of the God, who made him; and a 
 faithful delineation of the character ,of this creature, from 
 the beginning; therefore, called " The Books." 
 
 This witness, is one vast volume comprised in a small 
 compass; and a quick reader may pass over it in a short 
 time. But, the mind that is fascinated by the one character, 
 and disgusted by the other; is so drawn on the one hand, 
 and palled on the other; that seeking hope, to find rest, it is 
 not quickly passed over. 
 
 The second witness, by pre-eminence^ is called " The 
 Book of Life." — In it, hope, anchoreth in rest — seeing, 
 therein^ that " mercy and truth are 7}iet together; righteous- 
 ness and peace have kissed." " Truth hath sprung out of 
 the earth^"* (Psalm viii. 4.) and, upon him, " righteousness 
 looked down from heaven!" — John iii. 13. — " The hea- 
 vens, dropped down from above" — the habitation of his 
 house — the place where his honour dwelleth,* poured down 
 righteousness;" the earth opened,! ^nd brought forth salva- 
 tion; and righteousness 'sprung up together; Jehovah had 
 created him, — Gen. iii. 15. — Ps. Ixxx. 17. — Isa. xlix. 1,6. — 
 Mat. i. 21. 
 
 The dead are not judged out of " the Book of Life." It 
 " is out of the books," that the dead are judged. " The 
 Book of Life," is the sum and substance; covering " the 
 dead and the living:" all the promises of God to man, con- 
 .tained in the first witness, from Adam, " the figure of him. 
 that was to come." — Rom. v.*14. 
 
 * Ps. i. 1, 2, 3. xl. 8. cxvili. 26. f Mat. iv. 3, 4, Ps. Ixxxl. 10. 
 
This Book of Life, the substance of it is, that it over- 
 cometh, and swalloweth up death in victory ^ when Jinishedi 
 the purposes thereof being accomplished, in the promises of 
 God. Then^ immediately, a change, or clarifying mortal, for 
 a state of immortality; then^ death will be no more. Job 
 xiv. 14, 15. — 1 Cor. XV. 51. The word changed, which 
 signifieth clarify ed^ our apostle used to the Gentiles; the 
 Greek philosophers hooted at him,* for teaching the resur* 
 rection of that, which their philosophical dogmas called, 
 " the gross body, in which the demon, devil, or immortal soul 
 was pent up." He spoke to the Gentiles^ not from the '" vain 
 deceit" of the philosophy of their doctors of divinity, called 
 " the Doctrines of Demons," or devils; but he spoke to 
 them from the faith and hope of that antient Bible saint. 
 Job, who was a Gentile; and used his language to them. 
 This is the "faith, which was once delivered unto the 
 saints," to promulgate to man, from age to age. Jude 3. 
 But, the Jews, unto whom the oracles of God were com- 
 mitted, forsook the faith, contained therein, corrupted the 
 sense of these oracles, dropped into the " vain deceit" of 
 the dogmas of the heathen, and, by the heathen, unto whom 
 they have been tlie dark body, that has kept the heathen in 
 gross darkness, they have been most justly punished, " unto 
 the lowest hell." — Deut. xxxii. 18 — 28. Jer. xi. 7, 8. 
 
 Therefore, there cannot possibly be judgment and con- 
 demnation in " the Book of Life." The Book of Life is, 
 " good nexvs.'*'^ Out of the Books, man is judged, and con- 
 demned. Then, the doctrines of " hell, in the other world," 
 when the scriptures declare, that the Jews have been " unto 
 the lowest hell," in the mortal body,"t is of a piece with 
 " the doctrines of devils," the inventions of evil minded 
 man. There can not be deaths contained in the Book of 
 Life: it is a contradiction in terms. — Heb. ii. 9.,1 Tim. iv. 
 
 10. chap. ii. 1 — 8. 
 
 I had it from a young man, whose word I could depend 
 upon; that a man, professing, that he was free from creeds, 
 priest-craft, &c.; and also, boasted much of the principles- 
 
 * Acts xvii. 20, 32. Col. ii. 8. ' f Ro^i. vi. 12. viii- H- Job iv. 17. 
 
of democracy^ and the liberty of our country; yet, he became 
 so outrageously wrathful at those, who say, the love of 
 God is towards " all mankind," that in the heat of his new 
 invented creed, (though not a written one, yet, still it isj 
 oral, and I defy them to find it in the Bible) he exclaimed, 
 " there should be a law made to stop their preaching!'''** 
 Did God create man in hatred? Did he not know what he 
 had made? From whom then springeth ''^ furyT^ Not in 
 God,f thou proud fool. It is a property of thy own " carnal 
 mind, enmity against God; it is not subject to the law of 
 God, neither indeed can be:" his law, is hve; not merely 
 toward thy squad^ but, to the work of his hands. Job 
 xiv. 15. 
 
 Thy spirit, is the same as tlie Jews was; who, in the 
 workings of pride, supposed, that God hated the rest of 
 mankind. Dost thou also hate the work of his hands? Who 
 art thou? what art thou? 
 
 The portraits, drawn. in this pamphlet, will, I have no 
 doubt, give much offence to many readers, into whose 
 hands it may happen to fall. The colouring, at a superficial 
 view, will appear gross, even to those, unto whom it may 
 not give so much offence. Dost thou see thy ozvn face 
 there? Look close, and do not forget it. 
 
 Men, surely, are not very apt to be offended at their 
 own face: if I have not drawn thine, what reason hast thou to 
 be offended? "None, but for my neighbour's face." Who is 
 thy neighbour? my neighbour has been grossly caluminated; 
 therefore, it is my duty to defend his character against the 
 whole host of iniquity.- Songs v. 10. — (Ps. xlv. 7.) — 16. 
 Isa. vii. 15. Prov. xxiv. 13, 14. Ps. cxix. 103, 104. 
 
 The man, unto whom it will give the greatest offence; is 
 the man, who, beholding his natural face in a glass, goeth 
 away, and straightway forgetteth what manner of man he 
 was. James i. 23. 24. I defy any man, after leaving the 
 glass, to form in his memory his own face; but, the face of 
 another. A white man, a red man, and a black man, may 
 suppose their own colour, but this is not seeing their own 
 
 * Luke vi. 45. f Isa. xxvii. 4. 
 
face; and, as they look into the fog idea, they get more and 
 more confused; and their own face is not seen* Red, black, 
 and white, appear to have been primitive colours. 
 
 The late Sir Isaac Newton, has " immortalized his name," 
 as the philosophers term it; but among all his investigation 
 of colours, the reason for those colours^ did not lay in the 
 line of his philosophy; yet are they red, black, and some- 
 thing between the two, bordering on white; whether a mix- 
 ture between the two at Jirst^ I know not. One thing may 
 be suggested, that these colours appear to have been adap- 
 ted to the climate, and fixed so for convenience. The woolly 
 head is able to stand, under the burning line, for many 
 hours; whereas, the power of the sun, on the head of a 
 white man, so called, would strike him dead. Leaving 
 colours, I come to the demonstration, and that is, that 
 " the dusty^ out of which the root was taken, knoweth no 
 difference of colour. I know not, whether Shem was red, 
 Ham, black, Japhath, white. And what wisdom could be 
 found by the speculation? It would prove, thou art a fool — 
 " God has made them all of one blood:" that colour, every 
 man knoweth that it is red; and hence the term Adam; red, 
 then, must have signified something else than the surface of 
 the skin; and red, was the primitive colour; i. e. blood; here, 
 then, know thy brethren of one family; here, you cannot 
 dispute colour pre-eminence; and remember, that " all are 
 of the dust," out of which the root was taken, by the God 
 who made him. 
 
 For man, I have no flattering titles; neither have I a po- 
 lite apology to make, for any thing I have written. To man! 
 I feel justified in that which I have written, knowing it is 
 "sound speech, which cannot be condemned" — and the 
 man of wisdom, cannot avoid seeing, that it is not to de- 
 fend creeds, either oral, or written, but a defence of the 
 Bible, the two witnesses of, and for God. 
 
 There is philosophy in those few words of the apostle 
 James; even a self-evident fact. But what wisdom can star 
 gazing aflbrd, except it is to the philosophers, who are al- 
 ways disputing for the prize? 
 
 Newton supposed, that the sun is similar to an oven; 
 and, that when fuel is wanted, a comet is cast into it. 
 
Nay, say the philosophers, who have come after him, it 
 is not a globe of firej it is only salamanders that live in fire; 
 and can't yoa see, that it is full of folk? To which of the 
 twain does the prize belong? One has calculated the earth's 
 distance from it, eighty million of mills'. Another, by the 
 measure of his astrolabe, insists on it that they are in the 
 wrong, for that it is not more than^ix millions. To which 
 of the schools does the prize bejong? 
 
 But Swedenborg, has out-popped them all! for Mer- 
 cury (the name of the old newsmonger of the heathen 
 gods,) was so nigh to him, that some of the folk thereof, 
 
 actually brought trash. So goes " the elephant in the 
 
 moon," since the age of the witty author of Hudibras. 
 
 Faithy Hope^ and Charity ^ hut the greatest of all, is Charity, 
 
 Charity, or precious love, 
 
 Which always cometh from above, 
 
 Down from the God, who made us all. 
 
 And scatter'd o*er this floating ball. Job xxyi- 7. 
 
 O, thou heavenly flame, divine! 
 
 Reach this weak, simple heart of mine, 
 
 O, sink — O. sink me deep, to know 
 
 The God* who made mej why? and so? Rev. iv. 11. 
 
 From the dust, I formed the man: Gen. ii. 7. iii. 17. 
 
 To dust again, this is my plan. 
 
 Then, why this boast, against his plan? 
 
 From dust again, he will make man. Job xiv. 15. 
 
 Thou foolish " mortal" — stupid thing. Job xi. 12. 
 What! doubt the power of God, to bring 
 Back from the dust his work again? 
 Thy blindness! (look around,) is vain! 
 
 The faith of Jesus, centered here: Ps. cxvi. 10. 
 His God, he knew; who banish*d fear. Heb. v. 7. 
 I know, thou wilt bring back the man. Mat. xx. 18, 19. 
 Made strong for thee; this is thy plan. Ps. Ixxx. 17. 
 
 "BABYLON,'* &c. 
 
 Singers in Babylon, do shout. 
 In grim grimace, and hollow out, 
 ** This is a lie ; immortal soul. 
 Will soar aloft, and leave the hole." 
 
8 
 
 ANSWER. 
 
 " My immortal soul:" silly fool! 
 Off flies thy soul, and leaves thee, tooli 
 Who, boasting-, saith, this soul of miner 
 O fool! O fool! is it then thine? 
 
 OBSERVATION. 
 
 Possessor, surely, can not be 
 
 Less, than the thing possessed; see! (Xj^ 
 
 Babylonian jargons show, 
 
 " The truth in Christ," thou dost not know. 
 
 Q^UESTION AND OBSERVATION. 
 
 What is thy soul? my soul's my life. Luke xii. 19, 20. 
 A vapour vanish'd. Why this strife ? James iv. 13 — 15. 
 TJiy soul's a vapour, work'd in thee: 
 A vapour — gone. Can you not see? 
 
 I notice the reader, that in this pamphlet, the subject 
 thereof, is not to " deal damnation round the land;" and 
 that to take place " in the other world," as the priests sayj 
 for I do not believe in their t' Qther world" damnation. 
 
 Also, that the late Emanuel "Swedborg," otherwise 
 Swedenborg, wrote in a dead language, called Latin, 
 (anciently spoken by a people of the heathen, called, ac- 
 cording to history, " the Latins;") that the messengers of 
 God, who, though dead, yet speak, in bur Bible, (Acts 
 xiii. 27. Heb. xi. 4.) do not speak the truth. For, if his 
 dogmas are " sound speech," their speech, thereby, is 
 " condemned." To wit, that a man's soul, signifieth the 
 man himself. Examine the scriptures referred to below, 
 and then answer the following question; to wit, did God 
 send Swedenborg, who has contradicted "the voices" of 
 all the messengers in the Book? Or, can it be admitted, 
 that his Messiah, i. e. anointed whom he hatlx sent, speaketh 
 contrary to his first witness? Did he not send him to restore 
 the voices of his prophets, and, by his resurrection, " give 
 him a witness to the people?" 
 
 QCj* Gen. xii. 13. xix. 20. xxvii.4, 25. Judges xvi. 30. (Let margin Heb. 
 my soul die with the Philistines.) 1 Sam. xxiv. 11. xxvi. 21. Job vii. 15, 
 20, 21. Ps. vii. 5. xxiii. 3. John x. 18. Isa. liii. 10, 12. Ps. xxxv. 3, 4, 7, 9, 
 12, 13, ir. xl. 14. xii. 4. xlii. 4, 5, 6. xlix. 15. liv. 3, 4. Iv. 18. Ivi. 6, 13 
 lyii. 1, 4, 6. lix. 3. Lam. i. 16. iii. 17, 20, 24, 58, &c. &.c. 
 
My spirit, which is simply my thoughts, (Ps. cxlvi. 2, 
 4. xxxix. 3 — 13. Job xiv. 12.) burned within me; and to 
 hold my peace, seeing his " two witnesses," are become 
 " dead bodies, in the street of the great city," viz. " Baby- 
 lon the great, the mother of harlots, and abominations of 
 the earth," I dare not. Rev. xi. 
 
 Are not the dogmas of the late Emanuel Swedenborg, as 
 opposite to Gen. v. 24. (to which our apostle beareth wit- 
 ness, Heb. xi. 5.) as truth can possibly be to a lie? 
 
 Swedenborg, through speculation in " natural philo- 
 sophy," studied his grand Climax; madam Stupid was ripe, 
 and the time opening for fresh inventions. 
 
 The old traders in Babylon, having from age to age 
 taught, that " the visible world would be destroyed," quoting 
 Jesus and the apostles as their author; through their 
 ignorance, (as Jesus was meant for the theoretical Buttress 
 in his grand plot, the philosopher did not dare openly to 
 bespatter him; but, " laying in wait to deceive,") he thereby 
 craftly charged him with leading his apostles into the be- 
 lief, " that the visible world would be destroyed;" and, that 
 ig^iorantly, they asserted it as a fact, he having told them a 
 lie, and left them in their ignorance, to propagate that lie. 
 
 To wit, " it was necessary to leave them in the belief," 
 (i. e. to believe and teach a lie!) " that the material body* 
 would rise from the grave to give reality to the resurrec- 
 tion,! and that the visible world:): would be destroyed, to 
 fix in their mind an impression of a general future judg- 
 ment." The " general future judgment" of the priests, and 
 the " general future judgment" of Swedenborg, is one 
 fable with two horns; and taking up their lies, viz. " the 
 destruction of the visible world," he has fixed them upon 
 the apostles, originating in Jesus Christ! — who said, " I 
 have given them thy word; sanctify them through thy truth, 
 thy word is truthJ*^ Who, after his resurrection, opened 
 their understanding, that, they might understand the scrip- 
 
 * ♦* Material body;" this is a deceitful cant phrase--33* Job xiv, 1?, 
 Eccl. ix. 3, 5, 10. Ps. cxlvi. 2—4. Isa. xxxviii. 9— 22. 
 t i. e. according to tlie dogmas of Swedenborg. 
 ,- '* Visible world;" this is another deceitftil cant phrase. 
 
 B 
 
10 
 
 tures; and, at parting from them said, the Spirit of truth 
 shall guide you into all truth. The men, who were filled 
 with the spirit of wisdom and understanding; and, prepared 
 as the messengers of all truth; wrought miracles in the name 
 of Jesus, knowing that he is the Son of God, according to 
 the prophecy, (Ps. ii.) proving that their mission was from 
 God, through him; the men, his witnesses, who believed 
 that God had sent him; who were appointed to preach the 
 gospel, i. e. glad tidings, as a witness to all nations, before 
 that generation passed azvay; that arrogant philosophical 
 imposter, through the villany of the others, has charged 
 these witnesses of Jesus Christ, with propagating lies, de- 
 livered to them, bij him! 
 
 " But the Lord is now come in the clouds of heaven," 
 Sec, These words the imposter culled for his purpose, from 
 the writings of Matthew, one of the apostles, and who was 
 of those ** clouds of heaven," bearing truth to the nations; 
 through which '* the sign of the Son of man" was seen, by 
 overthrowing the heathen filth, and sprinkling pure water 
 upon the nations. Isa. lii. 15, chap. liii. Rom. xv. They 
 were a cloud of messengers, surrounded by a cloud of wit- 
 nesses, viz. the Old Testament saints, (Heb. xi. (Q* chap, 
 xii. 1) and the voices of all the prophets. Prove it, that ever 
 one of the messengers of the New Testament said, or 
 wrote to the people, *' that the visible world would be de- 
 stroyed." Prove it, if you can, you ministers of Sweden- 
 borg. I do defy you to prove it, you ministers of darkness, 
 through whose darkness, that man has called the apostles of 
 Jesus Christ, liars; and, that he had sent them to lie. 
 
 The great place of resort will be, 2d Pet. 3d chap. Ex- 
 amine this part, you, whom they have deceived; and, at 
 the same time, take in connection the whole scope of his 
 letter, which was evidently written to his own people, the 
 Jews, before the destruction of Jerusalem; and which, 
 Jesus told them, that they would be overthrown, in like 
 manner as the old world had be(^n, before that generation 
 passed away. Luke xvii. 26 — 37. What business have we 
 with Peter's letters to his own nation, before their excision, 
 except it is to understand the prophecies, and the cer- 
 
11 
 
 tainty of their aecomplishment? Was *' the visible world" 
 destroyed in the days of Noah? were the heavens detroy- 
 ed? is not the creation, as when God created in the be- 
 ginning? Gen. i. Was Peter a fool? where the men whom 
 he wrote to a parcel of stupid idiots? The heavens were of 
 old, and the earth; gr. consisting out of the water, and in 
 the water. Of this said he, they are willingly ignorant, 
 i. e. the rebellious nation, that did not believe that which 
 was written in the prophets, would come upon them for all 
 their iniquity. (JJ* Amos iii. Though, by the word of God 
 in their hands; and, by " Jesus Christ, the faithful witness" 
 of God to them, in those last days of their iniquity, (see 
 Heb. i. 1.) they were willihgly ignorant. ''Cursed chil- 
 dren* which have forsaken the right way," &c. They were 
 more vile than ever they had becn.f Pet^r, was then at 
 Babylon^ where there were myriads of his own peoplej 
 among whom he was labouring; and, no doubt, exhorting 
 them to keep off from Jerusalem, and to be men of peace, 
 under the governments where they were placed, as the pro- 
 phet Jeremiah had done, during the siege by the king of 
 Babylon. Jer. xxix. 7. And, in the days of Peter, the di- 
 viners and the dreamers were pursuing the old trade. The 
 temple can not be destroyed; for verily, we are the people, 
 and wisdom shall die with us. 
 
 Peter's ministry carried him where the greatest body of 
 the scattered tribes was; which certainly was never at 
 Rome, particularly at that time; he wrote circularly to the 
 congregations, to stand off from the wicked, and the 
 " bloody city," for th^t sudden destruction would come, 
 when they should cry, peace. &c. That God would preserve 
 a seed,§ as he had done in the old world; " eight souls saved 
 by water" — i. e. eight lives, saved in the ark, that kept 
 
 * Mat. ill. 9. 
 
 I See the account by Josephus; whose Ufa was saved to give the ac- 
 count, and who was of that generation, being born about the time of 
 Jesus Christ. 
 
 t Peter was never at Rome, and the fables thereof are a gross false- 
 hood. 
 
 § Isa. i. 9. Mai. iii. 6. Rom. ix. 29. Rev. vii. 3—8. xiv. 1—5. Mlc. v. Zep. 
 iii. 13. 1 Pet. ii. 
 
V2 
 
 upon the surface of the water; and not eight " immortal 
 souls," saved from the invented hells of vile, lying man. 
 These were the heavens, consisting ow^ 0/ the water, viz. 
 the family of Noah, in the light, not having corrupted their 
 ways J and the earth, that was corrupt, m the water;* who, 
 in the gall of bitterness, and the bond of iniquity, had re- 
 sisted the truth, preached by Noah, in the eighth genera- 
 tion from Adam. Gen. vii. 17 — 24. They also, were in the 
 eighth, according to equal time; and, by the same word, 
 that the account of the destruction of the old world was 
 written; and by which, they had been warned, the heavens 
 and the earth, which then were, were kept in store, f and 
 the new heavens^ were preserved, to declare his righteous- 
 ness to the new earth. Hosea ii. 21.1 will hear the heavens, 
 and they shall hear the earth. Acts xvi. 9. — i. e. a new 
 people, when the natural branches were cut off, and the 
 messengers to them, were the heavens. Rom. xi. Acts xvi. 
 13 — 18. Isa. xlix. 20 — 22. Isa. Ixvi. 6. A voice of noise 
 from the city, a voice from the temple, a voice of Jehovah, 
 that rendereth recompense to his enemies. 2 Pet. iii. 10. v. 
 15, 16. Heb. xii. 27, 28. Mat. xxii. 7. But when the king 
 heard, he was wroth, and he sent forth his armies, and 
 destroyed those murderers, and burnt up their city. See 
 the account by Josephus, of the horrid bowlings, when 
 the temple was in flames. 
 
 2 Pet. iii. 3. To prove it was the last days, he referred 
 them to the prophets, the very idiom proves this. (jQ* Isa. 
 xxviii. 21, 22. The Hebrew idiom also, " since the fathers 
 fell asleep," strictly proves that they were Jews; and that 
 the whole subject referred to them, and things of that time. 
 Dan. ix. 26, 27. And there is not the least shadow for au- 
 thority in any of the writings of the apostles, to charge 
 them as Swedenborg has done, to wit, with saying, " the vi- 
 sible world would be destroyed;" and his saying that Jesus 
 told them so, and they propagated the lie, is suited to his 
 ignorance, and lying doctrines throughout. Swedenborg 
 
 * Job xxu. 15, 16. * 
 
 I Deut. xxxii. 34. Exodus xxxii. 34. 
 -i- Isa. Ixv. 1—15, 17. 
 
13 
 
 made the lie for his own disciples, and they, in his name 
 propagate it. 
 
 The attempt which he made, to force his premeditated 
 villany against the Bible, " with the most solemn oath that 
 could be offered;"* is so contrary to the spirit of the New 
 Testament, that, to "the mind which hath wisdom," the 
 whole scheme of the man is exposed— To wit, 
 
 " I have no ability to capacitate them to converse with 
 angels and spirits, neither to work miracles to dispose or 
 force their understanding to comprehend what I say."t But, 
 " with the most solemn oath that could be offered," 1 will 
 swear, to give power to my Credenda — a very enforcing 
 witness — I, having no other way of doing it, will bear wit- 
 ness of myself — by an oath. 
 
 We will try the spirit of the man, according to his own 
 words, by the rules of Jesus Christ. Mat. v. 34. I say unto 
 you, swear not at all; but let your communication be, yea, 
 yea; nay, nay— ^r whatsoever more than this^ cometh ofeviL 
 See also the apostle James, chap. v. verse 12. This is the 
 speech of Jesus Christ. Aud, by it I judge, how Sweden- 
 borg was sent. 
 
 To a very great wonder of the chemical powers of 
 Swedenborg, (by whose great knowledge in this science, 
 his writings on the subject will show, that the spirit, called 
 Phosphor^ was certainly under his control,) his gardener's 
 wife was, as to miracle, his one witness; and another wit- 
 ness, to whom, upon interrogation she told the wonder, 
 (which miracle, no doubt had been worked, that it might 
 spread,) was a man, who was one of his wonderful ad- 
 mirers. The wonder, as it was related, the ministers of 
 '* the New Jerusalem Church," have recorded, as a seal to 
 " her heavenly doctrines," written in Latin by her "tute- 
 lary angel," to be translated, and expounded by her learned 
 scholars, as they shall see fit. 
 
 " O wonderful and fearful," 
 
 Phosphor'd eyes, both bright and scareful. 
 
 To wit, " Mr. Robsahm having asked of the wife of Swe- 
 * See his letter to the kii^ of Sweden. f Ibid. 
 
14 
 
 denborg's gardener, if she had ever oBserved any change in 
 the countenance of her master, soon after he had conversed 
 with spirits; to this she replied: "Entering one day after 
 dinner into his chamber, I saw his eyes like unto a most 
 bright flame: I drew back, saying, in the name of God, sir, 
 what has happened extraordinary to you, for you have a 
 very particular kind of appearance? What kind of look have 
 I, answered he? I then told him what had struck me. Well, 
 well, replied he, don't be frightened, the Lord has so dis- 
 posed my eyes, that by them spirits may see what is in our 
 world." 
 
 This " Talc of a Tub," is so truly ludicrous, that it ex- 
 poses the shallow mind* of the second relater, and still much 
 more the publishers in this country. The spirits seeing by 
 his eyes, was not a small quibble of the philosopher's; and 
 this wonderful part of the wondt r, may be compared to the 
 Wolf, in the story of " the Litde Red Riding-Hood." 
 " Grand-mother, what makes your eyes so big? " That 
 they may see you the better my dear." 
 
 The peasant's wife of the north, in the vicinity of the 
 old witches of Norway, saw Swedenborg's eyes; but she 
 had no sight to see the spirit of the philosopher, and the 
 powerful workings thereof: 
 
 Both east and west, both north and south. 
 To build a church upon his mouth; 
 This vexing Bible* must come down, 
 Then, lov'd Sophia will me crown; 
 And future story it will sing-, 
 How well I overcame the thing. 
 
 When the Jews persecuted Paul, he did not request them 
 to tender an oath; and he proved his mission, by miracles^ 
 and fair argument. By the former, Swedenborg had no 
 proof- — the latter, he skulked from. 
 
 His pretended secrecy of his name, as related by his 
 puffing bookseller, when compared with his great puffs of 
 himself, is truly ridiculous: and his two disciples, Hind- 
 marsh and Wright, lest the wonderful wonders of their 
 master should be discredited, posting off to the lord mayor 
 
 * Rev. xi. 
 
15 
 
 of the city of London, and having witnesses sworn before 
 him, is a proof of the spirit that had levened the whole 
 lump. 
 
 See Swedenborg's writings on natural philosophy of all 
 sorts and sizes, and this will be a guide to see the intention^ 
 which appeared to him, and worked in his spirit a founda- 
 tion for his other systems. " The heart is deep;" and he 
 certainly was a very adept \n " mines," machinery, mi- 
 neralogy, &c. And his wljirlpool, for whirling " the man 
 Christ Jesus," (according to Paul's gospel,)^ into nonen- 
 tity, whirling up a god, and calling his new invented god, 
 Jesus Christ, proves he was a very great mechanician. 
 And, that he had a vast proportion of " leviathan," in full 
 operation, from first to last, we do allow. However, great 
 as his flights were, even to his inside dweller having the 
 honour to personally arrive at the planet Mercury, and to 
 talk with the folk thereof in Latin; and notwithstanding his 
 satellites of " the new church,'* have attempted to bear 
 away the prize from Dr. Herschel, who had not the ho- 
 nour of travelling beyond his telescopical inventions; not- 
 withstanding that puff of breath, " born like a wild ass's 
 colt," undertook the business of proving the stars were the 
 children of the sun, excluded from the "womb" thereof;! yet, 
 his " new method of discovering the longitude," was not 
 new, and no great things; neither could he find out the 
 longitude, although the wonder-worker undertook to prove, 
 that the sun was the mother of the stars; still, it was 
 
 " Longitude miss'd on, by boot-master Whislon, 
 " And not better hit on, by wicked Will Whitton.'* 
 
 Foolish man! what dost thou mean by *' longitude?" a per- 
 petual, equal, ceaseless, unerring move. Is it this that thou 
 art trying to come at? Canst thou move the universe? 
 
 By the following story, which he related to the afore- 
 said Robsahm, it is evident, that by the use his room was 
 set apart for, the philosopher had been at work upon '* spi- 
 
 * 2 Tim. ii. 8. Retnembery that Jesus Christ of the seed of David, was 
 raised from the dead, according to my gospel. 
 
 t See the same kind of plans, struck out by the other atheistical 
 writers. 
 
16 
 
 ritual things," before he began to have his revelations; and 
 the inn visit, appears to have been, after the bright eyes. 
 At any rate, the '' spirituaP^ wonders were on foot, previ- 
 ous to the *' revelations." To wit, " Mr. Robsahm, having 
 also inquired of him where and in what manner he first be- 
 g?n to have his revelations. " I was at London, said Mr. 
 Swedenborg, and dining late at my usual inn, where I had 
 a room kept for me^ that I might have the liberty to meditate 
 in peace on spiritual things, I had felt myself oppressed by 
 hunger, and was eating very heartily. Towards the end of 
 the meal I perceived, as it were, a mist before my eyes, 
 and 1 saw the floor covered with frightful reptiles, such as 
 serpents, toads, caterpillars, and the like; their number ap- 
 peared to increase as the darkness did, but. both soon 
 passed away. After that, I saw clearly a man in the midst of 
 a bright shining light, sitting in a corner of the room. I 
 was alone, and you may judge of the consternation I was 
 in, when I heard him pronounce distinctly, and in a sound 
 of voice capable of striking terror, eat not so much^ &c. The 
 following night the same person appeared to me in a strong 
 shining light, and said, I am God the Lord^ the Creator and 
 Redeemer; I have chosen thee to explain to men the interior 
 sense of the sacred writings; I will dictate unto thee what 
 thou oughtest to write^ &c. That same night were the eyes 
 of my spirit opened, and disposed so that I might have a 
 spiritual sight of heaven, the world of spirits, and the hells; 
 and I found every where many persons of my own ac- 
 quaintance, some of them deceased along, and ot hers but a 
 short time. From that day I relinquished all study of worldly 
 sciences and only occupied myself in spiritual concerns, in 
 conformity to the commandment 1 had received." 
 
 Here is a palpable contradiction; for the rdom had been 
 hired for his " spirituaP^ works^ before " that day." 
 
 To attach personality to " the spirit of a man," (Prov. 
 xviii. 14.) was not first contrived by Swedenborg; it was 
 the platform of the clergy, and l]is contrivance, merely ex- 
 poses their villany in the most gross manner. And truly, 
 his dogmas are the sum total of their own. Merely, mysti- 
 cal clergyism exposed- 
 
17 
 
 " The eyes of my spirit opened." This is a gross soUcis7n. 
 
 Paul, the apostle to the Gentiles; who had previously 
 spoken to their understanding; and, by argument^ was the 
 instrument which showed unto them, by the light, the gross 
 darkness that they were in; in his letter to them, some time 
 afterwards, he observed, " the eyes of your understanding 
 being enlightened." This is a beautiful metaphor; and the 
 eyes of the understanding, are, evidently, " the spirit of a 
 man." 
 
 Job xxxii. 8. Here, Elihu, was the mediator, between 
 God, and those men, according to Job's desire; and he shut 
 up the mouth of both parties, though he justified Job, rather 
 than the others;^ yet, judging them by their words, he 
 showed unto them, that their thoughts of God, were not 
 clean thoughts. 
 
 Let us make man in our image. f There is as much proof 
 for the spirit of God, (see Isa. xlviii. 16.) being a distinct 
 person, as there is, that " the spirit of a many"* is a distinct 
 person. 
 
 " Let us make man in our image, after our likeness." 
 The soliloquial mode, used here, is common, all through 
 the Bible,:}: and even Gen. iii. 1. is evidently a soliloquy. 
 
 Thought, is the eyes of the understanding: and, by a 
 right way of thinking, the understanding is enlightened. 
 
 The spirit of Swedenborg, when he could not force his 
 writings upon the clergy of his country, (though he offered, 
 and by his own words, § J judge what his spirit was at the 
 time, to swear to their validity; and, that they were agreea- 
 ble to their own creeds, and confessions of faith;) to a 
 discerner of spirits, it may be plainly seen, that, instead of, 
 "I beseech their excellencies to peruse, and if they still 
 doubt, I am ready to testify with the most solemn oath;" 
 that, if he had had power, he would soon have made them 
 feel the power of his own excellency* 
 
 There cannot be a more powerful proof against the whole 
 system, (which was merely new painted by Swedenbojrg,) 
 than the restoring Lazarus to life. John xi. 11—15, 43, 44. 
 
 * Luke xviii. 14. f Gen. i. 26, \ Ps. xlii. 4—6. Luke Sii. 16—20. &c. 
 }| See his letter to the king of Sweden. 
 
 c 
 
18 
 
 And the general system is, confusion; and as opposite to 
 " the faith, which was once delivered to the saints," as the 
 bright light is to gross darkness. 
 
 Swedenborg's philosophical subtilties, were planned upon 
 the generally received notions of angels; i. e. an order of 
 beings in invisible forms, &c. &c.; and the Bible he used 
 as a convenience. 
 
 He has observed, that " in the word, by angels is under- 
 stood some attribute of the Lord; and they are also some- 
 times called gods, from the indwelling of the divinity in 
 them." See " a Treatise on Heaven and Hell," Note, 
 page 48. The translator's reference to sections, one of them 
 as high as ten thousand five hundred and twenty-eight, see 
 the said note, we will leave to the Latin linguist, and call the 
 attention of the reader to the scriptures of truth, on which 
 he quibbled; to wit, Ps. Ixxxii. 6. " I have said;" which evi= 
 dently refers to another place. {Q* Exo. xxii. 9, 28. John 
 X. 34. see again the Psalm; " God standeth in the congre- 
 gation of the mighty, he judgeth among the gods." Lev. 
 xix. 15. Num. XXXV. 9 — 12. Judg. v. 10. Qj^ 2 Chron. 
 xix. 6 — 11. The whole, evidently spoken of^ and to the 
 judges of Israel. And it is also evident, by that ^hich is 
 written in the Psalm, viz. / have said^ " Ye are gods, and 
 all of you children of the Most High;" &c. that it was in 
 reference to the people, (see Deut. xxxii. &c. &c.) unto 
 whom was given the holy law of God, that by it^ they migl|t 
 be a light to the nations; and that, for all their iniquity,- 
 they Would be punished, yea, by those very nations, whom 
 they, through their iniquity, had kept in gross darkness, 
 out of which Cometh cruelty. See Amos iii. 1, 2. Mic. vii. 
 with Ps. Ixxxii. As to Swedenborg's fables of angels, they 
 are lies, not merely of his own invention; the Jews had 
 invented the platform, the Gentiles followed, and he has 
 merely improved the scheme of the original inventors. 
 
 Observe; verse 6, 7. " I have said; ye are gods, and all of 
 you, children of the Most High/ but ye shall die like men," 
 &c.* Here^ their death was appointed. And when their ini- 
 
 * See Jer. xxvii' 
 
19 
 
 quity was full, it came upon them to the full. Isa. xxii. 14. 
 Eze. xviii. 31. chap, xxiii. Luke xvi. 17 — 31.* Isa. I. 1 — 3. 
 at the fulness of the iniquity of that time, the Messiah was 
 sent forth — verse 4 — 9. Gal. iv. 4. There is no confusion in 
 the Bible; it is a regular history by anticipation; and which, 
 arrogant men, assuming wisdom, turn into confusion. 
 
 Note, page 52. " By love to our neighbour, we are not to 
 understand the love of his person, but the good and the 
 true which constitutes his character. They who confine their 
 love to the person, without regard to his principles, love 
 equally the evil and the good that is in him." 
 
 This, I have no doubt, was meant as a deceitful thrust at 
 Mat. v. 44. Luke vi. S5, What are we to understand here? 
 " person^'' or " principles^'''* Swedenborg, was more mis- 
 chievously bent against the Bible than the other philoso- 
 phers, being slyer, and working by a new method. And his 
 angel fables he as much believed as I do. 
 
 Page 87. Here, his daring attempt to put the indefinite 
 in the place of the definitive article. Rev. xx. 17. he appears 
 to have been aware of detection and exposure, by inclosing 
 his own word in brackets. Ta wit, " that is of the [an] 
 angel." 
 
 That messenger was evidently " a living man." For to 
 John, who was going to worship him, he said, " I am 
 thy fellow servant and of thy brethren the prophets; -worship 
 God^^ not me. That it was Jesus, is also evident, chap. xxii. 
 8, 16; for to him, God had given this revelation, and John 
 was the angel, i. e. messenger of Jesus, whom he sent with 
 it to the seven churches of Asia. See chap. i. 1. It was first 
 given unto him. Then, as the messenger of God, he sent 
 him to John, (see John xxi. 20 — 23.) then he became the 
 messenger of Jesus, who sent him with it to the seven con- 
 gregations, among whom, no doubt, were multitudes of 
 Jews, as teachers. 
 
 Swedenborg asserting, that (Rev. xxi.) "by the New 
 Jerusalem, is here signified the New Church;" deceitfully 
 covered his scheme, by the word " Church." 
 
 * Eze. xvi. 48. Mat. xi. 23. Lam. iv. 6. 
 
20 
 
 The word church, when translated, is congregation. See 
 Ps. xl. 10. Here is " the great congregation,'^'* 
 
 The New Jerusalem implies, another Jerusalem. And 
 the apostles, (whose witness, Swedenborg and his ministers 
 have atterfApted to circumvent,) have pointed out, that "the 
 New Jerusalem," is not the people, but the system of 
 liberty, which was, is, and will be, always above bondage. 
 See Gal. iv. 21 — 31. And is the same that James in 
 his letter to the twelve tribes^ chap. i. 25, called, '* the 
 perfect law of liberty." As saith Paul the Hebrew, Hom. 
 viii. 2. The law of the spirit of life in Christ Jesus, hath 
 made me free from the law of sin and death. And this is the 
 same as Jesus said unto them. John viii. 31 — 36. And the 
 same rest is left open for them to enter into, when they 
 shall cease from their vain thoughts, and love the law of 
 God. Heb. iv. 9 — 11. Rom. xi. 25— -31. 
 
 As to Swedenborg's new congregation, or church, it is a < 
 contrivance upon his own authority; yet is it useful to ex- 
 pose the others. And as Pharaoh was raised up for wise 
 ends; so likewise Swedenborg, Paine, &c. 
 
A GLASS, &c 
 
 " Were angels to write "hooks, they would not write 
 folios," said Goldsifi^ith. But I say, when angels wrote 
 books, they did not write folios; this short sentence con- 
 taineth, multum in par'oo. 
 
 The man, who wrote in a dead language, at the time of 
 his writings surely, cannot bear the marks of a messenger 
 to any nation existing upon the face of the earth. There- 
 fore, he must have known that the Latin linguist, by the 
 magic power, which guided himself, would force him into 
 vogue. Scholars, yes — scholars, to show the mighty powers 
 of their erudition, to hold the balance of power over the 
 consciences of their fellow-men; and who will, (as they 
 always have done,) thirst for that darling of the heart — 
 Primacy^ vf'iW not suffer me to die; and as they translate, 
 they must honour me in explanatory notes. The preacher 
 also, when he preacheth me; and when expounding, or 
 preaching, they will sing praises in lofty panegyric. 
 
 O sing praises, sing praises to " the honourable Emanuel 
 Swedenborg:" '* The tutelar angel not only of the Swedes, 
 but of all Christendom,"^* the founder of " the New Jerusa- 
 lem Church, and her heavenly doctrine!" Why, I shall out- 
 rival Mahomet, whose Koran superseded the Bible; and, 
 upon which, those vast volumes have been written by his 
 expounders; yet not two of them agree even upon the 
 meaning of the first verse of his first chapter. There will 
 then be, the sect of this very great man, and that very 
 
 * This word, it doth appear, was Introduced into England by Aus- 
 tin the monk, commonly called " Saint Austin;" who was sent over by 
 the pope, to Christendom the Sritons; but th.e Welchmen were too 
 dumb for the legate of "his holiness;" and would not have their children^ 
 ■who could not speak for theirselves, christen(iomed; baptized, nor ra- 
 tized; neither dipped nor sprinkled". 
 
22 
 
 greater man, and the other very greatest man, but the root 
 will be, there is no other God, but a man, in the same form 
 as myself, and the " honourable" [egotist] " Emanuel Swe- 
 denborg" is his prophet. O mighty pride, in a new prospec- 
 tive way, thou art now saturated! I see my name immor- 
 talized! and that, by the pigmy satellites, who will roll round 
 my blaze, and echo — and re-echo, the praises of " the ho- 
 nourable Emanuel Swedenborg!" 
 
 Swedenborg, was not only well acquainted with the gla- 
 ring wickedness of man, but also, with the secret villanies 
 of the most profound hypocrites. The foundations of his 
 hells, were laid from characters in real life; and he built his 
 superstructure upon reality. He abhorred the vulgarly 
 wicked, and he despised the cunning Jesuit, So also did 
 M. Mirabaud, the open^ and not hypocritical atheist, 
 whose innocent life and manners are as highly extolled by 
 his biographer,* ,as those of Swedenborg are by his pane- . 
 gyrists. 
 
 Mirabaud, in his " System of Nature, or the Laws of 
 the Moral and Physical World;" openly confessed himself 
 *' an atheist;" and took a different stand in the dark regions 
 of pride, to immortalize his name. And, when Swedenborg 
 struck at his contemporaries, he thereby thought to cover 
 himself, whilst aiming his deadly blow at the Bible. 
 
 Swedenborg, I say, made man his study, both by ocular 
 demonstration, and by books, in every stage of life, ancient 
 and modern. 
 
 He travelled amidst the dens of ' every species of villany 
 of the former and of the latter; and personally speculated 
 on, and anatomized, living objects. He made his observa- 
 tions at the court of modern Rome, and he also took notes 
 for his intended work, from the character of those kind of 
 mortals, the fish-women of Paris and Billingsgate, and he 
 viewed from St. James's the polite, to St. Giles's the vulgar. 
 
 • "Whatever were the sentiments of M. Mirabaud, all those who knew 
 iiim, bear the most brilliant testimony to his integrity, candour, and the 
 soundness of his understanding; in a word, to his social virtues, and the 
 innocence of his manners. He died at Paris, the 24th of June, 17^0, in' 
 the eighty-fifth year of his ag-e." 
 
2S 
 
 To his view were opened, the cellars of " Hockley in the 
 Hole," where (I have heard) the knives and forks are chain- 
 ed to the table, upon which, instead of a tablecloth, is a 
 covering of filth; and, into which, the famished vagrant 
 "diveth," to check the gnawings of his hunger-bitten soul;* 
 for which morsel, perhaps, he payeth the squallid hostess 
 (watching her chained conveniences with suspicious eye,) 
 with two-pence sterlings which the wretch had but some 
 few moments before, stolen from the stall of a fat butcher, 
 after anxiously waiting for an opportunity to commit the 
 foul deed of a hungry thief, watching the movements of the 
 full fed "ronyon," his wife, and the absent eye of her 
 greasy spouse, whilst, at that auspicious moment, he was 
 throwing nice scraps to his already saturated dogs. 
 
 These hells, were opened to the all-piercing eye of Swe- 
 denborgj and those sties of filth and misery, laid wide open 
 to the philosopher's mighty investigation. Not merely by 
 reading the account thereof, but also, by ocular demon- 
 stration—yea, and he peeped close, that he might the better 
 draw his pictures for his dramatic scenery. 
 
 The foetid parts of overgrown cities, where the squallid 
 poor generally reside, fumed in the nostrils of the philo- 
 sopher of the north, who had been brought up at court;! 
 and, stopping his nose, with an idea of the spicy zephyrs of 
 " the east," from an opposition of their breezy essence, he 
 cried out, pho! At the mighty echo, " the spirits that love 
 stinks,"^ even the scent of their own native perfumes, 
 were offended; and, not being ideally exercised on the 
 odour of roses, they sunk back§ at the philosopher's pho! 
 which, proceeding from the perfumed breath, issuing from 
 the lungs of his inside man, it almost strangled them by its 
 
 sweets. O, ancient E ! did the philosopher draw 
 
 part of his scenick imagery of " stinking hills," from an 
 idea of thy state, early in the morning? Was his pregnant 
 imagination filled with " aspects" of " spirits that love 
 
 * Prov. vi. 30, 31. Exo. xxii. 1—4. 
 
 t Mat xi. 8. 
 
 \ See his " Treatise on Heaven and hell," &c. 
 
 % Ibid 
 
24 
 
 stinks," by contemplating on the employment of thy frouzy, 
 hardy sons, called scavengers, bending o'er thy foetid 
 odours, ariTfed with spades, hoes, and rakes, at break o' 
 day? 
 
 13y " the spirit of Loda,"* they would have sprinkled the 
 philosopher's clean coat, had " Swith Fantasy, as in his 
 buke," approached vocally, and thus insulted them to their 
 face; nor would the angels appointed to keep the peace in 
 the king's name, have been able to save " the honourable" 
 braggadocio from the contents of their shovels, by a quick 
 enough descent into the lower region of the atmospheref 
 from their soft downy beds, so early in the morning For 
 when " the tutelar angel, not only of the Swedes, but of all 
 Christendom," (according to the annunciation of the angels 
 of Swedenborg) wrote in Latin, of " the angels appointed 
 to keep peace in the hells," when the pugnacious spirits 
 break out in mighty phalanx, and in the true spirit of Bri- 
 tish heroes, level their hard fists, " as solid as rocks," at the 
 " substantial" nose of the furious antagonist, until, O Do- 
 lorifics, the "Genii," the muses of incantation; until, O 
 Dolorous, until, the wounded vessels, which contain the 
 liquor, as fountains spout — red "blood!"f I say, who is 
 sufficient to ope' the " arcana''' infernus of this north star, 
 to dive into the great depth of his inventions, and to bring 
 up for us the knowledge, that magistrates, being " the 
 higher powers," they were a prominent figure to use in the 
 flowers of rhetoric, to make images of a new order of 
 angels (for " the ignorance of foolish men,") knowing, that 
 magistrates are appointed to keep in subjection " the in- 
 
 ♦ Ossian's Poems. — The reader will see, that the above is not an oath. 
 " The spirit of Loda," is a fancy of the poet: and that ^which poets fancy, 
 are phantoms, rising out of ideas, instilled by fables; and though they may 
 plead for the somethingness of then- ideas' inventiveness; the phantoms 
 which rise out of them, are surely nothingnesses; and to swear by no- 
 thing, is not swearing by any thing; hence the abuve is, no oath at all. 
 
 f It would appear, that some of the philosophers of the last century, 
 did actually plead for the wholesomeness of tliis strangling gas. Smollett 
 burlesqued one of them in his " Humphrey Clinker;" but I leave those 
 things to the discussion of the philosophers, in their science upon scents 
 
 I " A Treatise concerning Heaven and Hell," &c. He left his own 
 north liogo, " martii," and used south east—'* Genii'' 
 
25 
 
 fernal spirits," commonly called, " the swinish multitude,'' 
 by great folk, who think, God did not make them ** all of 
 one blood.^" " Him that hath understanding J'' ^ he may 
 plainly see the purport of Swedenborg; and his ultimatum 
 was, to destroy the credit of the " two witnesses" of God 
 to man. 
 
 Through his great spite to the errors of Calvin, although 
 he dared not openly, in express terms to write it; yet, ac- 
 cording to the whole scope of his scheme, he has placed 
 David in his hell for adulterers; and Abraham, for suffer- 
 ing Sarah to "cast out the bond woman and her son," (upon 
 which circumstance, he has written much nonsense) of him., 
 and also, of Isaac, and Jacob, and David, he saith, that 
 the angels whom he chit chatted with, "being asked as 
 concerning Abraham, Isaac and Jacob, David and the 
 apostles, whether their portion in heaven was not by a spe- 
 cial grant of immediate mercy and favour; they answered, 
 that not one of them, but each had his reception and por- 
 tion according to what his life had been in this world; that 
 they knew their place and lot." Here^ I have to observe, 
 that for a cover, he has not said it openly, respecting 
 " their place and lot;" but he has written, that there were 
 some of the worst of the hells, into which his honourable 
 presence had no access. But by the hint given, viz. "their 
 place and lot," which those angels of this " forger of lies" 
 knew; to the keen eye, that can dhcern spirits,f the spirit 
 of Swendenborg, when he wrote thus, is laid bare, and his 
 invented secret hells, fly open to its view. For said the phi- 
 losopher, if your book is true, and the doctrines which 
 those Jesuits, your priests, say is true, viz. " immortal 
 souls," David's immortal soul is surely in hell, and Ja- 
 cob's too,:|: and as one of your apostles said, that " David is 
 not ascended into the heavens,"§ I will therefore prove th« 
 identity of person,|| and give him » lodging, 
 
 ♦ Rev. xiii. 18. f 2 Cor. xi. 10. 
 
 X 1 Cor. vi. 9. Rev. xxii. 15. Gen. xxvii. 13, 19, 24. § Acts ii. 34. 
 
 j) See " a Treatise," 8ic. In one of the harangues thereof, he has ob. 
 served, that his chit-chat angels told him, "that they approved of the 
 men of simplicity who had not admitted of any thing into their roina 
 
 D 
 
26 
 
 Hark! the self-sent angel saith, "some of the worst 'of 
 the hells are south." This he founded upon historical fact. 
 
 See, tliat flying' wretch! ha! a southern man, — • 
 
 His pursuer from nortli, t:;^nawing' tlie bones of Atabala, 
 
 And roasting- the bowels of his subjects, 
 
 To i^lut liis greedy maw, •uith the god — gold! 
 
 Hells — thou God of love! didst thou make hells? no; 
 
 Man made hells. Thy works, "very good" were first "finished.** 
 
 Swedenborg, who built his '' heaven on pride," and his 
 " hell on spite," in one of the nastiest of the latter, he has 
 given Calvin "a brothel-house" for his habitation. No 
 doubt the angel invention, descended, and showed the phi- 
 losopher the place, after reading Calvin's '^ Institutes;" of 
 which, the following is a species that I have chosen to suit 
 the subject, from the writings of Phcator^ a full blooded 
 disciple of Pope Calvin. To wit; ^' God procures adultery." 
 Does he so? then the high priest of this God, shall abide 
 " in a brothel-house." And as' the philosopher has plainly 
 made it appear, from ocular demonstration, when he was 
 travelling through the heavens, that in the course of his 
 chit-chat with the angels, they had informed him *^ of mar- 
 riages in heaven," as also did his prototype Mahomet de- 
 clare the same; and that, to attract the masculine gender, 
 the lovely females are scented with musk. Pho! musk — did 
 Swedenborg love musk? if it was obnoxious, he and his 
 compeer, let them setde the matter, whilst I return to my 
 observation on the philosopher's " Equilibrium betwixt 
 Heaven and Hell." Hence I say, he certainly allowed, that 
 Calvin, in his "brothel-house," has a doxy: and pray, can 
 there be a higher painted doxy, than Lady Ortho Doxy? 
 Hear her bawl before his ecclesiastical throne. All hell to 
 arms! come, ye " infernal spirits," we will have a jubilee. 
 Come, ye Genii (otherwise, according to north lingo, 
 " martii,") from the deepest hell, and, like screech owls 
 
 {jXy Eze. xiv. 3.) but under some form;»^f«fe it is that angels in churches 
 ivhether carved or painted, have always been represented as vien?' — This was 
 a broad hint to his ministers, to carve or paint his image "in their 
 churches." The sly fox, did he not known tliat church, or churches, is 
 simply congregation, or congregations? 
 
27 
 
 of the night, shout — shout to the prolific brains of my 
 Paramour, which pride opening, I burst forth; howl — howl 
 I say, Servetus, our opposer, is roasted in the fire. 
 
 Swedenborg, has complimented Mahomet, by honouring 
 his disciples in his heavens, for denying that, which he 
 also did not believe, and wrote his puns on the Bible, 
 covering them in philosophical disquisition. 
 
 What difference is there between Calvin's *' Election and 
 Reprobation," and Svvedenborg's " Free Will?" Hear the 
 latter ^peak, and then anatomize it: — *' In the foregoing 
 " chapter we have treated of that equilibrium which sub- 
 " sists between heaven and hell, and showed, that it is no 
 "other than an equilibrmm betwixt the good that proceeds 
 " from the former, and the evil that proceeds from the lat- 
 *' ter, and so constituting the essence of human liberty; and 
 " as good and evil, truth and falsehood, are of a spiritual 
 *' na:ture, so also is that equilibrium in which consists the 
 "power of thinking and willing the one or the other, and 
 **the liberty or freedom of the will, accordingly. This 
 "liberty, or freedom of the will, originates" [observe 
 reader, "' ori^v/za^fi"] 'Mn the divine nature;" i. e. (and 
 let his ministers deny it if they can,) a constant " afflux,"* 
 flowing from " the divine nature" into " the hells;"t it " ori- 
 ginates in the divine nature," " but is given to every man," 
 always existing, for he saith, man never dieth; that death, 
 signifieth life; and soul, signifieth man; that the soul of 
 man, is, literally, the man himself; for that " the internal 
 sense" of these w^ords in the Bible, was opened to him by 
 ocular demonstration, both in the heavens and in the hells; 
 there he saw the very identical tnen theirsehes; substance, 
 " as firm as a rock;" none of your metempsychosis, the 
 man leaps out of one body, and carrieth his body upon his 
 own back, without troubling the puny body of a flea, ac- 
 
 * This is one of the phllvosopher's technical terms. 
 
 f I apprehend the philosopher, by heaven and hell, divine nature, &c. 
 meant the same as M. Mirabaud did; only the one was open, the other 
 a hy; ocrite. He was deeply conversant in mines, and the deplorable 
 state of the wretched miners. 
 
28 
 
 cording to the dogmas of a former branch of this " philo- 
 sophy — vain deceit." 
 
 What! will you deny it? can you scan the meteoroscopic 
 eye of a philosopher? can you put the all powerful telescope 
 to your eye, and by fancying there must be men in the 
 stars, make fools, not as wise as yourselves, believe, that a 
 company of them came to visit you from the star, named 
 " Mercurius," after the old heathen god?* — Paine, thou 
 Grub-street philosopher, who found none of the divine art 
 "in ♦ht N.w Testament,"! except ox\q humble place; Mat. 
 vi. 28, 29. To thlsy thou hast spoken well; '* the modesty of 
 the imagery, is correspondent to the modesty ofthemany — 
 O if man knew God — knew himself, his words would be 
 few; and Swedenborg, the philosopher, would not have 
 writt«-n folios. 
 
 Swedenborg was not contented to leave all the men in 
 their own form, where Calvin is; and, seeing a metamor- 
 phose necessary, by the powers of Ovid^ with whom he was 
 well acquainted, he changed some into " bats," &c. for his 
 entertainment; and he has written for the information of 
 his disciples, that the name of those is, "Genii." This 
 name, which he suited to his metamorphosis, he stole from 
 " the Arabian Nights Entertainment;'* it is an oriental 
 phrase, and the ancient moral philosophers, who taught 
 morals by fiction, invented it; this, the modern philosopher 
 well knew; and, by those sly tricks, and petty thefts, he 
 thought to overthrow the Bible, and plant his Koran upon 
 the ruins thereof. 
 
 But I say, did God ever send a messenger to any people 
 in a dead langnagf'? Did not all his messengers, speak to the 
 pe(*ple, in their own language? Did they not write o//, in 
 their own vernacular tongue? Jer. vii. 13, 25.' xi. 7. Luke 
 XX. 9—1 6. 
 
 Silence! ye Hebrew men, let Latin speak; 
 
 Be still ye Grecian critics, with your Greek; 
 
 Cannot dead L:itin, sound, P om pole to pole? 
 
 Let " Swedbor^"— woiid't-oiis Swedbor^, sweep the whole. 
 
 On pond'rous pinions, mighty *' Baron" rise. 
 
 From one great vorieS, to the vaulted skies! 
 
 • Acts xiv. 12. 
 
 I And he has also made tlie same complaint of the prophets. 
 
29 
 
 O Pride! thy mighty burning, who can bearJ' 
 What pain — what fever, can with thine compare? 
 •* Son of the morning," circUng earth around, 
 The older thou, the more thou dost abound; 
 
 To draw thee out with hook, beyond my art, ' 
 
 Thy dungeon deep, yea, 'tis, the hidden heart- 
 By wisdom then, I lay my hand on thee, 
 Considering well the battle: God doth see.* 
 ^ Invidious Pride! thou monster — gall of hell; 
 " A common friend!'* thou foe, by thety man fell. 
 Thou liar, murderer, since the world bi.gau; 
 Thou, cursed creeper^ [Gen» iii 14.] scourge of fallen man; 
 No! Abra*m's sons, you cannot find out peace, 
 Until, in you, his mighty powers cease. Eze. xvi. 6S. 
 
 Swedenborg, in giving a sly blow, did it, by " consequent 
 quently." Hence when he wrote, ••* ail infants which consti- 
 " tutc a third part of the society in heaven, are initiated in 
 
 * Job. xli. There are three places in our Bible, where the name Le= 
 viathan occurreth, and which, by analogy, its meaning may be under^ 
 stood; to wit, the one referred to, the 74th Psalm, verse 14., and by the 
 messenger Isaiah, chap, xxvii. verse 1. ^y which may be seen the mean- 
 ing of Rev. xx. 1 — S.Man, universally, carrieth in him, a monster. The 
 heads of ibis monster, were broken in the wilderness; and, there never 
 •was but one man, from Adam to this day, that overcame, and trod 
 him under feet. Mat. iv. 1 — 11. Ps. xl. &.c. &c. 
 
 "Thou breakest the heads of Leviathan in pieces, gavest him, (a») 
 meat to the people, inhabiting the wilderness. Ps. Ixxiv. The 13th verse, 
 is in allusion to Pharaoh, who was first overthrown, when those cruel 
 "Dragons," in opposition to God, were pursuing his people. Afterwards 
 Amalek, proud Moab, &c. thought to hedge them in and destroy 
 them, though they had heard of his works. Read with attention the 2d 
 chapter of Joshua. 
 
 "Thou gavest him as meat:" how? By destroying out of the palh-way 
 those arrogant hedgers up, that they, in whose path, pride was thus 
 overcome, might pursue their journey, not doubting, but feeding on his 
 faithful word, which iiad displayed itself, by ocular demonstration, as a 
 sure testimony, that there was not any thing standing in the way, that 
 could possibly stop the promises of Jehovah, which had been made unto 
 Abraham, their father. Therefore, not to murmur at Moses, (who, evi- 
 dently partook in the same trial, beside bearing their heavy burdens;) but 
 Ko let their minds be drawn to a patient waiting upon God, when they 
 were in want. Thus, by those things, which were done in the wilder- 
 ness, he taught his Messiah the way to overcome, from first to last. Mic. 
 vii. 15. He fed on every word that had proceeded out of the mouth of 
 his Father and his God. 
 
 ** Father, if thou be willing, let tbii cup pass from me;" for there is 
 
30 
 
 the doctrine and faith of our Lord being their Father,'* 
 [now mind his quibble] "and afterwards of his being Lord 
 of all." Here, though he has not acknowledged the place 
 that he borrowed the words, " Lord of all," he put the 
 consequence upon the assertion; to wit; " and consequently, 
 the God of heaven and earth;" i.e. the consequence that 
 must certainly follow the assertion; for as one of his 
 apostles asserted this;^ " consequently," he must be, " the 
 God of heaven and earth." Thus, his " consequently," was 
 meant to turn Jesus and Peter into contempt. And to com- 
 pletely do it, he made this " Lord of all," no further ex- 
 tended, than an object that he could take into view with half 
 an eye, sitting in a chair in one corner ol the room, where 
 he was eating his supper; who, called out to him. 
 
 Whether 'twas in Latin, Swede, or high Dutch, 
 (He has not recorded) " eat not so much;" 
 Something in the siile of Governor Sancho's inspector of 
 meats, when he was very hungry,! as the philosopher was 
 at the time, and eating very heartily in the college, alias^ 
 
 nothing impossible to tliee: "nevertheless, not my 'will, hat thy tvHI be 
 done." Here, are two viills. Are there ixvo -wills in Jehovah? which of the 
 twain is his will? To whom did the other belong? I do defy the most 
 acute Latin linguist, among all Swedenborg's disciples, to conjure up an , 
 answer from all the trash in his folios. He evidently despised *' the man 
 Christ Jesus," to a great degree; and his haughty heart has not fur- 
 nished a quibble, by way of answer to tJwse questions,- and when, to over- 
 come the Bible, he shook off the old resource, called "manhood;" he 
 did not hide himself snug enough, so as not to be found out, though un- 
 der the philosopher's cloak. 
 
 His theory of the Trinity, he stole from Jacob Behmen, without al- 
 lowing Behmen any credit for his invention; and he was, without doubt, 
 a great thief from the writings and inventions of other men. 
 
 * Did not Peter plainly say to the Jews, Acts ii. 36: Therefore let all 
 the house of Israel know assuredly, that God hath made, that same 
 ^esuSf ixihom ye have crucified, both Lord and Christ? Surely, it was not 
 Jehovali that was crucified; but the man, (^3' Rom. xiv. 9 the same Jesus, 
 ■whom Ae hath tnade, both Lord ajid Christ; '* he is Lord of all," "the 
 head of every man," as Peter, the Jew found, when he was sent to Cor- 
 nelius, the Gentile, as the messenger ^f the glad tidings of the resurrec- 
 tion. Moreover, Exo. vii. 1., " I have made thee (Moses) God to Pharaoh." 
 Does Swedenborg's "consequently," follow the assertion? 
 
 t Don Quixotte. 
 
31 
 
 " a private room, appropriated to his spiritual use, in an inn 
 in London," where he had already studied a part of his 
 divinity, and to which he had returned with a bosom full 
 of inventions, from spiritual sights;^ " toads, snakes, cater- 
 pillars," &c. 
 
 Thy dirty streets, he'd travell'd up and down, 
 And then return'd, O *' famous London town." 
 
 It might have h'appened that he met " John Gilpin;" and, 
 mistaken him for " Moses," in the old fashioned way of a 
 courtier, "pulled off his hat to him." At least John N. 
 one of his " Genii" of Calvin, who helped to keep unstrung 
 the weak nerves of Cowper. 
 
 But all this as it might have been, he introduced them in 
 a fog; then, saying to the fog, Presto, Presto, it vanished. 
 He then saw all the vermin. Was it a dream? O no. A 
 trance? not at all; have I not said, that " I was eating my 
 supper" at the very time, and the reptiles were obliged to 
 scamper after the fog, leaving room for their master, who, 
 they say, created them; and to show them the kind of 
 creator they are worshipping, I drew him into the narrow 
 compass of a small spot in one corner of my room; I fixed 
 his majesty in a chair, right opposite to me; and, taking a 
 very philosophical view of him, I found, that he was no 
 bigger than myself. This was the foundation of my super- 
 structure.^ 
 
 " No man hath seen God at any time, the only begotten 
 son, which is in the bosom of the Father, he hath declared." 
 Then, whose declaration is to be believed, Swedenborg's, 
 or Jesus Christ's? This is the declaration of Jesus Christ, 
 that " God is a spirit; and that they who worship him, must 
 worship him in spirit and in truth." 
 
 Is not the horrid scheme that that dead man's ministers 
 are trying to inculcate, strictly adapted to make men con- 
 tinually form in their imagination a God, a creature like 
 theirselves? " All nations before him, are as nothing — and 
 
 * See also the same kind of stories, by Richard Brothers, and Joanna 
 Southcott, in London; and Jemima Wilkinson, and the shakers in this 
 ceuntry. 
 
32 
 
 they are counted to him, less than nothing, and vanity! To 
 whoniy then, will ye liken Gof), or what likeness will ye 
 compare unto him?" Isa. xl. 17, 18. 
 
 A creature, like theirselves! Eyes, nose, mouth, ears, 
 belly, legs, &c.! Shame on you, ye ministers of satan. 
 
 A god, in the form of a man, can surely have an image 
 made of him. 
 
 All idols were first set up in the mind, before they came 
 into the hands of the statuary. Eze. xiv. 3 — 8. 
 
 Swedenborg's translators, write notes, to elucidate; and 
 the following is as gross Calvinism as can be. Is God, " a 
 lying spirit?" He that hath ears, let him hear! 
 
 "Thus, we read of those who changed the truth of God 
 into a lie, Rom. i. 25., and of the Lord being a lying spirit 
 in the mouth of Ahab's prophets, 1 Kings xxii. 23. Ts."* 
 Who is it that has changed the truth into a lie hereP Where 
 is it that we read, " the Lord being a lying spirit in thci 
 mouth of Ahab's prophets?*' Was Zedekiah the prophet, 
 Jehovah? Was it not he, who was the lying spirit in the 
 mouth of all the other prophets, except Micaia, with whom 
 was the spirit of truth; and whom the other smote, know- 
 ing, that he had spoken, in allusion to him. But Ahab 
 would not heaken to the voice of truth, he was too arro- 
 gant to hear, and for the wickedness of former time, he 
 was to fall at Ramoth Gilead. Thus Swedenborg's abomi- 
 nations, will produce abominable liars; yes, and he calcu- 
 lated upon this foundation. 
 
 Was there ever the like abomination produced? Observe 
 the abominable copula! and the horrible lie! '* Thus we read 
 of those who changed the truth of God into a lie, mid of 
 the Lord being a lying spirit in the mouth, of Ahab's pro- 
 phets!" Reader! examine the place referred to; viz. Rom. 
 i. 25. See the union! Filthy, lying man, and ^ ^ *^ a. lying 
 spirit!! 
 
 To understand our apostle, see the effects of the cause. 
 Rom. i. 26, 27. Examine also tfie effects. Lev. xviii. 22 — 30. 
 &c. &c. 
 
 When men read, in this, our age, these things, then testis' 
 
 • Treatise, &c. translator's note, page 49. 
 
33 
 
 fied of, convey no other sense, to their understanding, than 
 that they were men, in those days, who hid their vile practices 
 from men of moral habits. Hence, by not considering the 
 cause, the man Moses, by a certain description of writers, 
 has been stigmatized as " the greatest villain that ever ex- 
 isted." 
 
 Did Moses, testify of those things, from the actions of 
 men, &c. who hid theirselves from their fellows at the 
 time? No. Every abomination to Jehovah which he hateth 
 — have they done unto their gods! Deut. xii. 31. Did they 
 do those " every," in private — in the dark? No — in the 
 face of day, at the horrid altars of their filthy formed idols! 
 
 Feminine weakness keep down, truth rise, and defend the 
 character of the God of righteousness. 
 
 No; they were not done in secret; but in groves, planted 
 for the purpose, they assembled in droves, at the time 
 of their appointed horrid festivals, and the filthy swine, that 
 could wallow deepest in the mire of abomination, were the 
 brightest devotees in those devotional exercises. Go to 
 Hindostan, and, at the temple of " the horrid king," behold 
 a shadow, of the yet remaining testimonies of Moloch! See 
 his sacrifice, wrought up to madness, and infuriated by the 
 filthy orgies that are acting round him, when the horrid in- 
 cantation taking the desired effect, he immolateth himself 
 beneath the wheel of the lofty car, and is crushed under the 
 throne of his ugly, filthy god. 
 
 An image of a man* it is, though formed in all its dimen- 
 sions preposterous. In ifself, it is harmless as the tree out 
 which it was hewn, as the duds in which a part of it is 
 wrapped. From whence did it spring? from " the bottom- 
 less pit," the heart of man. 
 
 When man forgot, that the God, who made him; the 
 God, who made all that his puny eye can take in, could not 
 possibly be circumscribed by any effort of his imagination, 
 though stretched to the utmost bounds that he can see; 
 could not possibly be a Being, like any thing he seeth; he 
 
 * Eze. xvi. 17. Images. Heb. of a male. 
 
 E 
 
34 
 
 descended into himself; and, stirred up by pride^ he found, 
 that he, -himself was the most subtile of all beings; the 
 image grew — he produced a god, in his own make. 
 
 Why s"hould I not think, that God is in the shape of the 
 sun, in preference to the rotten carcass, laying in that cof- 
 fin? Do I " see God," if in my imagination, I form the 
 image of an animal like myself? no; I form no image; all 
 his works declare, and he has manifested himself to me, by 
 " his Son, the beloved," whom I know, is a man. Sweden- 
 borg, who despised " the man Christ Jesus," was playing 
 his philosophical pranks with dame imagination, and laugh- 
 ing at her freaks. But further, let us understand Moses and 
 Paul, by historical facts. 
 
 Did Israel hear? yes. Did they obey? no. Then they did 
 not hear — '* Hear^ O Israel, Jehovah, thy God, is one Je- 
 hovah." They went the very opposite road; for in their 
 imagination, they had set up a god like Swedenborg's; " and 
 their foolish hearts were darkened." To wit, 2d Kings, 23d 
 chapter and 7th verse. And he brake down the houses 
 of the o domites^ that {cursed thing) by the house of Je- 
 hovah! where the women^ wove hangings for the grove. 
 That very house, in which his law, in their great wicked- 
 nesses, was concealed from destruction by a woman, in the 
 horrid reign of Manassah; and its contents unknown^ even 
 to Josiah! Chap. xxii. 8—13. 
 
 " That gardens, groves, and plantations, signify intellec- 
 tual knowledge," saith Swedenborg, and he drew his in- 
 ference from the following premises; to wit, " that therefore 
 the ancients celebrated their religious worship in groves." 
 
 A well watered garden, does not signify water; and a 
 garden, unwatered, will become a barren wilderness.^ His 
 inference cannot be good, because the premises are bad. 
 
 " The ancients celebrated - their religious worship in 
 groves." Did they so? was it "from intellectual know- 
 ledge?" From what " intellectual knowledge," did the most 
 ancient that we read of, " worship in groves?" Nay, it was 
 
 ♦ 1 Kings xxiv. 22 — 24. xv. 12 xxii. 46. 
 1 2 Kings xxi. 9—11. Rom. i 26. 
 t Rom. i. 21—26. Ps. x. 4 
 
35 
 
 intellectual nastiness^ and the groves and gardens,* where 
 they celebrated their religious filth, produced from that 
 "bottomless pit" of nastiness, an unclean heart, was an 
 abomination to God. 
 
 MESSIAH. 
 
 " O Jehovah, our Lord, • how excellent is thy name 
 in all the earth! When I consider thy heavens, the work 
 of thy fingers, the moon and the stars which thou hast 
 made, what [is\ the Son of man that thou visiiest him?" Did 
 our apostle quote this^ as the anticipated experience of the 
 Messiah, previous to the fulness of the time, when God 
 sent forth his Son^ made of a woman?] If this was not a 
 future history of his experience, the writer of the letter to 
 his brethren "the Hebrews," did very wrong to refer them 
 to this prophecy, or history by anticipation for proof. Heb. 
 ii. 6 — 13. If he was wrong in his understanding of the scrip* 
 tures, (which must have been the case, if Swedenborg and 
 his apostles are right,) why also did Jesus, the Christ of 
 Jehovah4 so often apply this to himself, saying, *' the Son 
 of man?" 
 
 Did Jesus, the Messiah, ever say, I made the sun, I 
 made the moon, I made the stars, I made man, and I also 
 made, " I, myself,"§ the Sun of man? From whence then did 
 all these ** fables"|| spring? Not from the " meek and lowly 
 in heart," Jesus, the Messiah, who knew his God and 
 Father; and, by that wisdom, and experience, knew himself 
 Therefore, out of the " bottomless pit" they came — the 
 " haughty heart" of man. Jer. xvii. 9. Ps. Ixiv. 6. Prov. 
 xxvi. 23. 
 
 Jehovah! my heart is not haughty, nor mine eyes lofty, 
 neither do I exercise myself in things too wonderful for 
 me. Surely, I have behaved, and quieted my soul, as a 
 child that is weaned of his mother — my soul, even as a 
 
 * Deut. xii. 1—5. 2 Kings xvi. 3, 4. 2 Chron. xxviii. 3, 4 Isa. Ixvi. 17. 
 t Luke i 55, 37, 38. chap. ii. 26—32. John ii. 1. AcU i. 14. Gal. iy. 4. 
 i Ps ii. 2. xlv 7 Luke ii. 26. Acts iv. 23—30. 
 i Luke xxiv. 36—48. . y 2 Tim. iv. 4. 
 
36 
 
 weaned child. [Innocent " Lamb of God!" who is it that 
 hath opened the mouth of unbelievers against him? Unbe- 
 lievers, calling theirselves " the ambassadors of^ Jesus 
 Christ!"] My spiritj could not resist the foregoing digres- 
 sion; but to proceed — '' let Israel, (he^ who thus wrestled^ 
 hope in Jehovah, from now^ and forever." Ps. cxxxi. 
 
 Come down, O, lofty, come down from thy folly! Come 
 down, O, " vain man" — learn to know thy God, who made 
 thee, to know thyself^ by the patient humility — the meek- 
 ness of his Messiah. t 
 
 Does not the Koran of Swedenborg, teach his ministers 
 to say, that the God who speaketh in our Bible, will, coeval 
 with his 0W71 existence, keep life flowing from himself, into 
 " nasty hells," to keep alive vast multitudes of miserable 
 men, with nasty hearts, acting, and reacting their nasty 
 filth? '^ Boxing, fighting, bloody noses— screechings, scream- 
 ings, &c.; until, all hell in an uproar, lest the batde should 
 become too hot among the combatants, the angels of his 
 fabricated heavens, are, by an " efflux," from his also, fabri- 
 cated " Lord," under the necessity of descending, and 
 commanding the peace?" I mark this as a quotation; it con- 
 tains the sum total; take your Koran, search the voluminous 
 trash, and contradict me, if you can. 
 
 These dogmas, flowed out of his own nasty heart. The 
 sour, disgusted misanthrope; he write of "love!" he parcel 
 out the love of God! The heart of a Howard, he knew not — 
 how much less the love of my God! 
 
 His dogmas were not from an " influx" of the Spirit of 
 our Book. 
 
 The Book, which saith, " he will swallow up death in 
 victory. And the Lord God will wipe away tears from off 
 all faces — and the rebuke of his people,:}: shall be taken away 
 from off all the earth,§ for Jehovah hath spoken." Isa. xxv. 
 8. That day, draweth nigh. There is a faint glimmer of in- 
 
 * These usurpers of the title of the " able ministers of the New- 
 Testament," always use the preposition "of;" and their "of" construc- 
 tion, is fitted to their usurpation. 2 Cor. v. 20. 
 
 t Job xxxiii. 17. xli. 5. Ps. x. 4. Ixxiii. 6. 
 
 t § For these notes, see part 2d. 
 
37 
 
 quiry rising among the Jexus! " Both infernal, and celestial 
 love," saith the Koran of Swedenborg,='^ " originates from 
 the same divine principles; but the former" {which ori' 
 ginated from the divine principles f) " becomes infernal only 
 from the will and disposiLion of the recipient." This is equal 
 to Jacob Behmen; to wit, the immortal soul, is a part of 
 the substance of God, which he struck off from (i. e. a part 
 of) himsef^ and it became a fire spirit. 
 
 Can love, " originating," in God^ become ^^ infernalP^^ Is 
 it not distressing to think, that men of understanding in 
 common things, are so devoid of common sense, as to be- 
 lieve, that " the God of love" spoke to Swedenborg, and as 
 he said, " told him to write" this lieP Where did it come 
 from? Can a man love God, that is a believer in Sweden- 
 borg's " hells?" Does he know GodP has he ever tried? has he 
 ever examined his own heart? Swedenborg, has invented the 
 history of a God,f who, is not of ability to deliver *' the 
 work of his hands," from their misery!:]^ 
 
 Thou art, O, wicked — thou art, " where the wicked cease 
 troubling, and there the weary be at rest. The prisoners 
 rest tog-ether^ they hear not the voice of the oppressor. The 
 small and great are there, and the servant free from his 
 master." Job iii. 11, 12, 13, 17, 18, 19. But, thy pernicious 
 writings remain. " A fool," in his folly, will bring them 
 forth for meat, that *' the mouth of fools, may feed upon 
 foolishness."^ " A fool's voice is known, by multitude of 
 words:" by this rw/^, judge ye a fool. 
 
 In this short sentence, " there is one God, and one Me- 
 diator between God and men, the man Christ Jesus, who 
 gave himself a ransom for a//, to be testified, in due time,''* 
 is wisdom. But, by what rule are we to judge, that the vast 
 multiplicity of Swedenborg's words were from God? Who 
 did he deliver them to? Did Jehovah ever send a mes- 
 senger, to write vast volumes in a dead language? To v/hom 
 was he sent as a messenger? Even his linguist cannot 
 translate his Latin nonsense; and, in his attempt to give the 
 sense, has written gross blasphemy. 
 
 * A Treatise, &;c. f Eccl. vli. 29. 
 
 X Gen. iii. 19. Job x.cU^p. xiv. 7—15. xxxiv. 19 Ps cxliii. 5. Isa. Ixiv. 8. 
 Acts xvii. 24—28. $ Prov. xv. 2, 14. 
 
38 
 
 The word angel, both in Hebrew and in Greek, is. 
 simply a messenger. Mai. iii. Behold, I will send my 
 angelj or, as it is translated, messenger. Here, the word 
 is translated as it should have been all through the Book; 
 and I hope, yet will be, for men are not to be wheedled out 
 of their reason much longer, and it is not to the credit of 
 the translators, that they did not do it all along, as they 
 have done here; " Behold, I will send my messenger;" and 
 saith Jesus, that messenger was John. Mat. xi. 10. " There 
 was a man sent from God, whose name, John." Deny this 
 if you dare, ye " emissary spirits," to use your master 
 Swedcnborg's foolish language. 
 
 God sent John, to bear witness of his Messiah; therefore, 
 his Messiah, is not God, from whom John was sent, ye. 
 confounders of reason, ye liars, who have turned the two 
 witnesses into a " Jest Book" among ignorant men. 
 
 Did not "all the messengers of God," at all times,' 
 speak to the people in their own vernacular tongue? 
 
 Pride, " the beast out of the bottomless pit"* instigated 
 him. He knew not God — he knew not the Son of God — he 
 had no mission. " He denied the Son — the same hath not 
 the Father," who said, " this is my son, the beloved^ hear 
 ye A/wi." " He that heareth youy heareth mei^'* said Jesus 
 to his disciples; " and he that heareth me^ heareth him that 
 sent me.'*'* Thus I try the spirit of your master, and have 
 found, that it was " a lying spirit;" and which, has taught 
 its *' emissary spirits" to call God, " a lying spirit!" and 
 your master, hated the name of Jesus to so great a degree, 
 that, except where he could not possibly avoid it, and 
 thereby discover that which he had undertaken to do, his 
 writings are divested of it.t 
 
 But this is the voice of our witness, thus saith '* Peter an 
 
 apostle of Jesus Christ;" " and let all the house of Israel 
 
 know assuredly^ that God hath made that same Jesus^ whom 
 
 ye have crucified, both Lord and Christ." 
 
 k 
 
 *Rev.xi. 7. 
 
 t The name Jesus, in Hebrew, is Joshua. How ignorant are the fools, 
 who, in their vaunting trash, called sermons, spout forth, •' Jehovah 
 Jesus?" 
 
59 
 
 Those mad men, your fathers, from whom your lies 
 have flowed into you from age to age, have made the earth 
 foul by the blood of one another, and of the miserable Jews! 
 Each party of them, had their martyrs. Was " the prince of 
 peace" among them? No! " The Son of man came not to 
 destroy men's lives, but to save." Did he teach your wicked 
 fathers to murder the Jews, for denying, that Jesus is not 
 God Almighty? Is not Jesus the Christ? Had he not a 
 mother? Did " the womb" of a woman bear God Almighty? 
 Did " the paps" of a woman " suckle" him? Did, as one of 
 your ballad-makers of Babylon saith, "^his shoulders hold 
 up heaven and earth, while Mary held up him?"=^ Mad 
 men! drunken with blasphemy — reeling in the darkness of 
 confusion. QJ^ Acts xvii. 24 — 28. (jj^ 31. 
 
 As to Swedenborg the philosopher, he was well ac- 
 quainted with all your dogmas, and was determined to un- 
 dermine the Bible, supposing it was the base of all your 
 villany, and set his Koran in the place thereof; in which, he 
 has included hell, according to your own dogmas, and in 
 which, he has provided lodgings for you all. 
 
 The mission of the ministers of the New Testament, did 
 not require a puffing history of pedigree; truth made its way, 
 from the mouth of plain, honest men. But the pride of the 
 puffing Swedenborg, about his pedigree, proves his empti- 
 ness of truth, and haughtiness of heart. And at the time 
 that the delving slaves of his arrogant master, Charles XII. 
 of Sweden, who wanted to be a second " Macedonia's mad 
 man," were digging through the mountains, and opening a 
 bed for a river, over whom the philosopher, from his great 
 knowledge, (as in his puffiings of his very great ability in 
 all those things, he has informed us,) was appointed the 
 overseer of the work; hence as the slaves digged, who now 
 are free from, and upon a level with their once lofty mas- 
 ter; as the chasms were opened, as the rocks were inspec- 
 ted, as the holes thereof were peeped into, as the fissures 
 gaped, the different strata decomposed; the gas ascended; 
 and, mixing with the stench, flowing from the unwashed 
 
 * Hart*s Hymns* 
 
40 
 
 bodies of raged, dirty slaves, the "afflux;" here also, assailed 
 the nostrils of the delicate philosopher, whose refined body, 
 in his own conceit, was gathered from a bed of porceline.^ 
 Hence from those things, and thousand other circumstances, 
 with which he was well acquainted, not only from ocular 
 demonstration, but also by books of all descriptions, ancient 
 and modern, he drew pictures (upoa his hard mind) of 
 "stinking hells," and represented his miserable fellow-men 
 in his fabled " other world" filling them day by day, thou- 
 sands and tens of thousands at a time. 
 
 What! not allow the poor helpless atom " the work of 
 thine hands," any rest? O, thou^ who made me; thou^ who 
 brought me into existence; thon^ who knew, that which 
 thou hast made; thou art not the unmerciful God, that the 
 imagination of the heart of thy foolish creature, when draw- 
 ing thecy by an image of his own properties, — has painted 
 thee. 
 
 No man, having the love of my God in his heart, could 
 have invented the pictures of Swedenborg, and committed 
 them to paper. The hearts of his " celestial angels," he has 
 represented as adamant; their heads, not " a fountain of 
 tears;" no — not one tear, but dry — harder, dryer than a turn- 
 key's of Newgate or Kilmanem. The angels of his heavens, 
 he has pictured as door keepers of his hells; " stony hearted" 
 angels; not " hearts of flesh." 
 
 " He that dwelt in the secret place of the Most High, and 
 abode under the shadow of the Almighty;" wept over thee, 
 
 * Swedenborg embalmed. To -wit, "at length the spirits that were 
 about me departed, supposing' me to be dead, and at the same time, 
 an aromatic odour like that of a body embalmed diffused itself round; 
 for in the presence of the celestial angels, that which would be otherwise 
 a cadaverous smell, is changed into such a fragrance which is so offen- 
 sive to bad spirits as to hinder theic. approach.** 
 
 Be it remembered, the philosopher was not dead, only speculating In a 
 fit of his own consequence. What necessity then for the fragrance to keep 
 off" the bad spirits?" had he become "cadaverous?" To this folly of the 
 philosopher, the translator bcjcame tbe foolish apologist; to wit, "con^ 
 cerning certain persons of eminent piety, who are said to have died in 
 the odour of sanctity from the fragrance that issued from their bodies 
 after death.'* Here was an "old wife's fable,*' brought up to substan. 
 tiate the other. 
 
41 
 
 " O Jerusalem!" He wept to the last! <* he poured out his 
 soul unto death" — he cried out in tears of love, " Father, 
 forgive them, they know not what they do!" Is this ** the 
 image" of love? Is this " the brightness'' of my God? Who 
 then was Swedenborg's '' God the Lord," who, he said, that 
 the next night, (after the evening visit at the inn) met him, 
 and said unto him, " I am God the Lord, write what I shall 
 say unto thee?" 
 
 Say unto him! did he ever say, thus saith the Lord? Did 
 he ever go to a people with a message? *' He, whom God 
 hath sent, speaketh the words of God." The messengers of 
 God, spoke in distinct words to the people. The witnesses 
 spoke, and wrote in the living tongue of the nations — Swe- 
 denborg, had no witness of any kind whatever. Prancing — 
 peeping through " stinking hells," inspecting the state of 
 miserable man, and writing his fables for the Latin scholar, 
 is this a proof that God sent him? The thing itself exposes 
 the character of the fool, whose fable is similar to the hea* 
 then one of Orpheus, the history of which he was well ac« 
 quainted with, 
 
 " Orpheus of old, as stories tell. 
 Took a fantastick trip to hell," &c. 
 
 This fool, in his writings saith, that all the devils in his 
 hells were once men. Now hear how he contradicts himself 
 — to wit, " if man might be saved by immediate arbitrari- 
 ous mercy, then all would be saved, even the devils, nay^ 
 in that case, there would be no such place as hell; for seeing 
 that the Lord is all mercy, love and goodness, it would be 
 nothing less than denying his nature, to say, that he could 
 save all men immediately if he would, but is not willing.f 
 
 * " In that case," an affirmative should have followed; yea, not "nay;" 
 but the whole of his trash is yea and nay, nay and yea; not " yea — and 
 amenr 2 Cor. i. 20. Rev. iii. 14. 
 
 ■j- " Whereas it is declared in his word that the Lord willeth not the 
 death of a sinner, but that all should be saved." My reason for putting 
 the remainder in a note is, that it required observation, v/hich would 
 have broken on the chain in hand; therefore, shall merely observe, that 
 his snarling sarcasm, was at the Bible; and also, that as he has lumped 
 it, and denied that the writings of the apostles are the Word, his allu- 
 sion must have been to Eze. xviii. 31, 32. &c , which has no more to do 
 
 F 
 
42 
 
 Observe reader, " Even the devils:" Does not his writingf 
 say, " the devils" are men? then, why contradict himself? 
 what necessity for this strong emphasis, viz. " even the 
 devilsP*^ The truth is, a liar never has a memory sufficient, 
 or commensurable to his lying, let it be ever so great, and 
 he ever so crafty, he will always expose himself in one way 
 or another. Do you ask a proof? behold a proof — to wit, 
 " that there is no one particular devil that rules as chief in 
 " the hells, may be gathered from hence, that a// both in the 
 " heavens and in the hells are from the human racc^ in which 
 " are myriads of millions, from the creation to this time; and 
 *' that every one is a devil from the same quality, which 
 " distinguished his particular enmity against all that is 
 " divine and good when in this world^^ There is no ne- 
 cessity for any further remark on this, the liar has confuted 
 himself, notwithstanding the very great boast,t that the 
 foolish translator has made of "his great memory;" and who, 
 was so swallowed up in " the doctrine of Balaam," that he 
 could not see the /^r/V/e which had urged the glaring im- 
 postor to write; and, among the multiplicity of words, con- 
 sisting of monotonous trash, full of contradictions; this 
 point blank contradiction escaped his observation; otherwise, 
 being ••* mad upon his idols," he would have escaped i?, and 
 would have let, ^*' even the devils^"* remain in Latin.:): Sweden- 
 borg, according to his writings, was well versed in Milton*s 
 " Paradise Lost." See a " Treatise," &c. page 250, and his 
 invented Fables, to refute Milton's, are equal to the poet's, 
 who, in his blasphemous Drama, is as great a liar as him- 
 
 •with his abominable fables, than I have to do with his little men, who, 
 he said, came to him out of the moon, with blue bonnets on their heads, 
 and spoke out of their bellies; i- e. ventriloquists. The words "lowest 
 hell," which he took to draw his pictures by, is i-ecorded Deut. xxxii. 
 22. This is a prophetic history of the stale of tlie Jews, at, and since the 
 destruction of Jerusalem. And the " lowest hell" in Swedenborg's Koran, 
 is a gross lie of his own invention. 
 
 He that cannot see, that the intention of Swdenborg the philosopher 
 was, to destroy the Bible-— \s blind. 
 
 • A Treatise, &c., page 250 — 4'22. 
 
 t Ps. lii. Rom. i. 30, 31. &.c. 
 
 i A Treatise, See, page 416. 
 
43 
 
 aclf, and the priests of the Fables, accordiag to Milton's the 
 poet. 
 
 To substantiate his heathen philosophical theory, in op- 
 position to the Bible, which evidently declares, that " the 
 spirit in man^^^ is not his soul, (the one, is his life, the 
 other his thoughts,) he argues thus, to wit, " whosoever 
 rightly considers the matter, cannot but know, that it is 
 not the body, or material part, but the soul, or spiritual part, 
 that thinks within him." [Observe, thinks within him,- who 
 is the " himf'* 1 ask.] " Now, the soul is his spirit;" [this is 
 a lie; but at the same time, I ask, whose ^'' spiritV* is the 
 possessor one person, and his spirit^ another person? The 
 prophet tells us, that the philosopher is a liar. Ps. cxlvi. 4.] 
 " Immortal in all its properties," &c., " the body, as ob- 
 ** served before, is thnughUess matter, and an adjunct or 
 "instrument to the spirit of man;" [here, ^'- the spirit of 
 man" again; here^ ** the lips of the fool, swalloweth up him- 
 self;" Eccl. X. 12 — 14.] "where it may manifest its vital 
 " powers and functions in this natural world, where all 
 " things are material, and as such void of life."t Sweden- 
 borg, who was a great natural philosopher, and who des- 
 pised the doctrine of the resurrection, was here^ evidently 
 writing sarcasms; for he knew well, that the btasts, are not 
 "void of life:" that they think; yea, reason; and that there 
 is as much proof, for the immortality of the soul of man, as 
 for their souls. 
 
 " But," (O ye, who are deceived by those " cunningly de- 
 vised fables,") '' ask now the beasts, and they shall teach 
 thee; and the fowls of the air, and they shall tell thee; or 
 speak to the earth, and it shall teach thee; and the fishes of 
 the sea shall declare unto thee. Who knoweth not all these 
 things, that the hands of Jehovah hath wrought thiaP In 
 whose hand, the soul (or life) of every living things and the 
 breath (the same life, Eccl. iii. 18 — 20.) <>i all Heb. flesh 
 of men. Job. xii. 7 — 10." 
 
 The translator of " a Treatise, &c., in his preface to the 
 
 * Prov. xvi. 32. xxv. 28. Eccl. vii. 9. Isa. xxix. 24. Eze. xiii. 3. Dan. ii. 
 1. &c. The whole of which prove, that a man's spirit, is his thoughts, 
 t Treatise, 5**c. page 33rt 
 
u 
 
 work, was very desirous of establishing the Koran of Swe* 
 denborg, " upon her own base," the heathen mythology.* 
 It was from there that the Jews learned it, notwithstanding 
 the law of God was put into their hands, which is contrary 
 to the abomination, and the voice of God from his mes- 
 sengers, constantly sounded in their ears, O do not this 
 abominable thing I hate. Jer. xliv. 4. After the times of the 
 personal ministry of the prophets, they thought that they 
 were free from idols. How were they free from idols? in 
 not making " images of a male?" by not invoking the name 
 of Baal? Here is the very thing itself, which first produced 
 the image of Baal, to wit, " As those men said thus, and 
 called upon Alexander's ghosts for commiseration of those 
 already slain, and those in danger of it, all the by-standers 
 brake out into tears.] Alexander was one of the Asa- 
 moniati family; which family of the Jews held the govern-* 
 ment, until the rise of Herod the Great, a vile IdumeaUy' 
 who, to establish himself king of the Jews, murdered all 
 whom he could find oi that family. 
 
 Where was it that the Jews learned this? was it not from 
 the abominable Greeks? In the days of the personal mi- 
 nistry of the prophets, (who strove against the abomination,) 
 Baal was invoked, then the chief tutelary god of the heathen 
 world, and the root of Baal, was a dead man. Ps. cvi. 28. 
 
 The Jews, after the captivity in Babylon, wallowed in 
 the more subtile part of worshipping the dead; and, from 
 the Greek philosophy, they learned to call dead men, not 
 as Moses and the prophets had taught them, viz. " dead 
 soul, dead men, the dead," but, they learned to call " dead 
 souls, dear! men, the dead," " immortal souls;" and that 
 they were flying all round them, as saith the, dark ministers 
 of the dead man, Swedenborg, 
 
 Does the law of Jthovah, teach the Jews, that the dead 
 know any thing? are they so dead to the knowledge of 
 God — to the knowledge of theirselves^ as not to hear Moses 
 and the prophets. 
 
 * Zee. V. 5 — 11. Rev. xvii, 17. chap, xviii. 
 
 f Josephus's ** Antiquities of the Jews." Book xiii. chap, xvl; trans- 
 lated by William Whiston, A. M. 
 
45 
 
 Will they much longer, continue in darkness^ and not 
 open their ears, open their eyes to what they say? Rom. xi. 
 15. Swedenborg has lodged all the dead Jews, in his stink- 
 ing lowest hell. Hells — thou arrogant philosopher! by what 
 " philo-sopbia" was it, that thou wert taught to make 
 stinking hells? 
 
 Will they stand by the dogmas of the heathen, and help 
 them to support their dogmas any longer? Will they not 
 soon unstop their hitherto, heavy ears, to Moses and the 
 prophets? 
 
 Can they stand by, and hear the ministers of darkness 
 say, "the name of Abraham,'' their father, " is not known 
 in the heavens?" Will not even this, "provoke them to 
 jealousy," and set them at strife, that they may know that, 
 which " the heavens" spoken of in " the scriptures of the 
 prophets" mean? Verily, the name Abraham, is written in 
 heaven — " until the heavens are no more.^^ 
 
 Can they, now, when the door of liberty is opened to 
 them, rest in supineness — not come forth, humbly acknow- 
 ledging the goodness of God, in their punishment, " even to 
 the lowest hell," and search out, what "this abominable 
 thing, that he hateth" is? 
 
 The man who has translated some of the writings of 
 Swedenborg, in a preface to his work, had the modtsty to 
 give a reason why the dogmas of his master should b. r-i- 
 ceived. It is as follows — to wit, " It is well known," [by 
 the school priests y &c.J "that the heathen believed them- 
 selves to be under the' care of their gods,* through the 
 
 • Saj', ye learned ministers of darkness, ye "seducing spirits,'* striv- 
 ing to seduce the ignorant, who know not the history of the old heathen 
 world, what is it that the wickedness of their inventions did not produce 
 for their distracted, igmrayit, fellow-men? What produced J»/<?/or/).? from 
 what root did the temples of Venus, the groves and gardens of Priapus, 
 the mad Salii of Mars, the drunken orgies of Bacchus spring? these were 
 the fruits of the inventions of the old heatht^n world. 
 
 From what tree, was this taken? " O holy Mary, mother of God, pray 
 for us— O divine lady of the sea, we humbly beseech thee to intercede 
 to God thy son for us— O divine queen of heaven, we do not presume to 
 come unto God, but through thy divine med"ation— O holy lady, thou 
 who sittest next to him on his throne, he will look on thee for us." O ye 
 boly angels that surround us, keep us from the devils who are scamper- 
 
46 
 
 ministry of " Genii, ^ or tutelary spirits, and held the ex- 
 istence, both of good demonsf and of evil, or caco-demons,^ 
 for dark as their dispensation was, they had shado^vs of 
 truth among them sufficient to keep alive their belief of the 
 soul's immortality." Hence he was obliged to confess, that 
 this dogma was the root of the heathen dcvi's. 
 
 jng into our insides! Did not the root of tins tree, this " mystery of ini- 
 quity,'* grow in the old heathen world? yes, and if the trash could possibly 
 be once more snewed into the ignorant minds of thf mtiltitude, in one 
 century, Xhe fruit would be the same; and Swedenborg- being the chief de- 
 mon, in their minds would become the first tutelary god. 
 
 • " Through the ministry of Genii," the cloven foot will show itself. 
 Read the account Swedenborg has given of the " Genii,'* when he had 
 the honour of being permitted to prance through the stinkingest of the 
 hells. Thus every fool, who undertakes to expound and defend the writ- 
 ings of that dead man, will be made an instrument of exposing his folly. 
 And he who wrote, " Abraham's name is not known in the heavens;'* 
 Abraham's name will spread far and wide, into all languages^ but hii 
 name shall rot. 
 
 f " Good demons,** i. c. good devils. 
 
 \ " Caco-demons," i. e. bad devils. Thus heathenism, in all the living 
 languages upon the face of the earth, will henceforth bear its own mark, 
 that heathenism is devilism. Why did not that minister of Swedenborg 
 translate the word in his preface? why? do you suppose the man was so 
 blind as not to see the effect it must have had against the dogmas of 
 Swedenborg? 
 
 It is worth observation, that in all living languages, the word demon, 
 when translated into them, bears "the mark of the beast," its origin. It 
 is disgusting, it is horrid in them all; to put "good'* before it, is turning 
 good into evil. 
 
 Turn the points which way you will, I defy you to plant it in the He- 
 brew tongue, and that which comes nighest to it is iS^/ie/, i. e. a liar. Put 
 ** good" before Beliely how does it sound? " O generation of vipers, how can 
 ye, being evil, speak good things? a good man, out of the good treasure of 
 his heart, bringeth forth good things, and an evil man, bringeth forth 
 evil things; for out of the abundance of the heart the mouth speaketh.** 
 
 As to your *' good devils," they sprung from the vile Greek philoso- 
 phers in their dark inventions. They were the good devils, and the poor 
 ignorant multitude, whom they had filled with devils, the caco devils. 
 
 Take off the d, it is evil; the e, and it becomes vil; the v, its dreg is 
 il. Prov. viii. 12. 13. 
 
 Priests, turn it round, which way you will, 
 'Tis devil, evil, vile, and ill.* 
 
 By all means let this word demon be translated; and in the love of 
 truth, I trust we shall soon have the word angel also translated into plain 
 English. 
 
47 
 
 Comfort yc, comfort ye, the church of old heathenism, 
 built upon dead Swedcnborg, and the old " doctrines of de- 
 vils." 
 
 " Infants, as soon as raised from death, which is imme- 
 diately after their decease;" (what **</(ecefl*f,") has he not 
 denied that " man diethP^'* but what else can be expected 
 from the dogmas of the man, who bent the whole force of 
 his powers against " Jesus and" the resurrt-ction?" a man to 
 say, "death in the word, signifieth resurrection," shows 
 plainly what his intentions were. " O death, I will be thy 
 plague;" ** death signifieth resurrection," does it? O resur- 
 rection, I will be thy plague! But again, *' the last enemy that 
 shall be destroyed is death." Erg'o, the last enemy that shall 
 be destroyed is resurrection!! " He will swallow up death in 
 victory:" He will swallow up resurrection in victory!!! 
 
 ** O Confusion the Great, the mother of harlots, and 
 abominations of the earth;" this new harlot, thy daughter, 
 is painted too gross to deceive many. " All who die infants, 
 " are equally such in the other world, being only as the 
 " young plants that are to grow up to angels, for infants are 
 " not angels as yt-t, but only in the way of becoming such, 
 " seeing that every one appears, upon his entrance into the 
 "other world, in the same state in which he departed this, 
 "whether infant, child, youth, adult, or aged." Hark! yc 
 foolish men, who are following the follies of Swedenborg: 
 How looketh " the untimely birth" in your school of infants, 
 and to which of your " female angels"* are they turned over 
 for instruction? (Q** Job x. 18, 19. 
 
 The money that you waste in building nieeting houses, 
 and hiring priests, who exalt theirselves over your reason 
 in the name of that dead fool, might be put to profitable 
 uses, by clothing the naked little children, (who are follow- 
 ing every kind of vice from their vagabond parents;) in learn- 
 
 • ♦• Enter Sybella laying itichild-bedt with her child laying by her." 
 
 " HAYWOOD*S GOLDEN AGE, 1611.** 
 
 As si:(teen hundred and eleven. 
 
 In Haywood*s g^olden age, 
 
 So Swedborg's " New Jerus'lem Church," 
 
 Will grftcc the future page. 
 
48 
 
 ing them to read, to write, Sec; that they may become use- 
 ful members of society; to this end^ cause them to read in 
 their schools, the laws of our land, that they may know their 
 privileges; the nature of those laws, that they may watch 
 their rulers, and thereby^ defend and maintain to the latest 
 age, the reli^ious^ and civil liberty of America; hide from 
 their minds the idea of pauper, they have feelings as thy 
 own — strive to plant in their young minds, that they are 
 free citizens, and " inortal man," as thou art; show them, 
 by this example, that religion is not in words, but in deeds; 
 keep back from them, that horrid principle, that the God 
 who made them, is unmerciful; and, if this could possibly be 
 introduced, viz. to take away the wages of all the hireling 
 p.riests, (of which there is a vast waste,) and turn them into 
 this channel; America indeed, would set an example to the 
 nations, and none would dare approach her shores to injure 
 her, but they would honour, and it may be, strive to imitate 
 her virtues. 
 
 Heads of families! is the bible in your houses? Why then 
 go to mortals as yourselves, to teach you the sense thereof? 
 are not thy faculties stupified by their arrogant dogmas? 
 Examine their invented creeds — Calvin^ damns Arminius; 
 for this, Swedenborg damns Calvin, and the Pope pro- 
 nounces — damnation to them all. Do they agree in any 
 point but one? viz. they have drawn the picture of the God 
 who made you, as black as their devil, invented from their 
 own evil hearts. They teach you to fear their devil — to hate 
 the God who made you. 
 
 "Wherefore do ye spend your money, for not bread; and 
 your labour, satisfeth not?" 
 
 Are their hungry maws ever full? are they not continually 
 calliug, as the " two daughters of the horse-leech, Give, 
 Give?" Prov xxx. 15. 
 
 Do they not split you (as usual) into parties, and fill you 
 with malice and hatred, even to produce murder, if it was 
 not for the laws of the land? » 
 
 We will suppose for a moment, that " the powers that 
 be," are upon the side of the majority, as in the days of the 
 
49 
 
 first creed makers, (whose creeds passing downwards, are 
 now your creedsi) what would be the result? 
 
 What? do I hear you say, " I thank God we are not like 
 those cruel men." 
 
 Hark ye! Learn to thank God, (who, in his inscrutable 
 tvai/s, "giveth not account of any of his juattersy^) he has not 
 put power into thy hands, but, by that power, which he 
 put into their hand, he has manifested the sons of men, that 
 they might see that they themselves are beasts. Eccl. iii. 18. 
 
 Pride, stired by jealousy of power, will produce a mur- 
 derer, when power is on that side. Gen. iv. 8. 
 '^John Rogers, in the reign of Mary, commonly called 
 " Bloody Mary," (whereas it should be, ignorant Mary, 
 who placed the power, which God had given her, in the 
 hands of bloody, ignorant, cruel priests) was roasted in 
 the fire. His parti/, was then the minority. But, when it 
 was the majority , " a person, earnestly entreated him, to 
 use his interest with the archbishop, to save Joan Boucl ^r, 
 who, for heresy, had been condemned to the flames. To 
 that earnest intreaty, Rogers answered, that burning alive 
 was no cruel death, but easy enough." Here, the man, hav- 
 ing power on his side, (i. e. the majority,) his tender mer- 
 cies were tried; and afterwards, his party becoming the 
 minority, injustice, John had to take his turn, and to feel, 
 whether " burning was no cruel death, but easy enough." 
 They are both called *' martyrs" in the book, written by Fox. 
 
 If there had been no written creeds; no priests, who have 
 always fought hard to keep up the spirit of these creeds; if 
 the people had not chosen those arrogant men to rule over 
 them; and the spirit of this creed, had always sounded in 
 their mind, " The Son of man is not come to destroy men's 
 lives, bat to save;" would they have murdered one another? 
 would they have massacred Jews, in whose power, it was 
 not, to give their assent to their creeds? 
 
 Some might say, why has all this happened? what reason 
 can you give for all that is past? I answer, I have produced a 
 reason; viz. *' that God might manifest them, and that they 
 might see that they themselves are beasts." 
 
 " What! dost thou say, that /am a beast?" 
 
 G 
 
50 
 
 If I have spoken the truth, what reason hast thou for 
 *' trampling it under thy feet, and turning again, rend me?" 
 Canst thou not see, if thou hadst power, the effect of that 
 power? The men, who have hitherto said otherwise, were not 
 your friends. 
 
 No temples of ancient filth; no dead men invoked; no 
 heretics roasted in the fire; ho Jews massacred, if man had 
 continued to kriow himself, 
 
 Swedenborg has presented an image of your folly, and 
 represented to you a god, that cannot deliver. 
 
 The writings of that *' dead man," among the guUyholes 
 and absurd rumblings thereof, represents a god, that is 
 weaker than his creature man; to wit, " Now as far as man 
 is the cause of his own evil, so far he is his own leader to 
 hell, and so far is the Lord from being chargeable with his 
 destruction, that he does all that divine goodness can do to 
 deliver him from it, as far as consists with his choice and free 
 will." "' The weakness of God," said Paul, " is stronger than 
 man," when wrestling against the foolish Greek philosophy; 
 and this foolish philosopher, saith, that ••' all that divine good- 
 ness can do^"^ is opposed, and overcome by " free will!" What 
 spirit sent him to write this? The spirit that moved Cain. 
 
 What freedom of will has Swedenborg allowed in man? 
 Even his " celestial angels," he has represented in his " other 
 world," as being nothing in their selves^ but " evil^ Has he 
 not painted for the imagination of fools to feed upon, a mul- 
 tude of local places, called '•' hells," filled with millions upon 
 millions of *^ infernal spirits," called " immortal souls," that 
 there is a contirmal " influx," from his heavens, into his 
 hells, and a coubtant flowing of those " infernal spirits," 
 and assaulting evil man? If man is evil^ is his will goodP 
 If his will is evil^ upon what |>rinciple can evil combat and 
 overcome evil? Upon what principle can evil man guard 
 himself from those '- infernal spirits?" His dogmas say, that 
 God has done all that he could, gnd the will oi evil man, has 
 subverted the will of the God who made him! 
 
 These are the cursed old dogmas of the heathen philo- 
 sophy; they are not new, that we know; and Sv\edenborg 
 collected them from the heathen to undermine the Bible. 
 
51 
 
 The resurrection, which the Bible plainly showeth, he 
 hated. Why? because his philosophical subtilty could not 
 admit the subject. It is impossible said he. Vain man — 
 foolish philosopher. 
 
 As the clergy of their "tutelar angel," would fain raise 
 their authority in these United States, upon his dogmas; we 
 will suppose, out of eighteen million of our inhabitants, 
 twelve millions rantized into Swedenborgism; this band, 
 headed by a lawn sleeved hierarchy; the presidept, the de- 
 votee of the blood-h<Hmds; the upper and lower house at 
 their feet; where would be the liberty, or what security for 
 the lives of the remainder? Our supposition is not a hyper- 
 bole; ancient history will demonstrate the fact. 
 
 " In order to form the true notions what man essentially 
 is by his nature, the only sure way of proceeding is the same 
 that we should adopt in studying the namre of any other 
 animal. Consult his history for a long series of ages: See 
 what his leading character has ever been, and conclude with 
 confidence that such it will ever be. If the operations of his 
 faculties and properties have at all times tended to certain 
 effects, there is the same reason to suppose that they ever 
 will continue to do so, as that any other of what we call the 
 laws of nature, will remain inviolate.*" 
 
 You will never more be suffered to set up the old hier- 
 archy, call it by the name of " the New Jerusalem Church," 
 or any other name; its foundations are the same, i. e. " the 
 doctrines of devils:" try, but you cannot prop her up. Baby- 
 lon the Great, the mother of harlots, and abominations of 
 the earth, must fall at her appointed time; ** for, strong is 
 the Lord God that judgeth her.", 
 
 Charles V., who could not make two time pieces move 
 alike, found himself a fool. Did he become wise by the dis- 
 covery of his ignorance? did it teach him the knowledge of 
 that which he now is? Ps. ciii. 14. No; after all his murders, 
 his priests canonized him; which if he had discovered, his 
 priests would not have added him to their apotheosis; for 
 priests never make saints of the dead except they can turn a 
 penny by the trade. 
 
 * Aikin*s Letters, on the Inquin- of Conditions, 
 
52 
 
 Man, if he knew himself^ would not put his hand to the 
 life of man. A universal knowledge of that; and that they 
 are "all made of one blood;" and that which alone is the 
 hope of man, would soon put a stop to the torrent of the 
 one blood, of which " all nations of men were made, to 
 dwell on all the face of the earth." 
 
 Dost thou know thyself? or, does thy " haughty heart" 
 disdain a knowledge of thyself? Who art thou? what art 
 thou; canst thou tell? Thou, who sayest, " I am as immortal 
 as God himself" — dost thou know thyself? Thou, who 
 saidst, " my immortal soul is a part of God himself, which 
 he struck off from his own substance, and it became a fire 
 spirit;"^ thou arrogant fool! let thy fellows behold, that 
 which thou art. Gen. iii. 19. Let the man born deaf and 
 dumb, who, as if it were, through the wonderful ways of 
 God, hath a way opened for him to speak, to declare unto 
 thee thy folly.f Why should not he have been as full of this 
 dogma as thyself? Dost thou not say, that it is an innate 
 -demonstration? but he is a witness against you; and has 
 proved that all nations have imbibed it by the traditions of 
 iniquity, and that God planted it not in man. 
 
 Jesus, the Messiah, knew himself. It is by the resurrec- 
 tion of the Christ, who was crucified; who is "the faithful 
 witness,"^: the first born of every creature,§ that I have my 
 hope, which saveth me from all thy folly, being taught to 
 know myself, by his resurrection* 
 
 O save the son of thy handmaid: give strength to thy ser- 
 vant to hold thee fast^ let me not sink under the fear of 
 "the kingofterrors!"|| 
 
 Jehovah, truly I am thy servant; I am thy servant, the 
 son of thine handmaid. Thou hast loosed my bonds. Ps. 
 cxvi. 16. Acts ii. 24. 
 
 1 believed all thy promises. I know my God — thine 
 hands did fashion me; and I believed, that the hands which 
 
 * Jacob Behmen. 
 
 t Seetl>e account in writing, by the map deaf and dumb. 
 
 i Isa.lv. 4. Rev. i. 5. 
 
 § Col. i. 15. Rev. i. 5. Ps. ii. 7. Acts xiii. 33. || Ps. cxvi. &c. &c. 
 
53 
 
 had fashioned me, could bring me back again from the 
 dead. Mat. xx. 18, 19. Heb. xiii. 20. 
 
 I, (viz. Jesus the Messiah,) believed, therefore have I 
 spoken. Ps. cxvi. 10. " We also believe," is the voice of 
 the second, corroborating witness, " and therefore speak." 
 2 Cor. iv. 13. 
 
 Svvedenborg, for the instruction of his ministers, has in- 
 formed them, " that the prophets had emissary spirits at- 
 tending them." This was a sly squib to catch "bats;" but, 
 " surely, in vain the net is spread in the eyes of every thing 
 that hath a wing" in the noon day. Prov. 1. 17. 
 
 " Familiar Spirits ^ 
 
 Swedenborg, among all his great learning had a smatter- 
 ing of Hebrew, and the only words in that language that he 
 could have construed into his Latin lingo, in which he was 
 a great proficient, are the words translated familiar spirits. 
 
 We will now expose his internal sense, of " the internal 
 sense of the word." 
 
 Did he not know, that in the Hebrew tongue, the words, 
 translated familiar spirits, 1 Sam. xxviii. T, 9., are belly 
 speakers? Yes, the sly fox, and he also well knew, that many 
 poor old women had been put to death for witches, who 
 knew no more of the old art of belly speaking, than the little 
 ventriloquists from the moon, which he invented for the 
 imaginations of his disciples to contemplate on, with blue 
 bonnets on their unwise heads. 
 
 " The propliets hiid e^missary spirits attending them," 
 had they? "Fami'^ar spirits! belly speakers!" ventriloquists! 
 Thou liar. 1 Sam. xix. 21. The spirit of God was upon the 
 messengers, (angels) of Saul, and they prophesied. Where 
 not these angels, men. 
 
 This was a very sly part in the philosopher's attempt 
 against the characters of tht prophets. 
 
 "Could it be possible, that Swedenborg, the moral phi- 
 losopher, spent so much time in writing his huge Latin vo- 
 lumes to immortalize his name?" 
 
 Art thou ignorant of the many kind of immolations that 
 have been offered up to pridei What think ye of another 
 
54 
 
 moral philosopher, who, to immortalize his name, sacrificed 
 the whole of himself, soul, body and spirit, all at one jump, 
 by casting himself into the jaws of a burning mountain, to 
 make his disciples believe that he was in such high honour 
 among the gods, or devils of his country, that they had 
 carried him off? But, the vain man, forgetting his slippers, 
 they were found at the edge of the crater, and the cheat was 
 discovered. 
 
 Did you ever hear of the champion, who set the temple 
 of" the great goddess Diana" on fire, and jumped into the 
 flames thereof to immortalize his name? 
 
 Behold that fool, infuriated by filth, casting himself under 
 the wheel of the throne of his ugly idol; do you think that 
 the sacrifice is not an offering to pride. 
 
 PART 11. 
 
 * The Jews.f The Gentiles. The rebuke, by the Gentiles; 
 and the cruelty, of the Gentiles, has been heavy upon the 
 Jews. Cruel indeed have they been used by the Gentiles, in 
 those countries called Christendom. Scoffings, tauntings, 
 rackings, burnings! yet, they could never force them to a 
 total revolt; and they have always protested against the 
 trinity of the Gentiles; and acknowledged, their Messiah, is 
 not to be the God of their fathers, but a 7nan of their own 
 nation. Yet do the foolish Gentile priests, look for the Jews 
 to come and join theirselves to the mad scheme that they 
 have been kept as a brazen wall against. In all their cities 
 the Jews have been massacred; and they have been hunted, 
 and chased from country to country, and, ,the many times 
 that they have " made unto theirselves friends, of the mam- 
 mon of unrighteousness," and thereby, found resting places 
 for the weary sole of their foot, their own records, kept 
 among theirselves, since the destruction of Jerusalem, and 
 expulsion from that land — wift show. Luke xvi. 9. Among 
 the dark places of the earth, that were full of the habitations 
 of cruelty, (and what, instigated by pride^ can equal, bloody 
 
55 
 
 priest' craft?) O, how have they been chased! Deut. xxviii. 
 61 — 67. Ps. Ixxiv. 20. 
 
 And, lastly, that Rhadamanthus ass, seeing them stand in 
 the way of his projects, also undertook to give them a phi- 
 lippick. 
 
 " It is customary," saith *' the heavenly doctrines" in the 
 Koran of " the honourable and learned Ernanuci Sweden- 
 "borg, of the Senatorial iiobles^"^ {hemi) " in the kingdom of 
 " Sweden" {hum!!) " for such of the Gentiles as were wont 
 " to worship any supposed god under the form of an image 
 " or statue, to be introduced, on their entrance into the 
 " other world, to some spirit*? who were to represent such 
 " gods or idols, and that, in order to expose and cure them 
 " of such vain and foolish phantasies."* 
 
 A Masked Ball. 
 Scene rises — Enter nasty Priapus, his filthy, naked mo- 
 ther Venus, and his drunken father Bacchus, sprawling — 
 spewing at her delicate feet. These were the idols of the 
 temples of Greece. Not " phantasies," but wicked spirits, 
 even the thoughts of the corrupt heart had produced their 
 root. And, not Swedenborg's masqueraders, in " the other 
 world," but, " a living man" told ihem, that " an idol is 
 nothing in the world j" and, without representing their idols, 
 Paul, was an instrument, which dug into the pit, and over- 
 threw Venus, Bacchus, and Priapus. 
 
 " Penseroso^"* 
 
 Modern scene, by which we may judge the ancient drama 
 — Enter Moloch, " the horrid king," mounted on his lofty 
 car, drawn by a hundred thousand Hindoos. How majestic 
 the employment of " the spirits in the other world," on the 
 daily entrance of the HindooSy and how very much like the 
 gospel, this masquerade is — judge ye. 
 
 Now for the philippick, and a most heavy one it is,- so 
 very heavy, that the Jews wili fee] iti great burden as much 
 as the bull did when the fly sat down upon his horns — " I 
 
 * Treatise, &c., page 256. 
 
56 
 
 did not know when you came there; and I shall be equally 
 unconcerned when you depart." To wit; 
 
 " And they who have been given to worship men, are in- 
 troduced to those very men, or some appointed to represent 
 them." 
 
 " Appointed to represent them.^^ So — so. He has asserted, 
 that " Abraham's name is not known in heaven." He suf- 
 fered Sarah, the mistress of the tent, to cast out the heroine 
 of his grand drama; written, perhaps, in his hired room at 
 the inn: there he may have been dubbed her knight-errant; 
 for there, he was dubbed; according to his own account; at 
 which time, after the reptiles vanished, he should have made 
 it a " new inn;" 
 
 " An academy of honour, and those parts 
 " We see departed." 
 
 David also — he did not like David; and he put David be- 
 yond the reach of mercy; for he knew, from the Podes, to 
 the Antipodes; yea, and the anterior Podes, and interior 
 Podes, and exterior Podes; and now, he and David will not 
 dispute. Here they are! Gen. iii. 19. Job. xiv. 7 — 15. Ps. 
 cxlvi. 4. Eccl. ix. 10. Here is David; here, the roasted Ser- 
 vetus; here, his murderer, Calvin; and here, Calvin and 
 Swedenborg " rest together." 
 
 I say, he did not like David, and he provided lodgings 
 for him in the house of Calvin. Jacob, he knew about thee; 
 and attempted to rob thee of the name Jacob. Thy own 
 name, given thee by thy mother. And thou did also wrestle 
 all night with a man; yea, and would have held him fast too, 
 except he had touched the hollow of thy thigh; and he called 
 thee Israel.^ 
 
 But Moses? Can you not see that Moses was a necessary 
 " emissary spirit,"*^ in the grand plot for the Koran? And 
 moreover, how could he have pulled off his hat in one of 
 the streets of London to the man Moses, if he had not al- 
 lowed him to walk at large? Therefore, Moses, in person; 
 and Abraham, Jacob and David, by their representatives. 
 
 We come now to " the text," as they say — "And they 
 
 • Gen. xxxii. 24. It was " a waw." Chap. v. 24. Jud. 14. 
 
57 
 
 " who have been given to worship men, are introduced to 
 " those very men, or some appointed to represent them; as 
 "many of the Jews are to Abraham, Jacob, Moses, or 
 *' David; and when they find that they have no divine power 
 ** to help them, they are put to confusion, and remanded to 
 *' tlteir own proper stations." Here, as usual, the Jews dare 
 not speak. Why not? Did they ever, in all their distresses, 
 manifest any proof for this charge, viz. that there is divine 
 power in Abraham, in Jacob, in Moses, or in David to help 
 them? No. Neither in the midst of all the idolatries of their 
 fathers, can it be proved, that they called on their name for 
 help, or raised up an image to those men. But the secret is 
 this; Swedenborg knew, that the Jews would never believe 
 his vagaries; that they are no " star-gazers;" and that they 
 stood in the gap, between the Bible, and his ribaldry, 
 
 Thomas Paine, in his " Age of Reason," saith, " were a 
 a man impressed as fully and as strongly as he ought to be, 
 with the belief of a God, his moral life would be regulated 
 by the force of this belief; he would not do the thing that 
 could not be concealed from either. To give this belief the 
 full opportunity of force, it is necessary that it acts alone. 
 This is deism." 
 
 True. But at the same time, this was thiefism; for there is 
 not a sentence of it that was not stolen from the Bible^ dis- 
 guise it any way they can — (jy Ps. iv. 4. xxxiii. 8. cxix. 
 161 — 168.* &c. &c. Paine, who was also, as well as priests, 
 well acquainted with the ignorance of his fellow mortals, said, 
 " I keep no Bible" — " keep no Bible!" who, after reading 
 his " Age of Reason," will belive him? Yes, he kept a Bible; 
 and, according to his own confession, had been for years 
 preparing materials for his " Age of Reason." But what did 
 he do? did he " cut down with his axe the Bible prophets?" 
 No: but his broad axe has helped to cut down the priests; 
 this was the substance that vexed them; yea, and a blow he 
 gave to the craft, that it never can recover from. Paine — 
 yes, Paine, was an instrument, in the hand of God. 
 
 Why do not the doctors of the divinity of three Gods, at- 
 
 ♦ He, who supposes David wrote this^ speaking of himself^ is biind. 
 There was never but one man, to whom it can applv. 
 
 H 
 
58 
 
 tack the dogmas of Swedenborg? (His dogmas are more 
 against the Bible than " the Age of Reason," because they 
 are in the deceitful part of the serpent; but Paine, to im- 
 lYiortalize his name, was an open enemy.) What? fight 
 against our own craft? what is it to us, those dogmas lend a 
 hand to keep us up. True; and your dogmas, and his dog- 
 mas are from one root. The Bible knoweth not either of you; 
 and, of the trine^ Paine is the most consistent. 
 
 Paine's language of Jesus the Messiah, is not filled with 
 the abuse that your language of him is. You say, that he 
 was the greatest impostor that ever was upon the earth.* 
 Paine says, you lie; that he was the only righteous man, re* 
 corded in the Bible. 
 
 Paine, was angry at Moses. Ps. Ixxvi. 10. Exo. ix. 16- 
 The political writings of Paine, gave the greatest blow to 
 the power of your craft; and lest the Bible should fall, his 
 " Age of Reason," alarmed the priests, (who had long made 
 it their hobby-horse of power) and was a great means of 
 setting on foot, " the Bible Society." 
 
 Paine has abused Moses, yea, every one in the Book, ex- 
 cept Jesus Christ only. 
 
 But, did Jesus Christ teach the knowledge of any other 
 God, than the God of Moses? Mat. xxii, 36 — 40. Mark 
 xii. 28 — 33. John viii. 54. xx. 17. And, did not Paine steal 
 his '* deism" from the Bible? He did, and he only lashed 
 his brother thieves, the priests, who do worse than he has 
 done, for after they steal, they corrupt the stolen goods—* 
 yea— they are a company of thieves. 
 
 Jesus, having chosen the good, and refused the evil, (Isa. 
 vii. 15. Prov. xxiv. 13. Ps. cxix. 103— 112.)t said, "get 
 thee hence satan, for it is written^ (Deut.,vi. 13. x. 20.) 
 thou shalt worship Jehovah, thy God, and him only shalt 
 thou serve." (See John xv. 9—17.) He then "saw satan-^ 
 as lightning, fall from heaven."J 
 
 ♦ See Brown's Bible Dictionary, undear the name Jesus Christ. 
 
 + Mat. xxvi. 38, 39, 42, 44. 
 
 t Take notice, Swedenborg, who also kept a Bible for his purposes as 
 well as Paine, was cunninger than he was; knowing, that according to 
 Moses and the prophets, the priests' devil is a fable. Hence, when he 
 
59 
 
 Thus was Jesus taught, and thereby made " the very 
 Christ," of whom it was written in the volume of the Book.* 
 ** Because thou hast made Jehovah, my refuge,"f said " the 
 prophet," the most high, thy habitation, there shall no evil 
 befall thee, neither shall any plague come nigh thy dwelling; 
 for he shall give his messengers charge over thee, to keep 
 thee in all thy ways,:t^ they shall bear thee up in hands,§ lesl 
 thou dash thy foot against a stone: || thou shalt tread upon 
 the lion and the adder, the young lion and dragon shalt 
 thou trample under feet. Because he hath §et his love upon 
 me, therefore will I deliver himj I will set him on high, be- 
 cause he hath known my name. He shall call upon me, and 
 I will answer him; I (will be) with him in trouble,^ I will 
 deliver him and honour him;** with long lifeff will I 
 satisfy him, and show him my salvation.":j::j: Ps. xci. This is 
 the substance of " the miracle," as T. P. in his " Age of 
 Reason," has called the temptation of Jesus. " Neither," 
 said Paine, " is it easy to account for what purpose it 
 could be fabricated," &c. 
 
 It was the trial of the mind of Jesus, the lawful heir of 
 the house of David,§5 previous to his going forth in his 
 ministry; who, abhorring the honour that cometh of men, 
 and knowing that he was that heir^ yet he did refuse it, pre- 
 fering every opposition, for the honour of his God, and 
 sealed^ by his own blood, even " the blood of the everlasting 
 covenant," wherewith he was sanctified.|i|| Thereby, doing 
 away the beggarly elements of" the earthly house of taber- 
 nacle;" and brought in, and established the covenant of 
 everlasting righteousness. 
 
 When his disciples asked him, saying, " Lord teach us 
 how to pray, as John also taught his disciples," the words 
 
 undertook to lampoon Jesus the Messiah, it was, though not conscious of 
 it, the priests only that he has lampooned. 
 
 » Job xli. 8. Rev. iii. 21. Mat. xi. 29, 30. 
 
 f Jehovah, the refuge of •* Enoch the prophet." Gen. v. 24. 
 
 \ Trinity doctors — Swedenborgian doctors; see how the scriptures 
 prove you are liars. 
 
 § Ps. xxxiv. 6, 7. II Job xli. 30. % John viii. 29. xvi. 22. 
 
 ♦* John V. 23. viii. 54, .55. \^ Mat. iv. 4. 1 Sam. viii. John vi. 14, 15. 
 
 "It Acts xxvi. 23. Rev. i. 18. Job xiv. 12. 1 Cor. xv. 12—24. 
 
 tt John xii. 32. % Ez. xxxiv. 23, 24., &c. 11 11 Heb. x. 2$. 
 
60 
 
 taught them, were diametrically opposite to their desires at 
 that time; viz. "lead us not into temptation;" synonimous 
 to, " give me neither poverty nor riches;" he taught them 
 by the dictates of his own heart; and they afterwards learn- 
 ed wisdom by the words which he had taught them. James 
 i. 12. At the time he taught them, they were looking for the 
 same kind of kingdom that the others were looking for; but 
 James, who had learned wisdom, saw the swift destruction 
 that was coming, when he thus wrote " to the twelve tribes, 
 scattered abroad." 
 
 Jesus, travelled through the nature of man, from the ex- 
 tremity of hunger, to the most lofty allurements. He refused 
 the trying paint: he did not cast himself down in his mind, 
 when in difficulty, being tempted to believe that he was not 
 the Son of God, according to the voice which he had heard, 
 previous to that severity of temptation, (Mat. iii. 17. iv. 
 1 — 3.) by which he was perfected to stand, having passed the 
 first Psalm — the first ordeal. 1 Pet. iv. 12, 13. Rev. xiv. 1 — 5. 
 
 Jesus, refused the desires of haughty man, in the last 
 trial. Mat. iv. 8. That temptation was overcome, in the 
 heart that was filled with desire of " that which is in her 
 right-hand;" and he saw, that " that which is in her left 
 hand," being added to Solomon, although it had made him 
 great in the eyes of men, yet he made himself thereby, an 
 abomination in the sight of God. Prov. iii. 15 — 17. Luke 
 xvi. 13, 15. And although he saw a people ready to receive 
 him, and conquer all the kingdoms of the world, for the 
 Jews were then a vast multitude, and great warriors; all 
 they wanted was a steady leader; and surely, common 
 sense to a man that has it, might inform him, that the heir 
 of the house of David, of which, he surely knew, and con- 
 versant in the state of the nation, .until he was thirty years 
 old, must have known the fiill state of their mind, in those 
 things, and this is a statement of the reason " of his conceal- 
 ment," v/hich Paine was cunning enough to take notice of; 
 yet did he overcome the temfHation presented to his mind, 
 and preferred the worship of his God, to the worship of 
 pride, magnificently making him a king, after the manner 
 of foolish mens' ideas of domination. And now, even to this 
 
61 
 
 day, bis character, for the unparalleled perseverance in the 
 way of righteousness, Paine himself^ after observing, " Jesus 
 Christ was born in a stable;" Paine, the hater of kings, be- 
 cause he was not a king, and was never tried by the offer of 
 being a king; Paine, who feign would have been thought the 
 prince of philanthropists, and this I j udge by his gross egotism ; 
 after the stable slur, (very unbecoming the pen of a philan- 
 thropist, and also, a republican^) he was obliged to con- 
 fess, " the first and last of these men (viz. Moses and 
 Mahomet,) were founders of different systems of religion* 
 But Jesus Christ founded no new system. He called 
 men to the practice of moral virtues, and the belief of one 
 God. The great trait in his character is philanthropy." 
 From whence did he get this account of Jesus Christ? for 
 he also saith, and to immortalize his ignorance let it be pro- 
 claimed, " the New Testament! that is the new Will, as if 
 there could be two wills of the Creator." Stop sir, and eat 
 your words;* has he not said, " but Jesus Christ founded no 
 new system — he called men to the practice of virtue, and the 
 belief of one GodT'' From whence did he get the history of 
 Jesus Christ? He saith, "the history of Jesus Christ, is con- 
 tained in Matthew, Mark, Luke, and John;" is it so? then 
 it was from Matthew, Mark, Luke, and John, that he learn- 
 ed the character of Jesus Christ; to wit, that " he founded 
 no new system, that he called men to the practice of moral 
 virtue and the belief of one GodJ*'' And pray, was not this a 
 new system, when he did this^ although an old system, re- 
 newed at the time he d'id this? Where is it, gentlemen, that 
 you have learned to talk as you do? If there had been no 
 " New Testament," until this day, what must have been your 
 state at this day? Do you ever take a view of the old world, 
 when the New Testament was founded? you judge the New 
 Testament by the priests; are you wise in your judgment? 
 would you not take it as an unjust law, that would force you 
 into court, and make you responsible for a thief, a murderer, 
 and an idolater? Now hear Thomas Paine contradict him- 
 self; but at the same time re member, it cannot possibly be 
 
 • * Eccl. X. 12. 
 
62 
 
 ** the New Testament" that he wrote this of; what then? the 
 creeds of the priests. To wit, " as to the Christian system 
 of faith, it appears to me as a species of atheism; a sort of 
 a religious denial of God." Compare his two accounts; 
 which of the twain is the truth? 
 
 Paine, when he undertook writing against the New 
 Testament writers, was surely off his guard according to 
 his following statement: v^z. " Jesus Christ wrote no ac^ 
 count of himself," &c. " Not a line of what is called the 
 New Testament is of his writing. The history of him is al- 
 together the work of other people;^* and as to the account 
 given of his resurrection," &c. Ah! this said " resurrection^'* 
 But, as he also has made an attempt at the sublime, by 
 telling us of butterflies, and no butterflies, until they fly, 
 &c.; likewise, all about the sun, moon, stars, &c. Who made 
 them? he says, " God." Then^ if God did make them, ** why 
 should it be thought a thing incredible with you that God 
 should raise the dead?" Acts v. 30. xxvi. 8. 
 
 Paine, stole from his " two witnesses," the words, " one 
 God — God, Almighty, the Creator," &c.; and ridiculed 
 the resurrection of Jesus Christ! — Had Paine stuck to the 
 school of Spinoza, Eben-ezra, Mirabaud, Sec. and not have 
 stolen the words of " the Bible prophets," he would have 
 been more consistent. But, when he undertook his part of 
 the scheme against the Bible, and then, stole language yrow 
 iV, to answer his purpose; then, ridicule the possibility of 
 ** the Lord God of the holy prophets," raising the dead^ 
 and from whom he had learned to write those words, was 
 blind policy in that Grub-steeet philosopher. 
 
 Did not Calvin roast Servetus in the fire? yea, " burnt his 
 bones into lime," for proving, yrow the B'lhle^ which had 
 taught hiniy that there is but one God, and that the one 
 God is, " the God of our Lord Jesus, his anointed Saviour," 
 to deliver men from the powers of darkness, that they were 
 — and are, plunged into. 
 
 Who then are they, who helped Paine to write against 
 the Bible? priests, in " the spirit of antichrist." But, to rc- 
 
 • Prov* xxvii. % 
 
63 
 
 turn to my first proposition, showing the contradictions of 
 Paine. To wit; " Jesus Christ did not write any thing of 
 himself." True* Now observe; "nothing here said, can 
 apply, even with the most distant disrespect, to the real 
 character of Jesus Christ. He was a virtuous, and an 
 amiable man. The morality that he preached and practised 
 were of the most benevolent kind; and though similar sys- 
 tems of morality had been preached by Confucius,'*^ and by 
 some of the Greek philosophers many years before,f by the 
 Quakers since,J and by many good men in all ages, it has 
 not been exceeded by any." Did any ever equal it? if he 
 could have done it, he would have given an example. It is 
 not for men that I am contending, either the righteous, 
 or the unrighteous; but, the character of my God to men, 
 exemplified in his image, the only one that did abide in 
 righteousness, "the first, and the last;" whose recorded 
 language is, " Jehovah! what is man that thou art mindful 
 of him? or the Son of man, that thou visitest him?" This 
 is the man, who has taught me how to worship his God, and 
 my God. 
 
 Paine saith, " I recollect not a single passage in all the 
 writings ascribed to the men called apostles, that convey 
 any idea of what God is." No! Acts iv. 24. xvii. 23 — 29. 
 &c. &c. Is this " a species of atheism?" is this " a sort of 
 religious denial of God?" Again; " had it been the object or 
 the intention of Jesus Christ to establish a new religion,^ 
 
 ♦ Confucius took it from thfc law of God, by Moses; therefore, by a 
 revelation of the character of Jehovah. 
 
 f To the Greek philosophers we are indebted for "the doctrines of de- 
 mons" or "devils:" witness the sacrifice of two of them, whose names 
 are most noted b> the modern philosophers; viz. Plato and Socrates; the 
 one performed the charge of the other at his death, viz. that he should 
 offer a cock for him, to a dead man, whom they had exalted to the rank 
 of a superior demon, or devil, in the canon of their saints. 
 
 J Who toe k it from the writings from whence Paine took his panegyric, 
 and then abused the book; yet, in one sense he was honest, not using the 
 cant phrase, " written word" — query, from which of the sects did Swe- 
 denborg borrow this cant phrase? 
 
 § Who taught him to suppose that he came to establish a new religion? 
 No; but he sealed by his blood the first religion. Gen. iii, 15» 
 
 He s^th, " Age of Reason," part II. page 27. 
 
 " The eating an apple, the kick and the bite,'* 
 Here, Antichrist's " apple,** to T. P. was night. 
 
64 
 
 he would undoubtedly have written the system himseff, or 
 procured it to be written in his life time. But there is no 
 publication extant authenticated with his name." 
 
 Where did that blind man learn to panegyrize the charac- 
 ter of " Jesus Christ the righteous," who " wrote nothing of 
 himself?" from " the New Testament writers," who, he has 
 laid it down as a rule to go by, were the greatest liars and 
 deceivers yet known among men! and if Paine, (who has in 
 his writings, panegyrized his own tender mercies,)* could 
 have traced the least shadow, that ever he had written any 
 thing of himself,! his book would have rung with it. No sirs! 
 a modest man, will not write his own praises. Jesus left this 
 to his companions and beholders. Could " hypocrites and 
 deceivers" have written thecharacter of Jesus Christ, as it is 
 written? A character, that will yet be, the illuminator of the 
 world of darkened men. 
 
 That boasting apostle of " the Rights of Man"—" liberty 
 and equality;" has observed, " it is somewhat curious, that 
 the three persons whose names are most universally re- 
 corded, were of very obscure parentage. Moses was a 
 foundling, Jesus Christ was born in a stable, and Mahomet 
 was a mule driver." And what was Paine? " a stay-maker 
 for women," whose pride, led him to expect, that he would 
 overthrow the Bible! Unfeeling beast! how come Moses to 
 be " a foundling?" Why was the family of David so low, 
 that his son was " born in a stable?" Didst thou not read, 
 that the king of Israel was also taken from the sheep-fold. 
 1 Sam. xvi. 11. But, where art thou? what! silent? yea — 
 beggars and kings, mule driver and stay-maker, returned to 
 the dust? 
 
 The heir of the house of David, was born in subjected 
 obscurity; but, he is exalted, who raised up the tabernacle of 
 David,:|: even the law of his God, that had fallen down 
 among the wicked; in this he shines, " But how \vas Jesus 
 
 • See his self praises, mixed througji the pages of his writings. He has 
 described himself as a merciful man But could a merciful man have been 
 the companion of Marat and Roberspierre? 
 
 t See page 70, 
 
 X Ps. cxix. 126. Mat. XV. 3—6. 1 Sam. xxii. 3, 4. Exo. xx. 12. ^ Acts 
 XV. 16, 17. Amos ix. 12. Eph. i. 1— 4c 
 
65 
 
 Christ to make any thing known to all nations^ He could 
 sptak but one language, which was Hebrew." 
 
 Here^ Paine has exposed his ignorance to a great degree; 
 for it may be easily proved, that the Jews, at that time^ did 
 not use the Hebrew tongue as the vernacular language of 
 the country; and the Greeks and Romans could understand 
 hin. and the apostles as plain as his own people could; not 
 but that he also sp-ke the pure ancient tongue of his fathers.* 
 And moreover, it is evident, by his ozvn confession^ that he 
 had spoken to Paine, who could not read either Hebrew or 
 Gret k; therefore it was in plain English; to wit, " there is 
 but one God;" also, how could he have delineated the cha- 
 racter of **ihe man Christ Jesus," if it had been in Hebrew? 
 here, put both together, then say, will it not hold good as a 
 universal language, in all languages? Let us for a moment 
 think, this universal language adopted by the Hindoos; how 
 long then will the worship of Mo/och continue? 
 
 O! when this cometh to pass, how then must the united 
 voice of that people, cry out shame to the nation, from 
 whence "the Book" i.s promulgated to them? who, instead 
 of weeping over their blind fathers, exacted a taac, that they 
 might be permitted to assemble at the nasty annual jubilee, 
 and like swine, wallow in filth, to the honour of their ugly, 
 horrid god! 
 
 Whv did not the late Buchanan, on his return, cry like a 
 lion, shame — shame to your '•' church and state?" What! a 
 heart that went to hunt out trash, to prove the trinity l>tf 
 heathenism, " an honest heart?" Baal, cry, shame to B*aal? 
 No; " a house divided against itself, cannot stand." And, 
 to keep it up, from thence he returned, bringing back with 
 him a heart full of ht-aihen filth, which chaos, he reduced to 
 trinity form, and pompously stiled it " Star in the East!" 
 Buchanan, however, was made the instrument (for God 
 has made these men his instruments, as well as Pharaoh, 
 Paine, &c.) of providing an account of a historical memento^ 
 viz. the ancient sculptile at the caves of Elephanta, in an 
 island near Bombay; " formed of one body and three faces;" 
 
 * Acts xxvi. 14. 
 I 
 
66 
 
 atid though he tried every way to come at the knowledge of" 
 bf its origin; yet, even the Brahmins could give him no 
 account of it. That it was not made for an object of worship, 
 is evident, not having the least vestige that ever worship 
 was paid to it; every thing of the kind has always left its 
 Xnark that it had been made for that purpose. If it was made 
 since the days of Jesus Christ, some account would yet re- 
 main of it; and if it was set up for " Brahma, Vishnoo, and 
 the mother of Vishnoo," (who must surely have had a mother, 
 as there is evidently a female in the trinity of the Hindoos,) 
 their Brahmins could certainly have given some account 
 of it. Hence it is evident, that their trinity was after it, and 
 that it has nothing to do with their trinity, for there is 
 no woman in it; also, it is not a trinity, but a quartermty^ 
 *' one body and three JacesJ'^ 
 
 Brahma, the chief god of the Hindoos, originated from 
 Abraham, whose history, by tradition, travelled far — Vish- 
 noo, Isaac, and his mother, Sarah; the latter person, Buchanan 
 mistook for his " third" '* god the holy ghost." 
 
 Isaac, was a peculiar son; the son of promise, and his 
 father was commanded to offer him up as a burnt- offering. 
 All these things, by tradition corrupted^ for the Hebrews 
 only had the oracles of God, (as it respects their own family) 
 committed to them, (Rom. iii. 1, 2.) in process of time, 
 the heathen, through the ignorance that was in them, 
 having lost the sense of the history, they worshipped Abra- 
 ham, Isaac, and Sarah, the wife of Abraham, and mother of 
 Isaat:; and, in the extreme ignorance, as it advanced, they 
 offered up a xvilling Isaac, as Abraham had done. This was 
 the root of the willing human sacrifices of that part of one 
 of *'the families of the earth," now called Hindoos. 
 
 Buchanan saith, *" the Hindoos assign to those works" 
 (at the caves of Elephanta) " an-immense antiquity, and at- 
 tribute the workmanship to the gods." To what gods? to 
 Brahma, Vishnoo, and his mother? surely not, otherwise 
 they would honour the workmansljip; but they pay no atten- 
 tion to it; they know no trace, no vestige of it; hence it was 
 not set up as a figure of the trinity of Hindostan; and the 
 gods, who, they say made it, were before their trinity* 
 
67 
 
 Buchanan could not have supposed that his trinity made it 
 though he has adorned his " Star in the East" from it; what 
 then does it signify? and who made it? 
 
 You will observe, by the account given of its figure, that 
 it was made, not to signify three^ but four; if one of its faces 
 was that of a woman, from the other two^ and the body^ the 
 papist doctors of divinity might also find trinity and the 
 Virgin Mary, but it is perfec4:ly of the masculine gender. 
 
 From written records, found among the Hindoos, it is 
 evident, that Noah, and his three sons, were represented 
 by this ancient hieroglyphic; a memento, that God had 
 covenanted with them, that he would no more destroy the 
 children of the one root,* signified by the body, and the 
 three f^wa/ faces, signify his three sons, Shem, Ham,Japath. 
 That trinity doctor, who saw it, has written, that it has 
 one body, and three equal faces; then it is a quatermty; and 
 that each of the faces of the Triad (i. e. three of the four; 
 O rare doctors of divinity, sooner than quit the '* Triad, 
 Trine, and Triune," they will spout nonsense; but this also 
 he might have escaped, if it had popped into his trinity 
 making mind; to wit, by saying, the body signified *' the 
 essence;") but to return; *' each of the faces of the Triad is 
 about five feet in length." Then, they are " co-equal" at 
 least. Acts xvii. 26. 
 
 It is well known, that the inundations of water in the East 
 Indies, at certain times, are very terrific, and there is a 
 strong^ reason to believe, that by their travelling from the 
 east, the ark rested in 'that part of the world. When they 
 came out of the ark, the earth was then dry; but, in process 
 of time, a very great inundation alarming them, the greatest 
 part left the east, (the minds of some being made strong to 
 continue), and travelled westward; Gen. xi. 2. Then, " they 
 were of one lip, of one words," and no idolatry among them. 
 According to the foregoing statement, how otherwise can 
 it be accounted for, that they have no ■written record of the 
 family of Abraham, and yet a full one of Noah, Shem, Ham, 
 and Japath? See Asiatic Researches, vol. iii. p. 465. Why 
 
 ♦Gen.ix. l-ir. 
 
68 ' 
 
 should not the Padma-puran also say something of Abra- 
 ham? The truth is, though the Brahmins have the ancient 
 written record, which witnesseth to the memento^ yet, as to 
 historical fact, they know as much of the one as the other, 
 not having received any farther written history to their most 
 ancient record. All idolatry sprung out of oral tradition; 
 written record, from the first, kept the memento; hence it 
 could not be polluted by idolatry; known at the time, and a 
 record of it, there was none to sow any root, to worship it. 
 All idolatrous worship, first had a beginner to it; and 
 this^ not from written record, but from oral tradition. And 
 all the abominations even now among us, are not from the 
 Bible, but from abominable heathen tradition^ and the Jews 
 are as gross in it as the Gentiles. The Hebrews, having 
 written record, the names of their fathers they could not 
 pollute; and when they fell into their gross idolatry, it was 
 always in the names of the gods of the heathen. They could < 
 not bear the temple at those times, because it was destitute 
 of Baal; they shunned it; hence the complaint, " they have 
 forsaken me;" and hence also, it stood by itself; written re- 
 cord preserved it; neither does it appear, in the midst of all 
 their idolatry, that they ever dared to erect any of their 
 abominations in it, though often torn, robbed, and despoiled, 
 until the horrible reign of Manassah; which great iniquity, 
 brought quickly the captivJty of Judah, and the destruction 
 of that house, which had never been polluted before. 2 
 Kings xxi, xxii. Jer. vii. 30. Jeroboam, the son of Nebat, 
 did not worship Baal; Baal, was brought in by the wife of 
 Ahab; they offered human sacrifices to Baal; and the priests 
 of Baal, cut theirselves, and cried out as men mourning 
 for the dead. Lev. xix. 28. &c. Therefore, the root of 
 Baal, originated in the dead* — and the rtiournings and 
 screamings prove it. And although Baal had his temple, the 
 multitude assembled for mourning in the field; Gen. iv. 8. 
 and his image, I have no doubt, was that of a man, stream- 
 ing with blood. And though they (the heathen, from whom 
 the Jews took it,) knew not how to trace the origin, (neither 
 
 * Ps. cvi. 28. . 
 
69 
 
 can the Hindoos trace the origin of their doings,) I have 
 also, no doubt, according to several intimations in the Bible, 
 that his root was, the first man that was murdered. " The 
 son of Hinnom," who he was, is not known; but from him, 
 the human sacrifices originated in the land of Canaan. 
 
 Paine saith, " it is only in the creation that all our ideas 
 and conceptions of a u-ord of God can unite." This was very 
 unbecoming in Paine, who leahned to prattle morality, yea, 
 also, even the best of his politics from the Bible. 
 
 " The creation speaketh an universal language." Here 
 again, Jijftstolc his speech from the Bible. But, if creation 
 speaketh a universal language, where was the necessity for 
 his writing " Common Sense," and *' Rights of Man?" He 
 has railed at the priests for abusing " reason," and with great 
 cause for it; then in the height of his own pride^ took up 
 their trade, and railed at the speech of the very Book, from 
 whence he learned to say, " there is but one God!" 
 
 '* Speech" — thou foolish mortal — silly philosopher;,can all 
 creation tell me, that I shall exist, a conscious, reasonable 
 being? That I shall know, ** it is I myself?" Where then do 
 I find the word of God, that assures me of this glad tidings? 
 In the Old Testament, through " the hidden ages," openly 
 manifested, and confirmed in the New, by the resurrection 
 of Jesus Christ, 'Mhe first begotten of the dead — the first 
 born of every creature." 
 
 Paine saith, " it is only in creation that all our ideas and 
 conceptions of a word of God can unite." Does it speak life 
 to " mortal man?" What was it that made some of the 
 ancient philosophers fabricate a metempsychosis, even into 
 the body of a flea? To mitigate the horrors of death. 
 
 From whence Plato's devils, i. e. what are called " im- 
 mortal souls?" from the same root. 
 
 Why do some of the modern philosophers, please their- 
 selves with an idea of existence, though it should be by 
 merely becoming " a cabbage?" from the same root. Am 
 I a flea? is my soul immortal? (what careth it then for me?^^ 
 
 * Montesquieu, a scholar of this ancient " vain philosophy," saith, " if 
 the immortality of the soul be a delusion, I should be sorry not to believe 
 in it. I am delighted in believing that I am as immortal as God himself." 
 
TO 
 am I " a cabbage?" Do any of those dogmas say, " it is I, 
 
 O death — thou '* king of terrors," how awful art thou to 
 ^'"mortal man!'''* And to use Paine's words, that '^creation is 
 a word of God," they are well adapted to death. To wit, 
 deaths *' is an ever existing original, which every man can 
 "read. It cannot be forged; it cannot be counterfeited; it 
 " cannot be lost; it cannot be altered; it cannot be suppressed. 
 " It does not depend upon the will of man whether it shall 
 *' be published or not; it publishes itself from one end of the 
 " earth to the other." 
 
 f Note. See page 64. " But granting the grammatical right 
 that Moses might speak of himself in the third person, be- 
 cause any man may speak of himself in that manner, it can- 
 not be admitted as a fact in those books, that it is Moses 
 who speaks, without rendering Moses truly ridiculous and 
 absurd. For example, Num. chap. xii. verse 3. Now the man 
 Moses was very meek, above all fhe men -which were on the 
 face of the earth,'''' For this he lashes Moses in the following 
 words; " if Moses said this of himself, instead of being the 
 meekest of men, he was one of the most vain and arrogant 
 of coxcombs; and the advocates of those Books may now 
 take which side they please, for both sides are against them. 
 If Moses was not the author, the Books are without authority; 
 and if he was the author, the author is without credit; be- 
 cause to boast of meekness, is the reverse of meekness, 
 and is a lie 'in sentiment.'*'' " Age of Reason," part II. Here^ 
 Paine was outrageously mad at Moses, and for this reason 
 was determined to take vengeance on the Books. To this 
 assault on the Books, and battery on the meekness of Moses, 
 we can retort, and say, did Paine, the companion of Marat 
 and Roberspierre^ see his own " coxcomb" face, when he 
 wrote as follows: to wit; " that the moral duty of man con- 
 sists in imitating the moral goodness and beneficence of 
 
 Arrogant philosopher of the school of Plato. Far different is the language 
 of the humble Bible saint; who, (a^ it is written, " I have made thee a 
 a father of many nations") is the father of us all, in the sight of hiin in 
 whom he believed. Did he say, "I am as immortal as God himself?" No 
 —hear the language of Abraham. " I have taken upon me to speak to the 
 Lord, which am but dust and ashes." Gen. xviii. 27. ThonMon's transi- 
 tion. Rom. iv. 16, 17. 
 
71 
 
 God^ manifested in the creation towards his creatures." 
 Why then did he, after reading what he calls the word of 
 God, go to France, a people of a strange speech to him, and 
 assist in the rebellion? Again. " That seeing as we daily do 
 the goodness of God to all men." Then, why go to a strange 
 country to teach them something which they could not of 
 themselves find out in this Book, by which he says he was 
 taught? Again. " It is an example calling upon all men to 
 practise the same towards each other." Did he talk thus in 
 the national assembly? Did he stand between his own and 
 the king's party, calmly advise, and strive to unite them, by 
 calling upon them to look at the creation? No: and a merci- 
 ful man, and a stranger in that country, could not possibly 
 have joined himself to those assemblies. Again. "' And conse- 
 quently that every thing of persecution and revenge, between" 
 roan and man:" what could he have expected would be in 
 France? to wit, but *' persecution between man and man."^ 
 Again. " And every thing of cruelty to animals." This is 
 Bib/e,\ and not creation: for surely, all unclean animals de- 
 vour those that are clea7i^ and if dogs cannot find this to feed 
 upon, they will tear and devour one another; witness the 
 wolf — witness the antichrist, after the priests had subjected 
 kings and subjects under their domination; then, O how they 
 tore and devoured one another! and if Paine had a favourite 
 dog, his life would have been precious in his sight, and he 
 would have mourned for his death; yet, to have heard of 
 the murder of thousands upon thousands of his own country- 
 men, opposed to his party'in a civil war, at this he would 
 have rejoiced; but his " Prospects on Rubicon," were false 
 prophecy. " But above all, I defend the cause of humanity. ":(■ 
 O thou big mouth — great /, T. Paine. Even in his " Rea- 
 sons for preserving the life of Louis Capet, as delivered to 
 the National Convention," his great pride is most glaring; 
 and, like Anthony, he knew that which he uttered was cal- 
 culated to blow up the malice of the party. " Brutus, is an 
 honourable man," was to procure him the name among the 
 nations, *' the merciful man;" and Louis, is a runaway 
 scoundrel, to provoke the mob. 
 
 * Prov. xxvi. 16—28. t 'Pros. xii. 10. 
 
 4 •• Prospects on the Rubicon." 
 
Paine knew, that the death of Louis was certain, he made 
 his speech accordingly, — to gain praise on both sides. 
 
 We will contrast the mercy of his " coxcomb" face, with 
 the meekness of Moses. — Moses, surely, was the meekest 
 man, as the political leader, and head of a people, that ever 
 was on the face of the earth. What man, having the power 
 that was offered to Moses, would have refused it, praved for 
 his enemies, and borne their murmeringsand insults as Moses 
 did.* Num. xvi. And Moses was very wroth,f or grieved 
 at the hardness of their heart, and said unto Jehovah, (i. e, 
 appealed to his God for the innocency of his hands,) Respect 
 not thou their offering, (see verse 23 — 35.) I have not taken 
 one ass from them^\ neither have I hurt one of them. 
 
 What man, I say, would bear that which Moses did? 
 Would Paine have borne it? Paine, who would have shouted 
 triumphantly, had France been permitted to carry her arras 
 into the bosom of his own country, and washed their feet in 
 the blood of his own countrymen; then^ set up his '' cox- 
 comb" face, as citoyen protector, and made him, Oliver 
 the second. 
 
 That silly writer, in his " Agfe of Reason," has said, " the 
 greatest part of the other ancient Books, are works of genius; 
 of which kind are those ascribed to Homer, Plato, to Aris- 
 totle, to Demosthenes, to Cicero, &c. Here again the author 
 is not essential in the credit we give to any of those works; 
 for as works .of genius they would have the same merit they 
 have now, were they anonymous. Nobody believes the Tro- 
 jan story as related by Homer, to be true,§ for it is the poet 
 
 * Deut. ix. 13, 14. (Mat, iii. 7—10.) Exo. xvii. 4. John x. 31—33. Num. 
 xvi 3. 
 
 \ Mark iii. 5. See Num. xii., this was before chap. xvi. See the same 
 circumstances. Mark, chap, i and ii. 
 
 X Here^ Paine might have stolen politics, as he did from 1 Sam. viii. 
 
 § Who is *' nobody?" did not the more modern Greeks believe it? from 
 whence sprung the temple of Venus, human sacrifices to appease the 
 manes of the dead, and the more modern Greeks "doctrines of demons?" 
 Can any tell vv^ho Homer w^as? no, even the Greeks theirselves did not 
 know. Homer, so called, was oral traaition, heard from the written record, 
 and then corrupted, and even the heel of Paris, the only vulnerable part 
 of him, according to the poem, had its root in Gen. iii. 15. Vulcan, Tu- 
 bal-Cain; Noah, Saturn; Jupiter, Shem; Pluto, Ham; Neptune, Japath; 
 
73 
 
 only that is admired, and the merit of the poet will remaiti 
 though the story be fabulous." 
 
 Is this sound reasoning? On what principle can this prove 
 Moses a liar? Is not the living nation a witness to the truth 
 of their own records? Do those records flatter them? Do 
 they not evidently bear witness to all their gross wicked- 
 ness, from first, to the coming in of the New Testament, or 
 second witness? How came it that they did not alter their 
 records, bearing witness to all their national abominations? 
 they had the Books in their own keeping; why then not alter 
 them as Josephus did? Even from the calf in the wilderness, 
 to cover the iniquity of his nation, he has grossly perverted 
 thetruth. To wit; on Exo. xxxii. he saith; "and they prayed 
 to God that he would favourably receive Moses in his con- 
 versing with him; and bestow some such gift upon them by 
 which they might live well. They also lived more plentifully 
 as to their diet; and put on their children more ornamental 
 and decent clothing than they usually wore. So they passed 
 two days in this way of feasting;* but on the third day, be- 
 
 Achilles, Barak; Deborahy j?If/neri||j|Judges iv. 4 — 9. Agamemnon, 
 Jephtha. Judges xi. 30 — 40. Hector, Sampson. Judges xvi. 28 — 30. 
 
 •* Hector o'er all an iron tempest spreads, 
 
 *' Th' impending storm will break upon our heads.'* 
 
 Ogilby's version of the 17th Fiiad. 
 The prophet Elijah, during the long famine, resided with a widow at 
 Zarepliath. [Heb. xiii. 2. Gen. xx. 7-] Her son, appears to have been a 
 young child. By her saying " I know by this,''* (viz. the restoring of him to 
 life) ** Tlie word of Jehovah in thy mouth is truth;" it is evidenty that he 
 had been relating things to her, of which she doubted, notwithstanding 
 the first miracle. 1 Kings xvii. 17 — 24. As her son grew, of those things 
 she informed him from her memory; they verbally spread; and, by time, 
 losing the sense, the poets of genius called it ** blind," and, suiting the 
 history to their fancy, and the ignorance of the times, in poetic measure 
 dressed all up in fable stories of their own country exploits; and to suit 
 the drama, invented "the city Troy." Thus, even the corrupt traditions, 
 called '* Homer," are an ancient, though dark witness to the historial 
 facts recorded in the Bible. See the vile fables of Milton, in the very 
 face of the Bible. Then, what could not the ancient poets do Jroifi 
 oral? 
 
 * Josephus, wrote out o{ pride, and cloaked all their iniquity: such is the 
 short sight of haughty men; for he surely did not suppose that the He- 
 brew oracles nrtust fall into the hands of the Gentiles; and I apprehend, 
 
 K 
 
74 
 
 fore the sun was up, a cloud spread itself over the whole 
 camp of the Hebrews, such a one as none had before seen, 
 and encompassed the place where they had pitched their 
 tentsj and while all the rest of the air was clear, there came 
 strong winds, that raised up large showers of rain, which 
 became a mighty tempest. There was also such lightnings 
 as was terrible to those that saw it; and thunder with its 
 thunder-bolts were sent down, and declared God to be pre- 
 sent in a gracious way to such as Moses desired he should 
 be gracious. Now as to these matters, every one of my 
 readers may think as he pleases; but I am under a necessity 
 of relating this history as it is described in the Sacred 
 Books. This sight, and the amazing sound that came to 
 their ears, disturbed the Hebrews lo a prodigious degree, 
 for they were not such as they were accustomed to; and 
 then the rumour that was spread abroad, how God fre- 
 quented that mountain, greatly astonished their minds, so 
 they sorrowfully contained themselves within their tents, 
 as both supposing Moses to be destroyed by the divine 
 wrath, and expecting the likg^estruction for themselves." 
 
 " When they were underTnese apprehensions, Moses ap- 
 peared as joyful, and greatly exalted. When they saw him, 
 they were freed from their fear, and admitted of more com- 
 fortable hopes as to what was to come," &c. Not a word 
 about the calf, &c. 
 
 I say, why could they not have altered their records as that 
 proud priest has evidently done? is there any thing to their 
 credit in those faithfully written books? Is it because they 
 speak the truth, though horrible^ that they should be n jected? 
 Why did the faithful recorders of the nation, from age to 
 8g^» g^ve the abominable description of their nation, of 
 which those records are the joint witness? For what, or how 
 have they been kept without alteration? God has kept them, 
 and also has kept them as a witness to them; and they could 
 
 that he even did not know of the Septuagmjint version. However, he was 
 obliged to give a just account of the wars, (^and to denrionstrate, that 
 Herod was a descendant of Esau.) If a Gentile had written the account, 
 the Jews would have said, it is false, and also, the Gentile opposers of 
 the Bible. In this, tlie band of God is seen. 
 
75 
 
 as easily Have altered them, as they could have emptied the 
 ocean. Therefore, no ihanks to them for the state that they 
 have been preserved in, and they had pride enough to have 
 altered one part, and suppressed another, had it been in 
 their power* 
 
 To what purpose were they written so faithfully? As a 
 just description of abominable, filthy man, and his total de- 
 struction, if there was no Gc^d; that it is impossible that man 
 could have existed, xvithout a revelation. Yea, in the most 
 dark places of the earth, there are traces of revelation. And 
 Paine, without the Bible, could no more have said, there is 
 but one God, and drawn up a system of morality, then he 
 could have made the moon. 
 
 Has Moses, flattered his nation? has he confined the good- 
 ness of God to them only? No, but it is published to all na- 
 tions. What puerile foolishness Paine was guilty of, when 
 he undertook to prove the Bible anonymous? *' This is with- 
 out date! that has no author for it!" was he not a fool? what 
 history, whatever, has the real author to it? is not every au- 
 thor more or less a compiler from documents, and ancient 
 records, and a vast deal, even from tradition? But, the Jews 
 are a living" witness to their own historians. Are they not 
 every where the keepers thereof? and are not these records, 
 to their own " shame, and everlasting contempt?" 
 
 What kind of argument is that which he has used in his 
 " Age of Reason," to wit, that the name of a place (he says,) 
 in the days of Abraham, (Gen. xiv. 14.) proves the history 
 could not have been Written until at least the days of the 
 Judges, because the tribe of Dan " called the city Laish, 
 Dan, after the name of their father Dan?" Judges xviii. 29. 
 The word Dan, signifieth "judgment, or, he that judges." 
 Would it not be as rational to say, that Dan did not exist 
 until the time of the history of the Judges? — that he was not 
 born, when " Rachael said, God hath judged me,* and hath 
 also heard my voice, and hath given me a son. Therefore, 
 she called his name DanP'* '* that is, judging." They judged 
 the city Laish; i. e. *' a Lion;" the root of which name, had 
 
 ♦ Gen. XXX. 1. chap. xxxv. 16—19. 
 
76 
 
 its rise from some bloody warrior; therefore, it was " blood 
 for blood;" (the whole earth, at that time, was soaked with 
 it;) and they called it judgment, after the name of their father 
 Dan. You will say, " they were no better." True; and by the 
 same rule, the sheriff is the same as the hanged murderer; 
 how much then is he beneath the poor hanged sheep-stealer? 
 for from what law did they take hanging their fellow-men 
 for sheep-stealing? surely, not from the law of God, by 
 Moses, Exo. xxii. 1 — 4. Gen. xiv. 14, Does the word Dan, 
 mean some place, that was then called Dan, unto which 
 Abraham had then come? No; but that Abraham had pur- 
 sued his enemies xxxMojudgmt^nt; having judged them righte- 
 ously, previous to his taking up arms; he then ** pursued 
 them to judgment;" for Abraham, was never a warrior by 
 profession; he was a man of peace; he did not go to war for 
 Sodom, or to obtain territory, aggrandizement, conquest, 
 kingly domination, nor wantonly to take the life of his 
 fellow-men. But justly " he pursued them to judgment," to 
 recover, and save the life of his innocent brother, who had 
 in no way offended them, and who, they had found, was a 
 man of peace, abiding in the city; that he had not gone out 
 to war with their enemies against them; that he was a helpless 
 stranger y and had given them no offence whatever. Gen. 
 xiv. 10 — 16. Abraham, was no warrior; and to the shame 
 of Josephus, he has traduced the character of the just Abra- 
 ham, in those pompous lies that he has written of him, with- 
 out th« least shadow of authority. 
 
 Of what consequence is it, whether Moses did, or did not 
 write the account of the creation, and the history of man to 
 his own time? I, for my part, do not pin my faith upon 
 Moses, for I do not believe that he did do it. Admit the 
 subject, the consequence is not belief but doubt. What! could 
 none write until the man Mose-s? Is it impossible that Noah 
 took the records with him into the ark? that Shem^ the grand 
 sire and cotemporary of Abraham, delivered them to his 
 safe keeping? that he did the sam^ to Isaac? Isaac, to Jacob? 
 he took them and the postdiluvian history to his own 
 time, down with them to Egypt; and take notice, here his- 
 tory — authentic \{\%\.Qxy ceased, except in the one family of 
 
77 
 
 Abraham, who, having added to the recorded history, 
 until they ware brought out, it then again commenced of 
 other nations, by Moses, who added them to the former; 
 neither is it necessary to even suppose that Moses of him- 
 self wrote, but writers, scribes with him in the camp; se- 
 cretaries, who were his vvitnesses,/ro;72 ocular demonstration^ 
 and also, brief minutes, delivered to them b\' Moses, who 
 had too much to do to be his own scribe. Evidently^ there 
 must have been a record, before the days of Moses. 
 
 Why was Joseph so cautious of his bones, if he had not 
 a revelation of the resurrection? Gen. 1. 24 — 26. (j3* Heb. 
 xi. 22. Immortal soulers, Swedenborgers, yea, allot you, take 
 notice of M/s, against the iniquities of your vile fables. Why, 
 T say, did Jiseph give this commandment concerning his 
 bones? He did it, "by faith'* in the revelation of the resur- 
 rection, long before the days of Moses. From whence did he 
 get it? from the revelation before the flood. '* The faith that 
 was delivered to Adam." Gen. iii. 15. What then are the 
 doctrines contained in your " Homer, your Aristotle, your 
 Plato, your Demosthenes, your Cicero, your Seneca, your 
 Calvin, the blasphemous Calvin^ your Popes of all ages; in 
 the Cabal of the Jews, who got it from the corrupt abomina- 
 ble heathen?" They are " doctrines of devils." 1 Tim. iv. 
 1, 2. Has not the state of man, where even they came in 
 any shape, been most horribly convulsed for some thousand 
 years? yes; and to the shame of Paine's ignorance be it 
 spoken, that it was not the Bible, but their cursed nonentity 
 doctrines that has made; and kept up hell; and, " to the 
 lowest hell," have the Jews been plunged, under the hea- 
 then; for to them were committed the oracles of God, as 
 a light to the heathen, they were appointed the messengers, 
 in these oracles; but they kept not their own habitation, and 
 their iniquities, sold them into the hands of the heathen. 
 Isa. 1. 1. Acts vii. 53. 
 
 It is no less astonishing than true, that two nonentities^ 
 viz. demons and trinity, have filled the earth with murder 
 and obscenity, called rites, ceremonies, and worships; and 
 that ignorant, arrogant priests, on these nonentities, their 
 thrones^ have reigned over kings and subjects, even to the 
 
78 
 
 ^ery summit of pride, to the total overthrow of reasok.-^ 
 Priests say, "carnal reason"— '' carnal minded" priests! 
 what does God say to reason, which he has planted in us, 
 and which you, in your pride abuse? Isa. i. 18. Priests j 
 hoisted up above the people \u your exalted tubs; did our 
 apostle hoist himself up into a tub? or, did he reason (as an 
 honest man,) in the synagogue every Sabbath,=^ knowing, 
 that he had "sound speech, that cannot be condemned" to 
 defend him? Did he take texts, break the scriptures, and 
 have all the say to himself? You know in your hearts^ that 
 you dare not face even " a little one," before your ignorant, 
 deceived follow trs^ lest that which t/ou know^ that little one 
 can say, would chase a thousand of you, and two, put ten 
 thousand to flight. 
 
 Paine has observed, that " the word prophety was the 
 Bible word for poet; and the word prophesying^ meant the 
 art of making poetry." — " But Abraham, Isaac, and Jacob, 
 are not called prophets. It does not appear from any account 
 we have, that they could either sing, play music, or make 
 poetry," Thou 'champion of Gath," the very first place 
 that the word prophet occurs in the Bible, it is applied to 
 Abraham. And Abimelech, who, by both Jews and Gen- 
 tiles, has beenstigtnatized, " Idolater," well knew the mean- 
 ing of aprnphet; therefore, he did not understand that " the 
 word prophet, meant a poet." Gen. xx. 7.^-Abraham was, 
 is, and will be " a prophet," " until the heavens are no more." 
 *' In the 36th chapter of Genesis," saith Paine, **• there is 
 given a genealogy of the sons and descendants of Esau, who 
 are called Edomites, and also a list by name of the kings of 
 Edom;" in enumerating of which, it is said, verse 31, " and 
 these are the kings that reigned in Edom before there 
 reigned any kings over the children of Israel?"* And he has, 
 from his very great knowledge of the meaning of the word 
 prophet, and prophesying, undertaken to prove that the 
 Book of Genesis was written, at the time kings reigned over 
 the children of Israel. But is ^his a proof that the Book of 
 Genesis, either in whole, or in any part of it, was written, 
 
 * Acts xvii. 2. xviii. 4. 19. 
 
79 
 
 after there were kings actually reigning over Israel? Yes, if 
 "a prophet meaneth a poet," and, '"'' prophesijing^ singing," 
 it is a proof, Remt- mber, 1 am not speaking of poets, singers, 
 &c.; but of *^ Bible prophets," and their prophecies. /<?, there- 
 fore, is a prophetic memento^ that Esau, had a dominion of 
 his own, before he reigned over his mother's sons, the chil- 
 dren of Israel. 7'hai they had not even the shadow of a king, 
 when he reigned over his father's sons, viz. his own chil- 
 dren. That to conquer Esau, who, also, reigned over his 
 own people, when Israel, actually did reign, had no allusion 
 to the prophecy of their joint father, viz. Isaac. Therefore, 
 that dominion of Esau^ was not the dominion that he spoke 
 of; for in that case, Esau, must have obtained his dominion 
 Jro?n Jacob, by conquest, and reigned over him. But, re- 
 member, there were no kings (yet) reigning over Israel, 
 when a succession of kings had issued from the loins of 
 Esau. We will now go to the house, for in this " house^ 
 there are many mansions." Gen. xxvii. " By thy sword, 
 thou shah live, and shall serve thy brother.* And it shall 
 come to pass, when thou shalt have the dominion;" what 
 dominion? a dominion, previous to that of David? he had 
 that before; that, therefore, was not the dominion, but the 
 one that had been transferred from him, the first born, to 
 Jacob, the youngest son.f But, to suppose that he still re- 
 
 * The Edomites, or Idumeans, were actually a living people, distinctly 
 SO; for, through all the wars, they, as well as the Jews, retained a distinct 
 name. — Herod the Great, an Idujnean, was made the instrument of serving 
 his brother; and did, actually obtain, and hold dominion over him, and had 
 a distinct kingdom, when the other nations were dashed to pieces by 
 the Romans; but, as king of the Jews, his kingdom was more compact, 
 and more powerful than it had been, long before the captivity. He had 
 more power over the lives of his subjects than Solomon couUL possibly 
 have had in his day; and he was, without exception, as great a despot, as 
 ever existed Herod, obtained the kingdom, not by any power of his 
 own, but by flattery; he flattered Anthony and Caesar; and he compacted 
 his subjects, and made them also submit, by the same art, viz flattery, &c. 
 
 t To this dominion, a law, was to be, was, and is attached; Ps Ixxviii. 5.. 
 which was, and ever will be, its strength. Luke xvi. 17. Isa. xl 8. &c. 
 Hence tlie term, " the lion of the tribe of Jitdah." For in it, Messi;di, 
 conquered pride, and will yet conquer. Ps i. 2. xxiv. 3 — 5. cxix. 72. Mat. 
 iv. 4. And Herod the Edomite, could noi avoid seeing, that a hypocritical 
 profession of the law of Israel, was the great power by which he could 
 
80 
 
 tained dominion, that was given from him, hij Isaac to Ja- 
 cob, is truly foreign from the sense of the prophecy, and a 
 contradiction in terms. Is a revolt from a confederacy,* 
 getting a dominion, that had been transferred from the first 
 born of a family, long before, viz. by Isvi^ic^ from the eldest, 
 to the youngest son? " By thy sword thou shalt live, and [in 
 process of time therewith,] shall serve thy brother. And it 
 shall come to pass, when thou s\\A\i have the dominion^'' what 
 dominion? the dominion which he had just unwittingly given 
 to the youngest son; viz.; *^ be lord over thy brethren, and 
 let thy mother's sons bow down to thee.f And it shall come 
 to pass [when thou, my son, my first born, Esau^ shalt have 
 the dominion, that thou shalt break his (viz. the supplanter's) 
 yoke [that I have yoked thee with] from off thy neck." ^' And 
 Esau hated Jacob, because of the blefismg^ wherewith his fa- 
 ther had blessed him; and Esau said in his heart, the days 
 of mourning for my father are at hand, then will I slay my 
 brother Jacob." This was the way that he intended to break 
 the yoke. And it is evident, that he understood his father, 
 in the hereditary right of the first born son. And that which 
 is very remarkable is, '' Herod the Great," who was an 
 Idumean, came in very craftily; he murdered all in his way, 
 and sought the young child's life, whom he afterwards heard 
 of. He was also alone; only one person of all his nation. The 
 Jews, submitted to him, as their lawful king. They never, 
 as yet, have denied it; but to this day, their Rabbies acknow- 
 ledge that he was their anointed king! But surely, the scep- 
 tre had departed from Judah, when it had, with their consent^ 
 passed into the hand of Esau! Gtn. xlix. 10. 
 
 alone reig-n over them. The Rabbies have spoken well of that monster of 
 pride. Wh^-? "Because he was attached to our law."*Prov. xxviii. 4. Ask 
 them, what is the law? the answer is, ** It is the law of Israel." It is a 
 mystery. See Josephus, Ant. Book iil. chap. v. 
 
 * 2 Kings iii. 9, 10, 13. and according to verse 24 — 27. they were surely 
 disgusted at Israel; and having lost also their king, though the historian, 
 does not say how; they ultimately revolted, and made theirselves a king, 
 returned to their own country. 2 Kin^s viii. 20 — 22. 2 Chron. xxi. 8 — 10. 
 
 f The whole on the side of Jacob, is strictly a prophecy of Messiah, in 
 in his loins. The side of E.sau, is designated, a man of blo<>d; "by thy 
 sword;" and a man of blood he was when he had. the dominion. This could 
 not come to pass, until Shiloh came. 
 
81 
 
 The following may show the extreme puerility of Paine's 
 " coxcomb" face; and, at the same time, bhow the faces of 
 the priests, who, though they deliver it more sanctimonious- 
 ly, yet it is one and the same thing — to wit, '* the most extra- 
 ordinary of all the things called miracles, related in the New 
 Testament, is that of the devil" (by the by, this word is not 
 demon in the original, but a word, bearing a very different 
 sense) " flying away with Jesus Christ, and carrying him up 
 to the top of a high mountain, and to the top of the highest 
 pinnacle of the temple, and showing him, and promising to 
 him all the kingdoms of the world. How happened it that he 
 did not discover America? or is it only with kingdoms that 
 his sooty highness has any interest?" 
 
 Leaving the fly away story to the trinity and its priests; 
 I have to observe, that at that time, America, so called now, 
 was then not known; and that Paine, who advised to look to 
 the North Pole, and seek out wisdom,* should, before asking 
 his wonderful question, have had sense enough to have 
 stretched his potent memory over the past time of some 
 hundred years; and not have set the ignorant upon a broad 
 grin, by conveying the idea to their ignorant minds, that at 
 that time, America, so called, was, as it is now, under its 
 present form of government. Also, that " his sooty high- 
 ness," may yet present America to some willvig gentleman, 
 who will have no objection to the gift, except the republicans 
 keep a sharp look out; and I know no better way to lay the 
 foundation for so doing, than to take away the hire of the 
 fly away story priests, 'and convert the temples which have 
 been built for their high mightinesses, into school houses, 
 &c. so that the minds of the ignorant, may be taught to 
 stretch the wings of thought, over the history of some thou- 
 sand years past. — " I have too much respect for the moral 
 character of Christ," saith Paine, "to believe that he told 
 this whale of a miracle himself." And if he had understood 
 this miracle, perhaps he might have said, a miracle, indeed! 
 " He did not write himself." True; but the man who wrote 
 it, well understood his anticipated history; every sentence of 
 
 * Job xxviii. 12—28, 
 
 L 
 
82 
 
 him, " written in the volume of the Book;" knew him, per- 
 sonally knew him^ and was well acquainted with the inmost 
 recesses of his innocent heart. The following, Paine has 
 thrown into his margin — " I observed, as I passed along, 
 several broken and senseless passages in the Bible, without 
 thinking them of consequence enough to be introduced in 
 the body of the work; such as that, 1 Sam. chap xiii. verse 1, 
 where it is said, " Saul reigned one year; and when he had 
 reigned two years over Israel, Saul chose him three thou- 
 sand men," &c. The first part of the verse, that Saul reigned 
 one year, has no sense, since it dont tell us what Saul did, 
 nor say any thing of what happened, at the end of that 
 one year; and it is, besides, mere absurdity to say he reigned 
 one year, when the very next phrase says he had reigned 
 two, for if he had reigned two it was impossible not to have 
 reigned one." If he had looked at a quarto Bible, as he could 
 not read Hebrew, he would have found it thus written in 
 the margin: Saul, " Heb. the son of one year in his reign." 
 This opens a wide field to understand that which is meant 
 by " the word of God." Jesus, the Christ, is emphatically 
 named, " The word of God."* Why? " The law of his God 
 was in his heart, and none of his steps did slide."f It is a 
 name, which no man knew but himself. What was the rea- 
 son that Paine could find no fiaw in him? he would have soon 
 done it if he could. Therefore, by his doctrine — ^by his cha- 
 racter— -by his refusing to be made a king by man, under- 
 stand that which is meant by *' the word of God." Ps. ii. 6. 
 Ps. 1. 1-— 6. Rev. xiv. 1—5. 
 
 Samuel the prophet, told them all that their king, when he 
 did begin the kingly work, would do; and he lived to see it 
 done; though Saul, restrained himself, for one year. In that 
 one year of his reign, he followed the foot-steps of Moses. 
 Num. xvi. 15. Hence, the "broken, senseless passage," 
 could not afford ink to wet Paine's pen. Why? because the 
 king-craft, which he, and his office hunters, had conceived, 
 in the womb, pride, during the second year of his then ma- 
 
 * Rev. xix. 13. 
 
 t Ps, xxvi. is this David, the adulterer and murderer? No! Ps. xxxvii. 
 31— 36. 03" Ps. xl. 
 
83 
 
 jesty's reign, they were delivered of in the third year. 
 Hence the king and his parasites progressed; and in process 
 of old time, his son, was too noble a man, to carry his own 
 arms, but was magnificently attended by "his armour 
 bearer." 1 Sam. xiv. 6 — 13. They need not have " hid in the 
 holes," if they had not let the priests do as they did, and 
 continued to carry their own arms. During the first year, 
 Saul had been studying the law, and still kept upon his own 
 ass. But, in the course of the operations of his meditations, 
 he forgot the law of the righteous ruler, viz. Moses ^ who, 
 " was king in Jeshurunj" and he found, that he had also 
 written for his instruction, a law, for another kind of king; 
 this gave zest to the workings within: pride, was delivered 
 from the womb of feigned humility, and Saul, then a king 
 indeed^ leaped from the back of his own beast, and his sub- 
 jects became his beasts of burden, according to the voice of 
 Samuel. Moses, their law-giver, and prophet, knew, that his 
 example, would be, but " a king of shreds and patches," a 
 mere log for the frogs; and, being a discerner of spirits, he 
 wrote a law also, to restrain the king of those frogs, and 
 likewise, after they had gotten him, by free will, that they 
 might watch him, and not let him get too far above them, 
 (Deut. xvii. 14 — 20.)* and at last, devoured by him,t after 
 they had croaked aloud for " his majesty." 
 
 This law, after the joint voice of the croaking frogs, king 
 Saul, being anointed to do his duty, his free will, assisted 
 by men of the same mind, soon found out, and introduced 
 by degrees; and, at the' same time, felt the pulse of the 
 frogs, cautiously ascertaining how much they could bear at 
 
 • 1 Kings X. 26—29. 
 
 ■j- 1 Kings xii. What think ye of the wisdom of a late writer, who, as 
 one of his " hundred and forty -four passages," took to prove, that the 
 **meek and lowly in heart,' Jesus, the Christ, proved, that "he is the only 
 Lord God of heaven and earth," by saying, " a greater than Solomon is 
 here?" See a book, written by a Swedenborgite, entitled, "a Seal upon 
 the Lips," &c. Was that writer's heart instructed by wisdoai? was his 
 pen guided by understanding? *' Seal upon the Lips," of whom? of a fool: 
 and "the lips of the fool," who wrote it, "doth swallow up himself" 
 
 These " sons of fie/ie/," are so given to the guide of " a lying spirit," 
 that "the man who toucheth them, must be fenced with iron." 
 
84 
 
 a time, after their loud, and clamorous croaking for a king, 
 to protect them from their first oppressors, the priests. 1 
 Sara. ii. 12 — 17. chap, viii. King Saul, one year of his reign, 
 was a son of equality. He then revolted, hoisted himself 
 above them, and soon became as the other tyrants of the 
 earth. " The children of Beliel," who, no doubt, were the 
 loudest in croaking, " despised him, and brought him no 
 presents; but he held his peace," and took a proper oppor- 
 tunity to chastise their insolence. — Why did they despise 
 himf Because, the loudest croakers, could not tell upon 
 which the lot would fall; and when it fell upon Saul, each 
 one was disappointed of that darling of the haughty heart, 
 exaltation. — Examine the character of Samuel. Qj° 1 Sam. 
 xii. Did he set up one of his own sons? Is it not the man- 
 ner of man, to exalt his own? Why then did Paine, 
 abuse Samuel the prophet, from whose warning words he 
 borrowed, the only correct part of his politicks? " Moses, 
 was king in Jeshurun," by the distribution of a righteous 
 law: Num. xvi. 15. and not by the law of plundering and 
 robbing his people, after the manner of the tyrants of the 
 earth. He was sent to destroy the wicked of the earth — God 
 sent him to destroy them, at the very time, that their ini- 
 quity was full. Gen. xv. 16. Both filthy people, — filthy kings 
 —abominable, filthy priests. For, '-^ like peopky like priest." 
 Paine, has charged Moses, with being the first who set an 
 example of persecution for religion. What religion? did he 
 stop to examine? or answer before he had heard?* Is there 
 any thing said, previous to their departure, about religion? 
 they did not even then known, any thing about the religion 
 of the land, until after they had pasised between the waters^ 
 called the Red Sea. Were they not the most afflicted nation, 
 on the face of the earth? yea, a long time, by ai cruel nation, 
 which had forgotten, the benefits of Joseph. O man, what art 
 thou? Look at the words of his law, respecting any of the 
 people, of that very cruel nation, from whose cruelty, he 
 had the appellative " foundling," Ipy the supposed republican, 
 according to his puffing writings, viz. the late Thomas 
 
 * Prov. xviii. 13. 
 
B5 
 
 Paine. — Deut. xxlii. 7. 8. — Paine, has charged Moses, with 
 murdering innocent mothers — and reserving iheir daughters 
 for debauchery. Innocent mothers! virtu( us daughters! Look 
 at the filthy! whoredom, in their religious rites, was one of 
 their abominations, after eating the sacrifices of the dead. 
 Num. xxv. Josh. xxii. 17. Ps. cvi. 28. By the very nature 
 of the law of Moses, he is justified from the charge of Paine, 
 respecting the female children; Lev. xix. 20. and he gave 
 an equal law to ihem, respecting the stranger^ — chap. xxv. 
 59 — 55, But, those male captives, were not to be trusted^ 
 lest, in process of time, they should lay wait, and destroy 
 them; who, had destroyed the gods of the country, and their 
 abominable worshippers. Why not also chargt? Moses, and 
 the disgusted, righteous Phinehas,* who executed judgment 
 071 their own crimi?ials^ both princes and peopled What would 
 man, now^ be doing, had there been no Moses — no Jesus 
 Christ? Will the disciples of Paine, say, that this was not 
 just, (Q^ Judges i. 6.? The man, upon whom it was exe- 
 cuted, (m the same sense as when the sheriff executeth a 
 murderer,) tells them, they are liars — verse 7. Was not Mw, 
 also just? 1 Sam. xv. 33. 
 
 Paine, in his great "wrath" to the Bible (after he 
 could cull and steal no more politicks from it,) whieh has so 
 faithfully kept back nothing of the filthy history of vile man, 
 and by which, it can only be seen^ by contrasting it with the 
 righteous law of God, emphatically contained therein, has 
 ignorantly called all written therein, " the word of God!" 
 
 Was it the word of God, " up, make us gods which shall 
 go before us?" Was it the word of God, " O Baal, hear us?" 
 Or, was this the word of God, " Nay, but a king shall reign 
 over us?" 1 Sam. xii. And if Paine, who appears to have 
 been very stupid in collating from the Bible, had only turned 
 to chapter xi. he would there have found the historical work 
 of that one year of equality in his reign. It is the people that 
 make their governors insolent. See verse 12. The people are 
 always upon extremes — and Paine, by exonerating the peo- 
 ple, and charging all upon the kings, proves, that he wanted 
 
 * Ps. cvi. 20, 31. 
 
86 
 
 to gain the applause of the former, that by them, he might 
 overthrow the Bible, and raise his own immortal fame upon 
 its destruction. This he has confessed in the following puff, 
 for he was a mere fool, in the thickets of low cunning. To 
 wit, " it has been my intention, for several years past, to 
 publish my thoughts upon religion." Again, and the seal to 
 the puff; to wit, soon after I had published the pamphlet 
 " Common Sense^"* in America, " / saw (big I) the exceed- 
 ing probability that a revolution in the system of govern- 
 ment would be followed by a revolution in the system of 
 religion." And that very revolution in government, has 
 been made the great instrument of sending the Bible to " the 
 uttermost ends of the earth." There is much on the side of 
 Paine; he was as ignorant of the sense of the Bible, as the 
 priests are; he judged it through a long succession of their 
 iniquity; having seen, from age to age, it was their hobby-* 
 horse^ and by their continually calling the whole contents, 
 " inspiration, and the word of God," they taught him to say, 
 " it should be called the word of a demon." 
 
 The headings of the chapters, that ignorant man sup- 
 posed, was the work of " the Bible writers;" and the con- 
 tradictions in the chronological table, written in the margiUy 
 all — all was the Bible! I have proved, clearly proved, that 
 " make us a king to reign over us," was not the word of God. 
 1 Sam. viii. 18, 19. The demand, proceeded from the free 
 will of man; it was his own choice — the properties of the 
 creature, never happy, but when working mischief for him- 
 self; and you may always find kings, as long as kings can 
 jind people, — " The word of God!" is this the word of God? 
 " All these things will I give thee, if thou will fall down and 
 worship me." And the only man that resisted the leviathan, 
 from first, to last, was " Jesus Christ, the righteous,^'* 
 
 Paine, who ignorantly supposed, that the word Ajalon, 
 was the name of a valley in that country, has piade many of 
 his ignorant disciples laugh. And the ignorant priests, in 
 their several ways, have attempted to prove, that it was not 
 as it is written; (Josh. x. 12, 13,) but, that it was some kind 
 of an appearance, which might have happened after this 
 manner, and that manner, and tWe other manner; here^ the 
 
87 
 
 trigonal^ at each corner, has equal ignorance written — and 
 his opponents, as much believed it as Paine did. 
 
 Ajalon, is mentioned, in this fornix in no other part of the 
 Bible. And here^ its sense is, swiftness; by the figure of the 
 most swift animal, called a deer. The meaning also of valley, 
 in the philosophical figure is, vault, or concave; and Joshua, 
 was full as well acquainted with the course of the earth, 
 moon, &c. as any fool of this day, who insolently denies that 
 the God, who made the moon, could not stay it, in the re- 
 gular motion, in the vaulted jirmament. And had the earth 
 stopped, and the moon not have been at the same moment 
 after^ also stayed in its regular course, what then must have 
 happened? Whereas, the others which revolve in the same 
 system, went their course, and arrived at their place in the 
 system, when the other began to move, leaving no confusion. 
 Therefore, Joshua did not surely suppose, according to 
 Paine's pun, that the light of the moon was wanted, when 
 " the greater light," from which it receives its reflecting light, 
 was shining. And had he said, earth, stand thou still, upon 
 Gibeon,he would have been a greater fool than Paine, to wit; 
 " he should have commanded the earth to stand still;" but 
 Paine did not see the propriety of the language in its connec- 
 tion; viz. upon Gibeon. Joshua knew, as well as any who are 
 acquainted with the certainty thereof, that it is not the sun that 
 moveth round the earth, as to the body thereof, though the 
 light certainly does; yea, even at midnight; for if there were 
 no sun^ there would be darkness indescribable. Also, do not 
 the most scientifical of the philosophical tribe say, the sun 
 rises, the sun is setting- the sun has set; and at the same 
 time, not mean that the' sun moves, according to the wit of 
 Paine's figure, viz. " the fire goeth round the meat, instead 
 of the meat going round the fire?" And, to use his figure 
 from the cook and her spitted meat; to wit, if she stops it, 
 will not the fixed fire shine on the part opposite to it, after 
 the revolving motion is stopped? Therefore, fire, stand thou 
 still upon the kidney, until it is roasted. 
 
 Leaving that Grub street philosopher, and his scientifick 
 figure; (who professed to believe there is but one God, by 
 the revelation in our Bible, and denied his power to do ac- 
 
88 
 
 cording as it is " written in the book of Jasher," the only 
 book of truth; after observing, that "the fool,"* when pun- 
 ning upon Jonah and the whale, denied the power of the 
 " Most High God," to punish in that manner, that proud^ 
 disobedient messenger; (he who causeth the bones of a child 
 to grow in the womb, animating it, so that the living lungs 
 expand and receive breath, when brought forth ;)f we will 
 now pass on to another branch; viz. " the learned" priests, 
 and the little lordlings, the latter of which, out of envy and 
 spite to their fellows, for branding them with the term, 
 *' the ignorant," take up their abuse against the apostles, 
 saying, " they were ignorant men." Ignorant, arrogant learn- 
 ed priests, and unlearned priests; is it because the high 
 priest and his party perceived that they had not the badge 
 of the doctors of the law, long robes, &c. on, that they were 
 ignorant men? (J^^ Acts iv. 13. Those, were they, whom 
 Peter called the unlearned, and unstable; who did wrest 
 the scriptures, to their own destruction. :j: And the ignorant 
 people, who supposed, those doctors were learned, by reason 
 of flourishing, and puffing, had been in the long habit of 
 thinking them very wise in Moses and the prophets; hence 
 the question, "how knoweth this man letters, having never 
 learned?" He did not answer them, I have sat at the feet 
 of Gamaliel, or, I am God Almighty; but this was the 
 answer to them, " my doctrine is not mine, but his that sent 
 me." (j3^ John vii. 14—31. And you certainly are gross 
 deceivers, for the Jews, never expected their Messiah was 
 to be God himself. Now gentlemen, as you have called the 
 apostles " ignorant men," how is it that, from the very 
 same cause^ you do not also call Jesus Christ an unlearned, 
 and ignorant man? Arid who are we to take^for the unlearn- 
 ed and ignorant men: Jesus Christ, who gave them the 
 same word, (or doctrine) or you^ gentlemen? John xvii. 
 Pray gentlemen, each party of you, at the head of your 
 squadrons, and, speaking of yourselves, say, " us able mi- 
 nisters of the New Testament,"" can you tell what the New 
 Testament is? Is not the New Testament, the second wit- 
 
 * Ps. xiv. 1. t Eccl. xi. 5. 4 2 Pet. Hi. 16, \7. 
 
89 
 
 ness? Are not the apostles the " able ministers" of this wit- 
 ness? To hear those men exclaim, "w.s able miriisters of the 
 New Testament," and then^ call the ministers of the New 
 Testament, " ignorant, unlearned men," is truly a la mode 
 de Paine, a la mode de Swedenborg. Pray gentlemen, what 
 New Testament is it, that you are the able ministers of? 
 The " able ministers of the New Testament," established 
 the witness, before any of yoiir gang rose; they were men 
 of wisdom, and not liars, as you are; you open the witness, 
 read a few words therefrom, (except the ministers of one 
 squad, who, by reading it, commit it to memory, and pre- 
 tend to be the most able ministers of the whole bunch) and 
 then comment. Is a commentary^ what you call, the New 
 Testament? Are you not continually shifting the sense, even 
 of your own commentary? Are you not continually contra- 
 dicting the doctrine of Jesus Christ and the apostles? How 
 then are you the " able ministers of the New Testament?" 
 You fools, who have, and yet do call the ministers of the 
 New Testament, " ignorant, unlearned men," and your- 
 selves the ministers of the New Testament; your ignorant 
 appropriation, is tantamount to the same thing, as if the Rab- 
 bles of the Je'ws were also to call iheirselves the ministers 
 of the Old Testament, — viz. Moses and the prophets. 
 
 Before I close, it is necessary to observe, that Paine, 
 having also ridiculed the account of Balaam's ass speaking; 
 the reader, by turning to Numbers, 22d chapter, from verse 
 21 to 34, may perceive that it was a vision, or dream in the 
 night;=* and that, when he actually did go in the morning, 
 the princes of Moab were with him; verse Z5. The reproof 
 of the ass, for his madness against her, was, I have used 
 thee well, as a faithful old friend; then, why dost thy wrath 
 kindle against me, even to madness? I do not smite thee for 
 thy ancient friendship; but, forgetting it, because thou hast 
 insulted me, and crushed my foot of power, and if I had 
 a sword in my hand, I would kill thee. At that moment his 
 eyes were opened, and he saw, that his old friend, did not 
 do it to injure him, but to preserve, both him and herself. 
 
 • See Gen. xxxi. 10—12. 
 
 ¥ 
 
90 
 
 It was a lesson to him, to beware of doing that which he 
 had in view; to go with the men, when they called him in 
 the raorning,=* but to be careful, and wait for instruction to 
 speak. And his prophecy is great! — I do not believe, that 
 literally, a discourse took place between the prophet of 
 Moab, and his ass. Let us then pursue the sense of the 
 figure, aa Peter did. 2 Pet. ii. 15, 16. — Remember Balaam, 
 was a man in high honour, in his own country; and he 
 was covetous to excess of that honour, which cometh of 
 men, and greedy after gain to support it; and nothing but 
 the terrors of immediate death, intimated by the drawn 
 sword in the messenger's hand, kept him back from doing 
 that, which the king of Moab stnt for him to do, and forced 
 him to utter as he did. He was about to injure the children 
 of Abraham, the brother of Lot's father, who was the father 
 of Moab. And there is tvery appearance, that a friendly, 
 family intercourse, subsisted between Israel and Moab, for * 
 some time in the wilderncbs, until they were drawn in by 
 the filthy nation, or tribe, the Midianites, through the wiles 
 of Balaam; who, yet looking for the wages of unrighteous- 
 ness, suppost d, that the bitterness of death was passed, 
 after he had delivered the prophecy as he was commanded. 
 And as too much familiarity breeds contempt, in a haughty 
 heart, he supposed, that it was no sign of their fulfilling the 
 prophecy, which he had delivered, viz. "the people shall 
 dwell alone;" therefore, he advised, to throw the stumbling- 
 block in their way, that they might, as one nation, by reli- 
 ligious observations, be incorporated. This, taking place, the 
 very reverse of that which he expected followed; for through 
 pride and covetousness, he had been watching over them 
 for evil, that he might be exalted, and he fell into his own 
 pit. The Midianites, were under the dominion of Moab, not 
 one of the devoted nations; yet, for their abominations, they 
 were also t'» be destroyed; and he laid the pit for it, by their 
 own iniquity. Cm it be suppc^sed, that he knew not the 
 history of the chiKlren of Abraham, and the history of his 
 own family, ia the fthort space of about four hundred and 
 fifty years? Bat the moderns never think of these things, 
 • Job iv. 7—17. xxxui. 14—18. 
 
91 
 
 and I have no doubt, that their filthy rites, had the root in 
 the origin of Moab and Ammon.* 
 
 But, the CanaaniteSy on the other side of the river Jor- 
 dan, appear to have been monsters of wickedness; and 
 human sacrifices were the offerings to their nasty idols; but 
 the Moabites, did not offer human sacrifices, but the same 
 as the Israelites did, who ate of them, after they had been 
 offered to the dead, 
 
 Swedenborg's sarcasms at " the man Christ Jesus," by his 
 hinging on John x. 30., is assisted by the ignorant Jews, at 
 that time, in not observing the whole scope of his words; 
 see from 24th to 30th verse, and at the same time, through 
 their great ignorance of the law, they took up stones to 
 stone him. To their ignorance, he opposed his knowledge 
 of the law, and to the shame of their " teachers of the law," 
 he rebuked them, by " sound speech" — verse 34 to 38. 
 Here again, they attempted to take him; for their very 
 *' doctors of the law," were as ignorant of the law as the 
 people. {tj*» Exo. xxii. 28. Ps. Ixxxii. " I have said, &c." 
 Where? In my law, that is the word which came unto them. 
 They were appointed the messengers of that law: " the ora- 
 cles of God were committed to them;" and their teachers, 
 they were the gods. Isa. ix. 8. To prove that which 1 have 
 said; viz. the ignorance of their doctors of the law; (Isa. ix. 
 verse 13 to 21.) we will bring the charge to an issue; first, 
 they "sat in Moses seat;" the law was in their hands, they 
 were " the gods — the mighty," the people were under their 
 charge; they looked to tfiem for instruction. 
 
 We will now substantiate the charge. Josephus, by the 
 Jews, is acknowledged one of their greatest doctors of the 
 law. Ps. Ixxxii. 6. " I have said, ye are gods." Would not a 
 man, understanding the law, turn to the law, and search out 
 the place where this was said? in which section of the law, 
 
 * Those nations, all knew their origin at that time; see Num. xx* 
 14 — 12; — and their language was the same, having the same root, though 
 perhaps a little different in dialects at that time. All languages are from 
 one root, but corrupted by degrees, for want of letters among the multi- 
 tude. Mothers, are very apt to use a niimick. language to young children, 
 this may have assisted to bring in gross gutturals, and continued, npt ha.v« 
 ing letters to correct them. 
 
92 
 
 he who gave it, had " called them gods?" (Q* Exo. xxii. 
 28. Bat what does Josephus say? Hear him! O Jews, and 
 acknowledge his ignorance; he has lyed "-against God, and 
 against Moses." Book iv. Chap. viii. on this part of the 
 law of the God of Israel, viz. Exo. xxii. 28. he has turned 
 his words into a commandment to protect^ and respect the 
 abominations of the heathen! (Q* Mai. ii; 11 — 13. Jer, viii. 
 8, 9. — Those doctors of the law, were the adversary, who, 
 pursued the apostle, in his holy ministry to the poor Gentile 
 multitude, who were worshipping in their obscene temples, 
 the idols thereof. Eph. v. 12. Another place that Sweden- 
 borg the philosopher, has adopted into his Koran of sarcasms, 
 is John xii. 45. " He that seeth me, seeth him that sent me." 
 Look at the foregoing verse; for the philosopher cautiously 
 took care not to adopt it also into his Koran. Had he done 
 thisy the words of Jesus would have proved, that his " God 
 the Lord" visitor at the inn in London, was a lie of his own< 
 invention. " He that seeth me, seeth him that sent me." 
 See also xiv. 9 — 11. This he has made his great hobby- 
 horse; but look at verse 12. And Swedenborg, instead of 
 writing Latin, should have done as they did, to prove their 
 Messiah. (tJ^ -^^ts iii. &c. &c. Sec. Thus Jesus, showed his 
 authority, by doctrine, speaking to the people, and by mira- 
 cles, (ff^ Acts ii. 22. And the messengers did more, for 
 thereby, they converted the heathen'. Chap. xiv. &c. And his 
 so often saying, "the Son," was in reference to the 2d 
 Psalm, verse 7. " Thou art my Son, this day have I begotten 
 thee." And this, the messenger Paul has expounded, to the 
 confusion of the invented lies of Swedenborg, the Latin 
 scholar. Acts xiii. 32 — 38. " And we declare unto you glad 
 tidings;" and not the " infernaV* lies of Swedenborg. " God 
 was in Christ," &c. said Paul, in his writing to the people 
 among whom he had been preaching; " now then, said he, 
 we are ambassadors for Christ, as though God did beseech 
 by us, we pray, in Christ's stead, be ye reconciled to God, 
 &c." " Ye glorified God in we^"said Paul, the messenger, 
 who was sent in Christ's stead, to reconcile the heathen unto 
 God, by the knowledge of the resurrection of Jesus Christ j 
 turning them away from the dumb idols, their filthy demon 
 
worship, and the obscene abominations of their vile temples, 
 to the worship of the " living God," who had made them.* 
 
 This made the ignorant, proud Jews mad^ and their/>nVe, 
 hastened their destruction. 1 Thes. i. see verse 15 to 18; they 
 were the " sa'tan^^^ that hindered — '-'- Pride went before de- 
 struction, and a haughty spirit before a fall." Prov. xvi. 18. 
 Also,^ Paul in his letter to the Galatians, observed, chap. iv. 
 14; ye received me as a messenger of God, as Christ Jesus.f 
 
 Priests, was the gospel committed to you? Ignorant 
 assumers, the gospel was first preached for a xvitness unto 
 all nations, before the destruction of Jerusalem, and end of 
 the temple came.:}: It is the second " witness" — the witness 
 of life and immortality; have you got a third committed to 
 you? what is? — *' Ye received me as a messenger of God, as 
 Christ Jesus." On these words of Paul, taking them for " a 
 text," you comment; is commenting on his word, the gospel? 
 But, as you call yourselves, the preachers of the gospel, you 
 should immediately assume these words; or, according to 
 your doctrines, " us, the ambassadors of the second person 
 of the trinity, ye received us as the angels of the three per- 
 son of the trinity, even as the second person of the trinity," 
 and if you dont believe us, you shall be damned; must not 
 this be the strain of the assumption, according to your dog- 
 mas? 
 
 * Mai ii. 10, 11. 1 Thes. ii. 16. 
 
 t Zech. xii. 8, Mat. x. 40. John xiii. 20. 1 Thes. ii, 
 
 ^ Mat. xxiv. 
 
94 
 
 APPENDIX. 
 
 That it was Jesus, the messenger, and seryant of God, 
 unto whom the revelation was given by his G'>d, John, the' 
 messenger thereof to the seven congregations, witnesseth. To 
 wit, " and when I saw him, I fell at his feet as dead*/' (not 
 to worship him, but through fear; an equal state that Daniel 
 was in, when prepared for the historical scenick vision show- 
 ed him by the messenger of that dispensation, viz. " the man 
 Gabriel.") And he said unto me, " fear not, I am thf first 
 and the last." The foundation of apostles and prophets, 
 which God himself, " who wuilceth all thingsafter the coun- 
 sel of his own will," laid in the beginning: CGen. iii. 15.) — 
 and the " chief corner stone" in his building. See Luke i. 
 70. Acts iii. 21. Those, " in a figure," are told to rejoice 
 over her, viz. Babylon, at her exposure and violent fall; 
 which signifieththe resurrection of the two witnesses, over- 
 coming the abominable inventions of man. Rev. xviii. 20, 
 21. " And in her was found the blood of prophets, and of 
 saints, and of all that were slain upon the earth." The gene- 
 ral plan of the opposers of the Roman Catholic Church, has 
 hitherto been, that the system called " popery," is this 
 " mystery— Babylon the Great!" Did Rome shed the blood 
 of Abel? Did Rome fill Jerusalem with the blood of the 
 prophets in the days of Manasse? 2 Kings xxi. chap. xvii. 
 6 — 23, &c. Have those historical facts any reference to the 
 angels of Swedenborgism? Where they not living men, who 
 did these things? Were the messengers of God not men who 
 were sent to them? and, did they not murder those righte- 
 ous messengers of God? See Jer. vii. 25 — 28. Does this 
 witness bear witness to Swedenborgism? Are men so sunk 
 in ignorance, and stub.jorn in pride^ as to say, yes? if so, 
 what is it proud man will not say, and flto, to establish their 
 say, if they had power on their side? Are those men worthy 
 to be trusted by their fellow-mtm? Trust them not, the 
 dark, haughty, abominable wicked ones. Isa. viii. 20. 
 
 To return. Rev. i. 17, 18. Fear not; I am the first and the 
 last; he that liveth and was dead, and behold, I am alive for 
 
95 
 
 evermore, amen; and have the keys of hell and of death* 
 Was ever the Almighty God dead? James u IT. Do Jesus, 
 the apostles, and prophets, bring a message to make known 
 any God than the Father? James i. 27. Do they bear wit-, 
 ness to Swedenborgism, called " divine human, and human 
 divine?" Is not '* the man Christ Jesus," " he that liveth and 
 was dead? Rom. x. 9. This I believe; and, in the faith of 
 not " divine hnman, and human divine," but Jesus, who be- 
 lieved in the promises of his God and Father, (who is also 
 my God and Father,) previous to his death and resurrection, 
 I have joy and peace. Rom. xv. 13. 
 
 It i«i plainly witnessed, that Jesus was the messenger unto 
 whom God had given this revelation. Chap. i. 1 It was 
 first given to him, and he, who had given it unto him, then 
 sent and signified by his messenger, " the faithful witness," 
 unto his servant John; "who bare record of the word of 
 God, and of the testimony of Jesus Christ, and of all thingt 
 that he saw" — to wit, ** John to the seven congregation! 
 which are in Asia," &c. Chap. xix. 10, he saith, I fell at his 
 feet to worship him, (viz. the messenger, "■ the faithful wit- 
 ness," who showed him these things,) and he said unto me, 
 see not {so; all power is of God, from whom I have received 
 this;] " worship God, for the testimony of Jesus, is the spi- 
 rit of prophecy" — as he had told them before. John xvii. 3, 
 " And this is life eternal," (viz. the power, or doctrine, 
 which God had given him; see chap. xv. 18.) "that they 
 might know thee — the only true God, and Jesus Christ, 
 whom thou has sent." *' But if Jesus was the person, then 
 speaking to John, Rev. xix. 10, would he have spoken in the 
 third person." Yes. It is emphatically the way that he had 
 spoken. See Mat. viii. 20. ix. 6. Luke xxiv. 15 — 27. &c. &c. 
 Also, to the Jews. John xii. 34. And they said unto him, 
 who is this Sr>n of man? Jesus, when bearing witness of 
 himself, always did so, in the third person, keeping close to 
 the prophecies, where his God had born witness of " the 
 Son of man," " by the mouth of all his holy proj'hets since the 
 world began." See Ps. viii. 4. Ijpxx. 17. Isa. Ivi. 2. Ps. i. 1,2. 
 Isa. Iviii. la, 14. Ps. xl. 1—10. John xiv. 24. xv. 3. See chap. 
 V, 37 — 44. Again. Rev. xvii. 6, 8. " And 1, John^ saw these 
 
96 
 
 things, (which he showed unto him,) and heard [the words] 
 and when I had heard and seen, I fell down to worship be- 
 fore the feet of the messenger which had showed me these 
 things. Then said he unto me, see not;^'* " for I am thy fel- 
 low servant,*^ and of thy brethren the prophets,f and of 
 them which keep the sayings of this book 4 worship God," of 
 whom, his creature, can see no similitude. Deut. iv. 12 — 19. 
 " And he said unto me," &c. *' And behold, I" (the same 
 person) come quickly, and my reward with me§ to give 
 every man according as his work shall be; &c. He, who 
 twice forbad John to worship him, and commanded him to 
 worship God, then spoke, identifying his own person; and 
 that he, " the faithful witness," had commanded the worship 
 of God only. I Jesus, have sent my messenger, John (see 
 chap. i. 4.) to testify unto you, viz. the seven messengers of 
 the congregations of Asia, these things in the congregations: 
 " I am," who? the Almighty God? no — thou innocent" lamb 
 of God!" this is not thy testimony; this is not the spirit of 
 prophecy, but " the spirit of antichrist;" and this is thy testi- 
 mony; " I am the root and the offspring of David, the bright 
 and morning star." 2 Sam. xxiii. 3 — 5. Ps. ex. (j^ Ps. xl. 
 5 — 10. See thh^ ye enemies of all righteousness; who have 
 laid to the charge of " Jesus Christ the righteous," your 
 blasphemous creeds, to maintain which, how much blood 
 has been shed? say, can you tell? 
 
 The ministers of darkness, have turned " the revelation 
 of Jesus Christ, which God gave unto him," into a scheme 
 of confusion. For it is evident, that much of it was fulfilled 
 before that generation passed away — see chap. vii. 4— 8. 
 xiv. 1 — 5. James i. 1. Rom. xi. 5. Mat. xxiv. 1 — 22. They 
 took Peter to Rome, to set up the Popedom; and John was 
 taken there to encourage the ignorant to martyrdom; and 
 they fabricated a lie, that he was banished to an Island called 
 Patmos, after he had been boiled in oil! this was years after 
 the destruction of Jerusalem, and they stretched the time of 
 . John's life, to make it answer the^ fable. Whereas, if John 
 
 ♦ Isa. xlii. 1—4. 19—21. (aj" John viii. 3—15.) Zee. ii. 8. 
 f Deut. xviii. 16—19. 
 
 \ Jer. 11. 48. Isa. xxiv. (C/" Rev. xviii. t ' 
 
 % Isa. xl. 10. Ixii. 11. Mat. xvi. 27, 28. 
 
97 
 
 had been boiled in oil, and escaped, the heathen emperor 
 Domiiian, seeing the miracle, would have returned the 
 compliment to his accusers, as Nebuchadnezzar did to 
 those of Shadrach, Meshach and Abednego. 
 
 What business had Peter or John at Rome? was Baby- 
 lon, Rome? 1 Pet. V. 13. Here he wrote, that the elected 
 Jews at Babylon, saluted their elected part in the land of 
 Judea, and Marcus his sonj for Peter had a wife, and this 
 Marcus, or Mark, I apprehend, wrote the part of the Book 
 of Life, called, " The Gospel according to St. Mark,'' getting 
 his account thereof from his father Peter, the apostle to the 
 circumcission, (Gal. ii. 7, 8.) who had no call to Rome. — 
 They likewise cut off Paul's head in the reign of Nero; but 
 Paul out lived Nero, and was an aged, or old man, when he 
 wrote to Philemon to prepare a lodging for him. They have 
 made Paul call the emperor of Rome a lion; but at Rome, 
 Alexander the copper-smith was an adder in the path, and 
 the persecuting Jews, over whom he had gotten the victory 
 at Rome, were " the adversary — the roaring lion." And so 
 far from Paul's conduct in his writing to Timothy, to wit, 
 therein calling him "/io/2," he taught, that the powers that 
 then were, were ordered of God, Rom. xiii. Eccl. x. 20. — 
 and he trusted to the equity of '* Csesar's judgment seat," in 
 preference to that of his debased country; and I have no 
 doubt, that he lived to see the destruction, pronouncing 
 therein, the justice of God. 1 Thes. ii. 10 — 16. It was the 
 Jews, who always stirred up the heathen, and, by the heathen, 
 God has justl)/ punished them. They strove against God, 
 maliciously, through pride, and they hated the heathen, 
 being taught by their vile priests, that God hated them, that 
 their idolatry should not be disturbed, that they were the 
 gods of their country, and as Josephus has asserted, Moses 
 had commanded them to respect their temples! And I have 
 no doubt, that Paul lived until he was an old man, and died, 
 as his father Abraham did, "/«//" of faith. Gen. xxv. T. 8. 
 It was the Jews, who murdered the prophets; as Jesus 
 said to his friends, who wanted him to escape from the 
 Idumean^ their king; Luke xiii. 33, 34. " It cannot be that 
 a prophet perish out of Jerusalem.'* 
 
 N 
 
98 
 
 The heathen rulers, always respected the prophets. Dan. 
 V. 29. And he said unto Nebuchadnezzar, chap. iv. 26. 
 "thy kingdom shall be sure unto thee, after that thou shalt 
 know, that the heavens do rule" over thee^ notwithstanding 
 thou hast been appointed to carry them into captivity. Isa. 
 xiv. 12—15. 
 
 But what is to become of Swedenborg's heavens, for his 
 angels, when the heavens are no more? Job xiv. 12. 
 
 " All was once 
 
 Perfect, and all nmust be again restored. 
 So God hath greatly purposed, who would else. 
 In his dishonoured works,* himself endure 
 Dishonoured, and be wrong'd without redress.'* 
 
 Co-wper. 
 
 Here^ J. N. one of the " Genii" of Calvin, had no power 
 over the spirit of Cowper. 
 
 To conclude; far be it, — far be it from the Gentiles, to 
 call their men and women of conceit, " ministers of the 
 gospel." It was preached, by faithful men, unto whom it 
 was delivered. I read it with delight; and therein find, that 
 the commentaries of those of the present day, is a ministra- 
 tion of pride. And, that the words of wise, heard in quiet, 
 more than the cry of him, that ruleth among fools. Eel. ix, 
 17. " Fools, make a mock at sin." Can there be a more 
 ignorant fool, than. the one who will contend, that God will 
 keep sin in existence, coeval with his own existence? See 
 1 John iii. 8 — 10. Is man, "the works of the devil?" did 
 the priests' devil, create man? " The children of the devil," 
 are " the works of the devil;" but man, the work of God- 
 yea, "the work of thine hands;" unto which, "thou wilt 
 have a desire." Job xiv. 
 
 Those conceited mortals, when they speak that which they 
 call the " gospel," it is similar to a bull-frog,f croaking on 
 the edge of a foul stinking pond of stagnant, corrupt water, 
 to his fellows in the nasty puddle, 
 
 O, Charity, wide stretch thy cheerful wings. 
 To utmost bound sound loud tht melting strings; 
 Stop the shed torrent of, the " one made bood," 
 Show blinded man, the earth was made by God.| 
 
 * Gen. ix. 5, 6. Eccl. vii. 29. \ Rev. xvi. 13. + Ps. xxiv. 1. 
 
99 
 
 Usurping" man, in Pride, took va.st domain, 
 His simple brother, yielded him the rein — 
 In cruelty, he rul'd the guilty fool, XIT 
 In Pride, he, took the power,* the " Babel" rule. 
 
 Dust, buys; dust, sells; dust, cheats; dust hates; dust, lies: 
 Dust — struts upon the dust — and then— dust dies!f 
 
 Gen. iv. 5, 6, 7. — verse 7. If thou dost well, shalt thou 
 not be accepted? and if thou doest not well — sin lieth at the 
 door, and [margin] subjected unto thee, and thou shalt rule 
 over him. 
 
 The general meaning given to this scripture by the com- 
 mentators is; that God, by those words, gave the man Cain 
 a promise, that the desire of his already accepted brother, 
 (through his living offering,) should be subject unto the 
 offerer of the. fruit of the ground. This was of his own cul- 
 tivation, that of Abel, entirely the workmanship of God. 
 Cain's pride, seeing the work of his hand rejected, filled him 
 with wrath; and, through the cruel spirit jealousy, the na- 
 tural attendant of wrath, and subservient to their king pride, 
 thereby, the first born in sin, produced a murderer, who had 
 sprung out of the loins of pride; and then, to cover murder, 
 the first liar. " He was of that wicked one," through the 
 workings of whom, malice and jealousy rose in his heart. 
 Gen. iv. 8, 9. John viii. 44. Here, pride was the father of 
 Cain, who abode not in the truth; but was first a murderer, 
 then a liar. Wisdom assureth me, that " only by pride^ 
 cometh contention." Prov. viii. chap. xi. 2. xiii. 10. Gen. 
 iv. 8. Pride, is the great adversary from the beginning. 
 No; he was not promisi^d the rule over him, viz. Abel; but 
 over sin, the door of death. If thou dost not well, sin lieth at 
 the door; and, subject unto thee, and thou shalt rule over 
 him. Sin, is the vast dominion of man. His desire was sub- 
 ject unto him; and, vth^n Jimshed^ brought forth death. Lust 
 of domination had conceived, and it brought forth sin: and 
 sin, when it was finished, brought forth death. James i. 13. 
 Here was no priests' " devil;" also, as Abel was the first 
 
 ^ Gen. X. 8, 9, 10. 1 Sam. viii. 20. * 1 Sam. viii. 22. ix. 2. 
 
 I Gen. ii. 7. chap. iii. 19. Ps. ciii. 14 cxlvi. 1—4. 
 
100 
 
 man that died, Swedenborg's fabled devils, viz. men and 
 women, whom he has metamorphosed in his " hells in the 
 other world," though cunningly devised by the slight of the 
 modern philosopher, is a most vile fable. 
 
 Was " hell in the other world," prior to the creation of 
 Adam? Was " hell in the other world," made after 
 Adam? ^rj° Gen. i. 23. And the evening and the " morning 
 were the fifth day;" then see verse 24 — 31. chap. ii. 1—4. 
 " God made the earth and the heavens;" and the last work 
 was, man* Who invented the fable, called " the other world," 
 and " hells in the other world?" Does Swedenborg repro- 
 bate Calvin? 
 
 Most truly we may say, they were, 
 A haughty, foolish, matchless pair. 
 
 What does the word, translated "world," signify? does 
 it signify the earth? is it not expressly applicable to man, 
 under an economy in every age? Then, did it not, having its 
 root in man, begin after the creation of man? See Luke i. 
 70. When men are dead, are they in any age — under any 
 dispensation? Eccl. ix. 3 — 10. 1 Cor. xv. 
 
 Mat. xxviii. 20. And, lo, I am with you alway, even unto 
 the end of the age. With whom? with the men who were 
 endued with power from on high. Luke xxiv. 49. Acts ii. 
 &c. &c. Here are the witnesses that were endued with 
 power; and all Swedenborg's, &c. "seducing spirits, and 
 doctrines of demons," will never destroy their joint witness; 
 the doctrine of life and immortality is with them for ever, 
 
 even to the end of the utmost age. 2 John, 2, 9, 10, 11 
 
 then, the gospel, i. e. glad tzdmgs^^ fully accomplished, ac- 
 cording to the free grace of Ood, (and not the. free will of 
 pride,) death will be destroyed, and the ages, all of them, 
 come to an end. 
 
 In quoting " the word of life" from the testimony of 
 "the holy apostles," to a Svvedenborger, " po po," said he 
 " these are the words of Paul, — Pt^er, &c., you must hear 
 
 • Is Swedenborg-'s "hells in the other world," and "glad tidings of 
 great joy, which shall be to all people,'* synonymous? 
 
101 
 
 5wedenborg, who had the honour to inspect the heavens 
 and hdUr 
 
 Swedenborg, who " studied in the university of Upsal, 
 and with no less assiduity in the universities of England, 
 Holland, Fiance, and Germany," among his very great pro- 
 ficiencies, had, for his grand scheme, als) obtained the pro- 
 found science of " anatomy."* And, by a self evident de- 
 monstration — yea, by his own "experience," being no 
 doubt often troubled by the spirits, or winds, called by the 
 profound term, in its unmystkal statt^ Jiatuosities; and, ob- 
 serving the operation of the spirit, (^c?i\\cd fa naticisrn) in his 
 day, he assures the much troubled enthusiasts, that they 
 mistook the workiqg of those spirits, or foul winds, for re- 
 ligious experience — to wit, " Treatise," &c. page 239. " It 
 *' has also been given me to know whence anxiety, grief, 
 "and that sadness of mind, which we call melancholy in 
 " man, proceed: there are certain spirits that are not yet 
 "joined to hell, as being newly departed from the body, 
 " which take delight in things indigested and putrid, such 
 " as meats corrupted in the stomach, and hold their confa- 
 "bulation in such sinks of uncleanness in man, as suitable 
 " to their impure affectionsif now if these their affections 
 " are contrary to those in man, they become in him the oc- 
 " casion of sadness and melancholy; but on the contrary, if 
 " they correspond to his own affections, he is pleased and 
 "delighted therewith. These spirits appear near to the 
 " stomach, some to the right, some to the left of it, some 
 "higher, some lower, some nearer, some more distant, ac- 
 " cording to their different kinds and affection: and that they 
 " cause uneasiness of mind, I am fully convinced by much 
 " experience: I have seen" [their effects] " and heard them" 
 [rumbling, groaning, and grumbling] " and felt the uneasi- 
 " ness caused by them, and I have also conversed with them:" 
 [yea — they were so subtile as to ascend, talk, and make their 
 escape through my own very mouth:] " upon their removal, 
 
 * See his anatomical technical words in his Koran. 
 
 f How very consoling this section must be to a Swedenborgian gor- 
 mandizer, to read it after eating his dinner; or to a silly woman troubled 
 with flatulent affections. 
 
102 
 
 the uneasiness has ceased," [there can be no doubt of that, 
 that the cause being removed, the effects ceased;] " and re- 
 " turned upon their return; and I have also been sensible of 
 ** its increase and decrease, according to the degrees of their 
 "approach or removal respectively: and hence I have learnt 
 " whence it comes, that they who have no notion of con- 
 " science, from not having any themselves, ascribe the 
 " anguish of it to disorders in the stomach or bowels." 
 
 " A good man," saith Jesus, the Messiah, *' out of the 
 good treasure of his heart, bringeth forth good things; and 
 an evil man, evil things." Do the doctrines of Swedenborg 
 answer the first character? Remove from his writings the 
 morality, which he, Mirabaud, Paine, &c. &c. stole from 
 the Bible; then, see the remainder. 
 
 NOTICE. 
 
 To the scientifick, and unscientifick searchers, and re- 
 searchers after a something, called, " the perpetual motion." 
 
 Gentlemen — Having seen in a daily paper, called *' The 
 FreemarCs Journal^'* dated 16th September, 1817, an ac- 
 count from the country, where they have lately received the 
 wonderful language of the men in the moon, called, ac- 
 cording to report, " Carraboo;" that *' a Mr. Ball has ad- 
 vertised to exhibit after six days notice, for the sum of 
 300,000/. [sterling] that long wished for perpetual motion, 
 now going in its rapid velocity, without the aid or assistance 
 of man or beast, springs, weights or balances, steam, wind, 
 or water, or any other visible assistance, and will continue 
 in its rapid velocity, as long as a body of any substance 
 lasts;" and that, "this art had hitherto defeated every at- 
 tempt, but he achieved it at the first trial, with a few mi- 
 nutes study and three hours labour." 
 
 Therefore, to find out this wonderful exhibition, must be 
 by ocularly demonstrating some^thing; but he does not say, 
 that he made it; but that he will " exhibit," &c. His instru- 
 ment, for so doing, to fix it, " cost him three hours labour," 
 and to fix it in the most eligible manner, " a few minutes 
 
103 
 
 study." A vast sum for so short a time of labour. But, it may 
 be, gentlemen, that as lately, a very learned man of your fra- 
 ternity, when the prize was almost his, according to his cal- 
 culation; pride, (O that wicked one,) so tormented him, that 
 he caused him to suspend himself; therefore, " Mr. Ball,'* 
 perhaps, means to teach you wisdom, by showing you your 
 folly. And surely, when he does this^ he will deserve the re- 
 ward. " After six days notice." Here was genuine time. 
 " For in six days, God made the heavens and the earth," 
 &c. Job xxvi. 7. He hangcth the earth upon nothing. 
 
 Now gentlemen, " ask the earth, and it will tell you:" be 
 wise, and know, that when you can create its fellow, you 
 will then make a seventh day's work; therefore, cease from 
 your labour to create " The Perpetual Motion." 
 
 " Mr. Edward Ball," the advertiser " in the Dublin 
 Evening Post^"* if Ball is his surname, it is a very appropri- 
 ate one. '* Mr. Swedborg,'* otherwise " the Honourable 
 Baron Swedenborg," has informed "■ all Christendom^^ say- 
 ing, '" in 1719, I was ennobled by queen Ulrica Elenora, and 
 named Swedenborg." Hence the apostles of the " ennobled 
 Mr. Swedborg," to " the Honourable Baron Swed^wborg," 
 draw a comparison and conclusion, from " Simon, whose 
 surname was Peter."^ Queen Ulrica Elenora, having made 
 him a baron, it is a very convincing circumstance in the 
 logic of his apostles. But the language of Simon, surnamed 
 Peter, is as opposite to Swed^rzborg's (according to the ad- 
 dition to his name, by " ^ueen Ulrica Elenora,") as light is 
 to darkness — viz. Mat. xvi. 15 — 18. Thou art the Christ; 
 [i. e. the anoiTited] the son of the living God. {Q* Ps. ii. 7. 
 (Acts xiii. 32 — 41.) Ps. xlv. 7. Whereas, by the Koran of 
 Mr. Swedborg, otherwise Swede/iborg, whom the aforesaid 
 queen, dubbed a baron of her kingdom; all the joint witness 
 of *' the two witnesses," are proved ignoramus, and, au at- 
 tempt made to circumvent, and, ultimately, to overthrow— 
 O thou redoubtable knight of queen Ulrica Elenora's en- 
 nobling! But to return to the Dublin gentleman. I say, his 
 name — if " BalP^ is his surname, it is a very auspicious name, 
 
 • See the ridiculous trash in one of their books. 
 
104 
 
 But it may be, that he took it from the moon — the earth's 
 circle; or, perhaps, from the sun, revolving on his own 
 axis: But, whether he actually sat upon their circle, as 
 quick as queen Ulrica Elenora's wonderful knight errant did, 
 those, who will come up to his price, will be let into the 
 secret. 
 
 I am, 
 
 Gentlemen, as you are, 
 
 " Dust and Ashes.'* 
 Gen. xviii. 2r» 
 
 FINIS 
 
r/^i 
 
 M 
 
 
 \ 
 
 '^^ 
 
 J6Sfcll^.