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slave, a keeper of the vineyards; and that she was not amongst the virgins is equally clear, when she is further made to say, that "While the king sitteth at the table, my spikenard sendeth forth the smell thereof. A bundle of myrrh is my well beloved unto me; he shall lie all night betwixt my breasts."

From these representations a pretty correct inference may be drawn as to the chastity of the church, of which the above mentioned lady is said to be the type or figure: and from what follows a just estimate may also be formed as to the treatment she deserves, and will ever experience for her lasciviousness from the great and good in all ages of the world,

"I sleep," she goes on to say, "but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? My beloved, (who is said to be Christ), put in his hand by the hole of the door, and my bowels were moved for him. I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh upon the handles of the lock." (Christ, however, begins to be tired of waiting so long, no doubt from the circumstance of his head being filled with dew, and his locks with the drops of the night.) "I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake; I sought him, but I could not find him; I called him, but he gave me no answer. The watchman that went about the city found me, (and it appears they did as every watchman is directed to do at the present day with all whores and strumpets that parade the streets for prostitution.) "They smote me, they wounded me; the keepers of the walls took away my veil from me. I charge you therefore, O ye daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love!"

It would almost appear that commentators fearing we should mistake the true character of this Christian church of theirs, have been, kiud enough to explain it in such a way, as not to leave the shadow of a doubt respecting it. Every one must admit, that the present church of England is the offspring of the church of Rome; and it is equally notorious, that this offspring has been ungrateful and impolitic enough to represent her parent as the Scarlet whore, mentioned in what are termed the Revelations of Saint John, "full of abominations and filthiness of her fornication."

What, then, will Mr. Horne say are the nature and character of her offspring? We need not, however, trouble Mr. Horne for a reply in this particular, because we have one already at hand; and which is contained in the same Book of Revelation: it is there said, not only that upon the forehead of the parent of Mr. Horne's church shall be written Mystery, Babylon the Great; but that she can only be the Mother of Harlots and abominations of the earth!!! This then being

the character priests have, unwittingly perhaps, given of the church, we are not inclined to contradict them; especially as daily observation and experience prove the correctness of their statements; but to our brethren, who have paid, and who are still so infatuated as to continue to pay so dearly for her favours, I would now use the language contained in these same Revelations as they are called, and say come out of her, come out of her, that ye be not partakers of her sins; and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities.

That our fellow-men may attend to their real interest, happiness and well-being by rejecting the caresses and embraces of the abovementioned filthy, cruel and abominable harlots, is the sincere and heartfelt desire of your's most respectfully, my dear Sir,

At present at Tours, in France.

T. WHITWORTH.

We violate our promise of last week in consequence of our present Correspondent having written from France, and could not anticipate an objection to its insertion; our object with the notice was that no one should feel disappointed, or write unnecessarily.

ERRATUM.-An important error occurred again in Page 342 of our last number in the omission of a cypher in the following sentence, "I now stand more than 2001. the worse for issuing the writ of levari facius for my fine." It was written 2000). The net value of the property was 1,500l. and we considered the rapid return of money which was going on at Fleet-street, when we mentioned the loss of 20001., in consequence of putting a stop to the business for 11 weeks.

CONTINUATION OF REPLY TO THE REV. THOMAS HARTWELL HORNE'S PAMPHLET, ENTITLED "DEISM REFUTED."-From p. 360.

We have now, reader, gone through the book of Exodus, in which we have not the slightest proof, that the Moses here mentioned could be the author of it: in fact, from the quotations I have borrowed from ancient and known historians,

there is sufficient ground to suspect, that Moses was nothing more than an ideal character, and that no such person existed in reality. The whole tale is a fiction, and I challenge all the priests in Christendom, and all the Jews in the world, to bring forward written proofs, by any known author, corroborative of the miracles which we are told took place in Egypt. Some historians have mentioned that the Jews were expelled from Egypt, by the Egyptians, because they were leprous, and because of their filthy habits; but this I doubt, and doubt also, that no such people ever inhabited any part of Egypt. Why have we neither scripture nor tradition from Egypt itself, of all those astounding miracles which are said to have taken place there? such circumstances could never have been obliterated from the memories of that people among whom they happened. Another circumstance is equally ridiculous, namely, that this great and mighty Jehovah should lead his favourite people through a desert and dangerous wilderness, to reach the promised land, when, at the same time, they had not the least need to cross the Red Sea, and would have passed a fine open country, without scarce touching the borders of the Philistines, of whom we are told that Jehovah was afraid lest they should frighten back those poor Israelites to Egypt, by seeing war, whilst by taking their intricate and circuitous route through the wilderness, we are told they had to combat the Amalekites, the Edomites, the Moabites, the Midianites, and half a dozen other tribes, for they were not worthy of being called nations. It is just like a man in London, about to journey to Dorchester, and he goes first on the coast of Essex or Suffolk, and travels all round the coast of Scotland, and the north-west part of England and Wales to Bristol, and then comes across to Dorchester, whilst he might have journeyed it straight down in one-twentieth part of the distance he had chosen, and in a fine open road, whereas, he has to pass woods, mountains, and lakes, the other way. Oh, Jehovah! thou wert a foolish, as well as a jealous Deity, and not a little brutish, in visiting the sins of the fathers upon the children. Not one trait of virtue have we yet found in thy character, or that of thy chosen people. The God of Nature does not destroy what he has created-he is never angry nor jealous of any other image mistaken for himself. He is the God of Life, Peace, and of Happiness. Thou, Jehovah, art painted with the most horrid attributes, but thanks to the God of Nature, that has endowed me with reason to

know, that thou, Jehovah, hadst never any other existence, but in the imagination of weak and wicked man. Thou art an idol of the imagination only; but thy name has been a misery and a pest to millions of human beings-it has reigned in their hearts much too long. It is now high time that we brush the cobwebs from our mind, and desert thee for the God of Nature.

In passing through the book of Leviticus, I shall not have occasion to print any chapters, as a whole, as it wholly relates to the laws of the Jews, and is interspersed with a few anecdotes (false ones) which I shall notice as I proceed. Some commentators have asserted that the whole space of time, which this book occupied in its first promulgation, was no more than eight days, others have extended it to a month; but I hope to shew, that they are both wrong in their premises and conclusions. The first verse of the first chapter says, "And the Lord called unto Moses, and spake unto him out of the tabernacle of the congregation saying," Here follows the particular forms and ceremonies of sacrificing, which are a mere repetition of those in the book of Exodus, with a few additions, and the first nine chapters of the book of Leviticus, are occupied with the instructions and practice of sacrificing. The conclusion of Exodus represented the finishing of the tabernacle, and Jehovah taking possession of it, and the beginning of Leviticus represents Jehovah talking to Moses in, or out of the tabernacle, and we are led to suppose, that the conferences on Mount Sinai had terminated, but, unfortunately the very last verse of the book of Leviticus says, "These are the commandments, which the Lord commanded Moses for the children of Israel in Mount Sinai." There are similar repetitions in the latter part of the book. The twenty-fifth chapter begins thus, "And the Lord spake unto Moses in Mount Sinai saying." The twenty-sixth chapter ends thus, "These are the statutes and judgments, and laws, which the Lord made between him and the children of Israel in Mount Sinai by the hand of Moses." This last quoted verse is in my opinion sufficient to convince any candid and unprejudiced mind, that this book is a compilation long subsequent to the time at which we are to suppose that Moses lived, and that Moses himself could not possibly have written in such a style. But how are we to reconcile this contradiction, I understand that the tabernacle was built for the express purpose of saving Jehovah from the inconvenience of a long conference in the

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open air, such as the twice forty days must have been, which Jehovah aud Moses spent together on Mount Sinai. Besides we were expressly told, that each of those forty days were occupied in engraving the two tables of stone, and I presume that Moses turned the grinding-stone, whilst Jehovah sharpened his graver, or speaking generally, and to modernise the thing, that Moses was the labourer to do all the coarse and dirty work, such as hewing the stones to the proper shape, and polishing them, whilst Jehovah composed the commandments and graved the letters. So that, agreeable to the account of Exodus, some other time and place must have been adopted for the promulgation of the law generally. The beginning of Leviticus says that this promulgation took place in the tabernacle, and other parts while the conclusion says that it was Mount Sinai. Reconcile this, Mr. Horne. As I have already treated on the subject of sacrifice, I shall have occasion to say but little on the first nine chapters of Leviticus, but I cannot fail to give the reader a quotation from Dr. Geddes's Critical Remarks on the First Chapter of Leviticus, as it in a great measure coincides with my former observations and ideas of sacrifice; it is thus on the third verse and the words, "A male without blemish, &c." That the supreme 'Being would imperiously require of mankind bloody victims, and even point out the particular animals that were to be immolated, upon his altar, it is, to me, highly incredible: but that superstition, the child of ignorance and fear, should think of offering such sacrifices, it is not at all wonderful: nor need we think it strange that Moses, although a wise 'legislator, in this indulged the humour of so gross and carnal a people as were the Israelites. All the nations around them offered similar victims, from the banks of the Euphrates to the banks of the Nile. The Egyptians, in particular, among 'whom they had so long sojourned, not only sacrificed ani'mals to their Gods, but selected the best of their kind. 'Indeed, I have ever been convinced, since I was capable of reflection, that the whole sacrificial and ceremonial laws of "Moses were chiefly borrowed from the priests of Egypt, but pru'dently accommodated by the Hebrew legislator to the relative < situation of his own people, divested of profane licentious'ness and barefaced idolatry, and restrained to the worship of < one supreme God, who created the heavens and the earth, and whom he was pleased to call JEUE, JAO, or JEHOVAH. This name, I think, he must have learnt in Midian:

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