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y MEMORIAL^^
COLLECTION

Yale University Library

The object the author of this Review had while writing it, vfas to remind
Bommunity of the serious injuries inflicted on weak credulous minds, by their
respecting the present Bible as the word ot an invisibte Lord,! merely because
interested and deluded persons advocate it to be such.
When its contents, represent, 'it to be the words of a vast medly of strange
characters! *
Such as a serpent, an ass^ and an incredible host of kings, queens, princes,
murderers, robbers, priests, adulterers,, harlots, conjurors, witches, and a long
list of fabled men and women, and one of its contributors residing inside a fish
in the sea. Thus showing that those ; ^
who had been led to suppose,
they reaUy beheved the bible,
had been through hfe idle.
in respect to examining that book,
as they need but once through it look;
for one attentive perusal,
gains it decided refusal,
and creates desire for truths to take the bibles place,
that they may annihilate the senseless doctrine of
I faith: and grace-.
The present bible doth. show,
that its composer did know, of a similar work ; as this one'
treats of churches, gospel-tabernacles, synagogues,, priest^, ministers, praying,
psalm-singing, baptism, arid a variety of terms and titles used by religionists,,
and the 47 chapters of Kings, with the &7of Chronicles of their reigns and acts,.
with the statement in 6th of Ezra that people were commanded to pray for the
life of the King and his Sons! and in 2nd of Daniel, that a king had the wise
men of his realm destroyed, because they, could not. make known a dream, and
its interpretation, which he said had gone from- him, and in a chapter of the
Kings, that people exclaimed God save King Solomon ! and in another part pre
vious, that people all joined in one mind to make David King, and in another part
people exclaimed, King Jehu reigns! These statements, with numerous others,
interspersed through both bible and testament, in praise of: hereditary moharchs,,
corroborate to prove the confession in the Enghsh bibles true, that Queen Eliza
beth left the work and that her successor had it published, vrhich can be found
in a million of bibles, and the part under title of Songs of Solomon, appear to be
undeniable proof, that the work was composed by a hvely gay female, and the
Sitatements respecting farthings in the said to be sacred scriptures, that the work
was written ia London, as that coin hath not heen coined any where, but at tbe

niiat in the tower of that ciiy, and of course the books must have been Aviitten
after that coin was circulated.
Part of this revicAV hath been written without capitals, to remind
community that reading could be as well performed Avithout them, as
the stops and marks in use serve as sufficient guides for pause and ac
cent, and reading could be taught ,in less^time and with less difficulty, if but
one alphabet were used, and writers Avouldbp relieved from studying sriammar
rules for the use of capitals, and as most parents have need of Iheir children's
services to aid in earning a part cf their support, it is important that useful edu
cation should be imparted to them in the most plain and easy manner it could be
contrived in. and by such method, children would of course have less dread
of their tasks and more cheerfully apply their minds to them, and Avould be
enabled lo obtain, .and relalathe knowledge most essential to aid them in their
concerns of life, in much less time, aad with less perplexity than they do &t pee-
f.ent, Avhile theology is stupifying them by being blended in their le^Fons

['/.titered according to Act of Congress, in the year IS47, in Oie Clerk's .Office, of the nistnct
:^oiirt of tile United States, and for the Southern District,]^,,

AN

ABRIDGMENT AND REVIEW

OF EACH CIIirTER OF THE

BIBLE MD TESTAMENT:

WITH QUOTATIONS FROM THE DOUAY BIBLE AND SOME
EMINENT WRITERS.

BY
HENEY ALDWORTH,
WILLIAMSBURG, L. L

NEW yORZ:
PRINTED FOR, AND PUBLISHED BY, THE AUTHOR.
1847.

PREFACE.

This work will consist of extracts from each chapter of both
Bible and Testament, with comments on them, in the same order
¦as the chapters are embodied in those books ; the indecent pas
sages will not be inserted in the review.
Some pages of extracts from stale geological surveys, giving
accounts of modern discoveries, showing that the earth has existed
an incalculable length of time ; also some remarks on the writings
of Josephus ; and extracts from the Apocrypha, with comments on
them ; and several pages on the operations of the elements and
processes of nature, will form an appendix at the end of the work.
The author of this work, having had a large portion of his boy
hood occupied in reading the Bible and Testament, and learned
by heart catechism extracted from those books, together with
hymns and psalms of the same kind of composition, has from
that time to the present, being more than half a century, felt mor
tification at having been thus retarded in obtaining useful informa
tion ; and after carefully examining, finding them to be much
worse than my first impressions led me to consider them, my
opinion has become confirmed ! that the sooner they are abandoned
from use as a book of instruction, or to be introduced in schools or
among children, the sooner will children be enabled to obtain the
instruction necessary to carry them through the managerjient of
the various concerns of life, with comfort, credit, and respect ; for
if they are taught all the best modes of instruction their seniors
know to be useful, instead of lumbering and confusing their minds
with much that is merely imaginary ! and which the teachers them
selves never kncAV, or never can know, the reality of, and which,
when enforced on the mind by bold declarations, contained in the
New Testament, of the two greatest extremes that the greatest op
pressors of mankind could picture forth to the imagination — the

PREFACE.

one of everlasting happiness, the other of everlasting burning, of
an invisible soul, which the visible body can never find to control !
Yet, inconsistent as the fable is, it has intimidated thousands, of
inoffensive persons, who beyond doubt Avould have been harmless
without being thus held in unnecessary dread, and in many in
stances would have been probably more happy, more active, and
more useful to themselves and those dependent on them ; as a sad)
melancholy proof, the lunatic asylums in most countries show this
to be the case, many of their inmates having been driven to in
sanity from meditating and puzzling their minds with doubts as to
which ofthe two extremes should be their everlasting doom ; and
as teachers Avho had caused them to imagine they should inevita
bly be doomed to perpetual burning or bliss, and no superior
power ever appearing to them to assure them thej^ shonld be
among the happy few, of course, since their minds had been so
weak as tp be terrified ivith such unreasonable fables, but slender !
rnustbethe chance that they ivill ever to a state of reason advance !
as the only hope laid down in the fable is, tjiat they must believe
that ! which but few are able to, from its inconsistency, if they read
it through .!
This review Avill show that the Bible preface has, from the first
introduction of that book, contained an acknoAvledgment that Queen
Elizabeth, of England, ivrote the Avork, and that the first King
James, of England, her successor to the throne, had it published,
and maintained the teachers of it; and that those Avho introduce
the Bible to the king, after it was printed and put in book form,
dedicate it to him, and style him its principal mover and author !
But as these self-styled translators, in the same document, also
praise the king for coming forward with tbe confidence and resolu
tion of a man and publishing the Avork his predecessor had left, it
plainly appears King James was only the author of its publication
and propagation. But it can not be of any importance ivhere the
Bible Avas first written, or by ivhom wrote, as its contents plainly
show it to be fiction. The person chosen by the self-styled trans
lators to address the king, on the occasion of dedicating the book
to him, evidently appears to have been a blacksmith, as he tells
the king, some men give liking unto nothing but what is hammered
on their OAvn anvil ! Avhich strongly indicates that this chosen or
rpost learned man, among the self-styled translators, must have
owned an lajiyil and worked and hammered on it, as no other class

PREFACE.

of -men woiijd have been likely to have made use of such an ex-
pression, particularly to a dread sovereign and sacred majesty, as.
the king is styled in the address that constitutes the preface of the
Bible. In which document the pretended translators have recorded,
to their disgrace, that they were contriving to palm a wild fable on
their fellow-beings as sacred and holy, which is plain to be seen
as soon as the smith begins his fl^attery and falsehood ; for he tells
the simple king, It was a great blessing to the people of England
when Almighty God sent his majesty's royal person to rule over
them, and that the people behold him with joy, and bless him in
tbeir hearts, as the true cause of their happiness. This, of course,
as learned shrewds, they could not have believed, that a nation
of people should have been so fond of a monarch who enforced
them to submit to toil early and late to keep up his great state, and
also to support an extravagant host of attendants, and a numerous
army to enforce obedience to such unjust extortions, Avithout being
allowed to choose who should rule and reign over them ! The
self-styled translators, in their pretence of the manuscript being
tnanslated, insinuate that it was translated from other foreign lan
guages and sacred tongues, ivhich, like most attempts at deception,
exposes the sentence as a false pretence ; for where translations
are effected, they are made from the one language in Avhich the
original is detected : and one minute's reflection must convince the
reader Avho strives to be guided by reason, that not one of the self-
styled translators ever read the work the queen left until it ivas
printed, .or they would not have praised it so highly ; for most as
suredly, -every one who expected to reap reward by preaching it
Avould have omitted many ofthe rude and obscene passages which
liave ever been embodied in it. Common natural sense would
have dictated this to have been necessary, in order to ensure respect
fer its con-tents when a period like the present should arrive, wherein
most children are taught to read, affording them opportunity of ex
amining the Avork that Queen Eilzabetii left, and judging for them
selves whether it appears to be the ivord or work of a superior power
to man, or whether it does not appear mor« like the wild imagin
ings of a female reigning monarch, living in idleness and addicted
to levity and licentiousness. But when the Bible Avas first intro
duced, the famous council of Trent, ivho mostly officiated to get
' it propagated, publicly declared it Avas contrary to the precepts of
tbe church that people in general should read the Bible, and also

b PREFACE.
passed a decree, that it should only be read by persons lawfully or
dained, or otherwise under instructions of pastors and spiritual
guides ! Thus have they recorded proof, that they, as well as the
pretended translators, had discerned, at the first introduction of the
Bible, that its contents were too absurdly inconsistent to gain re
spect, if they were generally known ; which acknowledgment is to
be found in the catholic bible yet in use. In some editions is
also a confession that Jesus is a fabled character, as in this book
it is stated — able chronologists vary in their statements of his birth
3,244 years. R. Nahasson advances it to 3,740, and K. Alphon-
sus postpones it to the year of the world 6,984, while Peznon
places the death of Jesus Christ A. M. 6,000. And the books of
the Bible, it is stated, written by Divine inspiration by the authors
whose names they bear, or by others ! were composed, according
to a certain man ! by the name of Calmut, some years before or
after the birth of Jesus Christ ! But it, among these confused,
contradictory statements, acknowledges that certainty can not be
obtained with respect to either the birth or death of Jesus. This
Bible plainly appears to have been compiled from the work Queen
Elizabeth left, which her successor had published, only varying in
a few words in most of the chapters (generally at the beginning
and in their captions), the meaning of most of the stories being
generally the same in both bibles. The catholic bible has an addi
tion of the tAVO books of Maccabees from the Apocrypha, which
were considered objectionable at the time the Queen's writings
AA'cre scanned over to be compiled in book form, and given to the
printer, who, beyond reasonable dispute, must have been left to
puzzle out the queen's manuscript a letter at a time; and it could
be of no consequence to him Avhether it contained reason or rhyme,
so long as he was paid for his time.
The Apocrypha appears to have been composed by the same
wild imagining person who composed the Bible and Testament,
as it is similar composition to the most inconsistent parts of those
books. The numerous statements of reigns of fabulous kings, ruling na
tions with more tyranny and greater cruelty than the reigning mon-
archs of the age Avhen the Bible ivas written, and that their families
and governments were supported in greater luxuries and extrava
gances, appears to be the principal theme of the Bible, apparently
for the purpose of striving to make the composer's subjects believe

PREFACE. 7
they were treated more kindly by those in power over them than
their ancestors had been by ancient kings. And as no doctrine of
future life, or of rewards and punishments, after people had ceased
to breathe, is embodied in the Bible, nor any pretence set forth
that bodies of flesh, bones, and sinews, had an invisible, immortal
appendage belonging to them, that the visible body could not con
trol, denominated a soul. The fables in the New Testament, un
der the titles of apostles, commencing under the hero of St. Mat
thew, in its first chapter, contains the first foundation of the doctrine
of future life, in the story of the fabled Virgin Mary bringing forth a
son by means miraculously contrary to her other children, and to the
children of all other women ; and, in finishing the story, the com
poser assumes to know more about the mutual transactions of man
and wife than any sober person would pretend to, as she has also
done respecting her first pretended couple, and their son Cain and
his wife, and many other husbands and wives ; which boldness she
has been guilty of throughout both Bible and Testament. And
many other rude indecencies are also embodied in various parts
of the work, which will be noted in the chapters that contain them,
without being transcribed into the review.
The ten different tides that are bestowed on a supposed Deity
does not stagger bold professors' belief, although varied much in
assumed consequence, some being singlje, some double, others
triple. Neither do the numerous contradictory traits of character
that it is stated to be composed of, such as being so mighty and
skilful as to make the universal assemblage of all things that are
known in six days, and an incredible immensity that has not been
found to exist. Yet all is right enough Avith those Avho adA'ocate
the Bible and Testament as being divinely inspired, particularly
with those that have interested motives of a pecuniary nature in
view, connected with professions of faith and belief; and it is
plain to be seen—

That in the course of human events.
The hook termed holy is filled with ill-design'd contents,
And-that it hath heen palm'd oa mankind.
Expressly their senses and reasons to hlind.
And to persuade them that priests and Icings
Were such sacred and holy things.
That they must be sumptuously fed every day.
And be decked in rich and gaudy array,

O PREFACE.
And also be highly elevated and ador'd.
While people were by them to servitude lower'd.
Yet notwithstanding this book's inconsistency and contradictiony
Manifestly prove it blundering fiction,
Paid preachers keep it in some respect !
By forming their sermons from selected texts,
When the parts of those chapters before the texts after,
Deserve nothing but ridicule and laughter.
Yet thousands in their absurdities profess to have faith and belief^
Who often wrong their neighbors worse than a thief!
And when they have got by deception all they can
Prom many an unsuspecting neighboring man,
Quit their present home and business location,
Move to another town or different nation.
And again show how cunning and witty
They can live in ease by shamming sanctity.
Thus have many professors of various creeds,
Used religion as a cloak and mask for ill deeds.
And while belief is advocated as a criterion of goodness,
And a book praised as holy containing cruel command and rudeness,
Not much sincerity can be reasonably expected
From those who have its Inconsistencies detected,
And boldly advocate it as sacred and holy.
To countenance such dogmas must be folly.
But, to the honor of the legislators of the State of Michigan, be
it knoAvn ! that they have the good sense shoivn, to pass an act,
that no distinction shall be made in their courts ivith respect to
belief or unbelief in matters of religion ; thus allovA'ing the honest
and honorable person, Avho would scorn to pretend or to profess
that they believed any unreasonable fable ! that their judgment
convinced them was false ! to have equal prii'ilege Avith the hyp
ocrite ! Avhile in many courts, in other states, he would be set
aside and his testimony objected to : ivhich course of proceeding
must have a tendency to cause some persons to act hypocritically,
rather than be singled out in a crowded courtroom and set aside
as unworthy of having their Avord respected. But kings, priests,
judges, and other high functionaries, have been pictured in the
work Queen Elizabeth left, as having great poiver oA'er people ;
so of course they think it all right that the public should for them
both toil and fight, and be turned either to the right or left. And
it can not be of any consequence ivhere or AA'hen the Bible and
Testament were Avritten, or by Avhom or in Avhat language they
were written, as the contents of the lA'ork show il to be fiction.
And after the book had been introduced as the A\"ord of the Lord.

PREFACE. 9
it would appear indecorous to alter a word ; and as its contents
were not well iknown, until it was to its mover King James shown,
the only plan by which to impose it on man as sacred and holy, was
to enshroud it in mystery to hide its folly ; hence the necessity of
the pretence that it was a translation from foreign languages and
sacred tongues. And when it was printed in the language used in
the country that both Elizabeth and James resided in its capital,
and over which nation of people they reigned and ruled, then it
could be translated from the original English language into one
that but few understood, with date affixed anterior to all chronol
ogy! and from that again translated into English, in order to stop
people from pronouncing the work fiction ! as no one could have
known the fabulous characters treated of in the Bible as prophets,
and as apostles in the New Testament. 5]

E E V I E W

OF THE

BIBLE AND TESTAMEIT.

GENESIS : CHAPTER I.
The first verse of this chapter is a bold assumption of pretence
in ihe composer of knowing that the earth was made, and of a
beginning to time ! All have to be supported from the produce
of the soil they live on, and only such beings can engender that
are analogous to the substances that with the aid of the elements
engender them. As all things are seen to serve each other, all are
served, and all aid in serving others ; nothing is known to stand
alone ; and it is plainly seen thus the chain of nature holds ori,
and that its end must ever be unknown. Nothing can be more
vain and useless for man to contend about, or puzzle his mind
with, than the supposition that there must have heen a beginning to
the earth, and the sun, moon, stars, seas, &c., when all that has
been known about them gives the strongest reasons to beHeve they
ever did and ever will exist ! and the more any person endeavors
to form a different opinion, they inevitably must get the more dis
tracted in mind, unless they form an opinion that there must have
been a beginning to the world, which they see is the abode of all
living, without studying how such a beginning occurred, or in what
manner the immense bulk of materials were formed, or collected,
which constitute the universal assemblage of all things. But the
composer of this first chapter of Genesis never showed any defi-

12 REVIEW OF THE
ciency of wild imagination, or boldness to declare her imaginings !
as she assumes to know of much being made that has not yet been
found, or known to exist; and, after having declared that the earth
was created, declares it was void and without form ; which decla
ration denies the previous one, as nothing is known to exist without
form, and no solid substance can be empty space or a void. The
composer's unjustifiable boldness is also palpable in the assertion,
that the spirit of a supposed invisible spirit moved on the face of the
deep, and that it gave names to light, darkness, morning, evening,
day, night, and said much more ; and that it saw much, and gave
names to several things, before any man, woman, fish, or bird, ex
isted, or even the grammatical serpent, that the composer was wild
enough in the third chapter to represent was talked to by this sup
posed spirit, and that it tempted the woman that is stated was made
entirely of bone ! And the story in this chapter, that a firmament
was set in the midst of the waters, to divide the waters that were
above the firmament from those below the firmament, can not show
anything more than that the composer, while writing this, must have
supposed that large bodies of waters, like the seas in the hollows
of the earth, were suspended above the clouds, from which all
rains, snows, and hail, proceeded and descended. And the com
poser also exhibhs bold assumption of knowing in this chapter that
a spirit said. Let the earth bring forth grass, herbs, trees, and
fruits, and in the next chapter records forgetfulness, by stating that
the same spirit made them before they were in the earth ! The
composer also assumes to know, in the first chapter, that a spirit
divided light from darkness : this, manifestly, is an attempt to con
fuse the mind of man with an inconsistent belief that light and
darkness were once mixed, which statement is only on a par with
the days being light and the nights dark before either sun, moon,
or stars existed ; and that they were made on the fourth day of
time. On the fifth day a spirit decreed that the waters should
bring forth fowl abundantly, to fly above the earth ; which has not
yet come to pass, and never can, as all beings that inhale the air
have warm blood, while those that the waters bring forth have cold;
and neither were ever organized to exist in both elements. The
statement of a spirit creating whales, and telling them to be fruitful,
conveys no credit to such a supposed spirit, as it represents it as
being extremely silly, talking to fish that can not understand a word
of human language, and can not retain life where it is spoken. The

BIBLE AND TESTAMENT. 13
next Statement, of the pretended sixth day of time, must be dis
cerned by every unprejudiced observer as equally inconsistent as
the preceding statements ! for the composer assumes to know that a
spirit said, Let us make man in our image, and in our likeness ;
thus showing that her whim of the moment was, that a company
of creators had assembled, and that one proposed to the others to
make man in all their images and in all their likenesses, while at
the same time it must have been known that millions of human
beings existed, all with different likenesses ! The composer of the
chapter has also stated that man and Avoman were created, and that
the same unnecessary command was given them as is stated was
given to fish ! telling both to be fruitful and multiply. The next
verse contains a statement that provision was made for this couple.
But in the next chapter a record is made of the composer's forget
fulness, by the statement that not a man was to be found, and that
one was then made, before the woman, out of dust, and that a
woman was made out of a rib taken from the man, while he was
asleep, and the flesh closed up ; which story does make it appear
as though mesmerism was fashionable at that period : and to add
to the inconsistency of the statement, an invisible spirit is described
as having brought the woman to the man, from whose side it is
represented she was taken.

GENESIS: CHAPTER II.
The composer repeats what is stated in the first chapter, that
the earth was made ! and shows that she thought it right to allow
the manufacturer of it rest for one day, after having stated it had
created so much on the six previous days ; and now states, that it
made every plant of the field before it Avas in the earth ! and every
herb before it grew ! plainly showing she had lost recollection of
having stated in the first chapter that i God had said let the earth
bring them forth, and also declaring herself it was so ! thus exhib
iting a wild state of mind, while attempting to impose such fiction
on her subjects as a mysterious truth ! Next she states, no rain
had fallen on the earth, but there went up a mist from it, and wa
tered its whole surface ! This evidently shows lack of reflection,
as it is known that mist can not arise from perfectly dry substances.
The composer adds further proof of her lack of sober thought, or

14 REVIEW OP THE
memory, by stating there was not a man to till the ground, and that
1 one was now made out of dust, recording proof she had lost all
: recollection of her statement in the first chapter that both man and
woman were created. Thus giving proof, in the commencement
. of her world-making fable, that she was inspired by stimulus to be
: bold, which prevented her from necessary recollection to hold, even
' through two adjoining chapters. She states the Lord God planted
a garden, and in its midst a tree of life and knowledge, and that a
river went out of it round a land that had good gold and -precious
stones ! which valuable articles the queen composer must have
known more of than she could by any means have known of her
fabled garden and tree, or the fabled maker of them on Avhom
she bestows a pompous title ! The man that she has stated was
just made out of dust is told, that on the day he eats of the tree of
life he shall surely die ! This statement the composer does not
carry out uniformly, for she allows the twice-formed man and wo
man both eat of the fruit, and lived several hundred years after ;
which also contradicts another statement made in the said-to-be-
holy Bible, that the Lord, who is in this chapter treated of as hav
ing threatened its twice-formed man with death, if he eat of the
fabled tree, is immutable ! The Lord God, it is stated, brought
every beast of the field, and every fowl of the air, to the man it
had just made out of dust, to see what he would call them ! Ac
cording to this fable, the man of dust need to have been such a
conjurer as to have formed a language, and also to knoAv the method
and art of painting on each one's limb, body, or brow, a name
which the grammatical serpent would not dare disavow — in legible
style, so that the former of them might see and read as it ran, or
flew, or passed through the numerous creAv, in any way that it
chose to pursue ! And no chance is afforded for believers in the
existence of such a spirit to set up claim that it enabled the man
to form a letter of any one name ! for the fable represents that all
the variety of beasts and birds were brought to the man (to see what
he would call them) by the spirit that the composer strives to make
her subjects believe she knew could perform impossibilities. Thus
Adam is left to conjure out the whole difficulty, in the universal
christening and marking the endless variety of names, without any
kind of aid ! And after this the composer allows the man had a wife
made for him out of one of his ribs ; and as she pretends this was
the first and only miss on the earth ! the solitary man could not

BIBLE AND TESTAMENT. 16
-obtain any other wife but the one made of bone, which, if he did
not accept, he must live alone.

' GENESIS: CHAPTER III.
The composer ,gives proof that she considered her subjects
such deluded beings, that she could make them believe her wild
fable that a serpent talked considerably in grammatical style, and
that her fabled twice-formed man and woman heard the voice of
the double-titled invisible spirit walking in the garden, and hid
themselves, and that this spirit, which some say fills all space and
knows all things, called out, "Adam, where art thou?" and that
it asked Adam who told him he was naked, &c., and talked to the
woman, and to the serpent, telling it that it should eat dust all its
life ! But as snakes are only found in moist places, it must be
difficult for any creature analogous to them to live on dust ! which
well-known fact makes this fable appear as the production of dis
ordered imagination ; and the fable of a double-titled spirit telhng
the bone woman that it would greatly multiply her sorrows, after
having stated this unkind spirit had formed the woman twice, can
not be viewed by tho-se who are guided by reason with as favor
able respect as many fictions that border on probability. The man
of dust, it is stated, was so ill-fated as to be doomed to eat bread
in the sweat of his face, until he return to the ground, which the
composer states was cursed for his sake, because he did his wife's
counsel take ; in which statement the composer makes it appear
that the double-titled spirit sets the first example of cursing the
ground of its own creating ! but after writing thus, appears to be
inclined to attribute a trait of character sorhewhat kind to the same
spirit, by her fable that it made coats of skin, and clothed its twice-
formed couple with them ; according to this fable, the spirit would
have been under the necessity of catching the animals and skin
ning them, to have the material to make such coats of. Shears,
needles, and threads, need also to have been created, or made out
of something that existed ! and the fable, to the minds of those who
do suppose it true, takes all the merit from man of inventing the
comfortable and convenient garment. But the composer has not
been able to refrain from showing by the contents of most parts of
the work she left, called by some the Holy Bible, that she had a

16 REVIEW OF THE
general knowledge of visible realities, which knowledge is manifest- ;
ly mixed through most of her pretences of knowing much, that no
evidence of their existence has been obtained. In the next verse
to the fable of the coats, the Lord is represented to declare itself
jealous of the man in his new coat, telling its associates that the
man had become as wise as they ! so he drove him out of the gar
den, and placed a sword to keep the tree of life, lest he should
eat of it and lii'e for ever ! Thus the composer showeth that
swords were known in this early part of her fable of the world-
making, and that the terms husband and wife were known at the
time ; she represents the solitary man was but just then formed
out of dust ! and his wife made out of one of his bones, that he
should not be alone, when no other being that could speak existed
but the man, woman, and serpent ! which grammatical thing could
alone have been the one to have performed the marriage ceremony,
and pronounced Adara and Eve man and wife ! according to the
fable of this trio being the only conversing subjects in the universe.

GENESIS: CHAPTER IV.

The composer commences this with tbe same degree of bold
ness and levity that is freely made use of throughout both Bible
and Testament, and assumes to know more about man and wife
than any decent sober person would pretend to ; and further states
that the Lord had respect for the offerings of one of this couple's
sons, but none for the other, thus representing the same spirit as
partial and unjust, that in the same book is represented as being
equitable and just, and full of mercy and loving kindness. It is
also stated that one brother slew the other, and that the Lord
inquired where the missing one was, which forms another proof
of the composer's forgetfulness, as she assumes to know that the
spirit was not under the necessity of inquiring on any occasion !
as it knew all things ! It is stated that the Lord and the mur
derer held converse together, and that the Lord set a mark on
Cain, lest any one finding him should kill him ; in this statement,
the composer records proof that she had forgotten her former
statement that the only woman yet made was the wife of Adam ;
consequently her writings make it appear there was none to find
Cain but his parents, who would not be likely to kill him. Next

BIBLE AND TESTAMENT. 17
the composer states Cain got a wife, and assumes again respecting
Cain and his marvellous wife, the same lewd boldness that she did
respecting his parents before he had life. And also states that
Cain's son, while he had hut one ! built a city ; which manifestly
shows, that the composer knew at the same time that cities had
long since been erected, for no sober person could have expected
that a boy without aid could have laid even a foundation ! Tubal
Cain, it is stated, strove to make people with music elated, for he
taught all his children to handle the harp and the organ ! and his
brother instructed artificers in brass and iron. Thus the composer
shows she was brazen enough to strive to make people believe that
only Adam and Eve, one son, a few grandchildren, and their chil
dren, were alive when musical instruments of intricate construc
tion were in perfection, and the knowledge of working metals was
communicated from one to others, and assumes again to know
more about the transactions of man and wife than any sober per
son would pretend to.

GENESIS : CHAPTER V.
The composer states that God called the first man and woman's
name Adam ! and as she had not allowed them any name in either
of their former first appearances, as stated when they were cre
ated, she appears to think, better late than never, and allows them
both the name of Adam ! consequently the fable accounts for a
Mr. and Mrs. Adam. The composer states that Adam had a son
born to him in his own image ; this, of course, can not be consid
ered an unnatural affair, as numerous sons in all ages have been
seen to be the image of their fathers. Twenty-nine verses more
of this chapter form a useless list of names, stated to have been
those of men who had children, with a specified period of the
years they lived both before and after their children were born,
and the two periods added together are also stated, showing that
the composer of the story was vain enough to imagine the general
ity of the people could not add the two and reckon for themselves,
the whole of the names being difficult to pronounce, which all
readers will find who on them do pounce. And if the men were
as odd as the names we read, they must have been a set of odd
fellows indeed. 2

18 REVIEW OF THE
GENESIS : CHAPTER VI.
The composer states that the sons of God took as many of the
fair daughters of men as they chose, and that the Lord said man's
days should be a hundred and twenty years ; from this it is rea
sonable to conclude, that the composer meant the fair ladies
who had formed such a miraculous alliance were also to have
their time of life shortened to one seventh of that of their ances
tors, and then their spiritual husbands might probably find spiritual
wives at their decease, or at least those who would as willingly
Iiave that title conferred on them as the Mormon prophet's spiritual
wives would at the present day.
The composer, in her general rude style, states that respecting
the fair daughters of men and their spiritual husbands, that no sane
or sober person would assume to do, and records to the world as
a sacred truth, and finishes the fourth verse with stating that the
fair wives of the sons of God bare children to their husbands, and
that they became mighty men of renown, and makes not a syllable
of pretence that God found fault with his sons for forming an alli
ance with the fair ladies ofthe earth, or expressed the least dissat
isfaction respecting the legal family connexion ; but. assumes to
know that the Lord repented he had made man, and that it grieved
him to his heart, and that he said he would destroy man, beasts,
foAvls of the air, and the creeping thing, for he repented he had
made them ! This shows the old adage true, that story-tellers need
good memories to enable them to make their stories correspond,
so as to avoid contradicting each other which has not been done
through either Bible or Testament, as they not only abound ivith
silly, useless repetitions and recapitulations, but have many contra
dictions embodied in the work. The statement that God is
immutable, is plainly contradicted in the one that he repents of
what he had made, as also the statement that the Lord is full of
mercy and loving kindness, the declaration that he will destroy
all that drew the breath of life ! In the eighth Averse, the composer
assumes to knoiv that Noah found grace in the eyes of the Lord,
and walked with God, and also assumes to know that God looked
on the earth as corrupt, and that he told Noah the end of all flesh
had come, and that he Avould destroy them with the earth. But
the composer's memory has not served her sufficiently to enable
her to remember this statement, and in her flood story represents

BIBLE AND TESTAMENT. 19
that a leaf was brought in by a dove to the ark, after the tops of
the mountains were seen, and makes no pretence that the earth
was destroyed, although if water had been over the tops of the
mountains for fourteen months, as the composer has stated it was,
it surely would have decayed all leaves !
The composer states in verse fourteen, that the spirit which
walked with Noah tells him to build an ark of gopher-wood, and
pitch it within and without, and in verses fifteen and sixteen tells
him the form and fashion, length and breadth of it, and that it
shall be three stories high, with Avindow and door.
¦Thus the composer of the story has shown that bark-building
was known in the day when she wrote this flood story. She
states Noah was commanded to take one pair of each living thing
into the ark with him, and to gather food for them all ! and not a
word of statement that the man is to have aid in this arduous task.
But it plainly appears that the composer's whim, while fabricating
the story, was that the tale might pass from the pen of such a
shrewd lass ; so she let the story go, as any reader may know, for
one man to catch the wild, and the tame, and those that could fly,
which would puzzle Noah, had there ever been such a man to try ;
and had any man been as strong as the lion and as swift as the
deer, and tugged all to the ark — cat, mouse and rat, lion and
lamb, and all the endless variety that inhabit the earth — the dimen
sions of the ark would not have afforded a birth for the live stock !
and the necessary food alone would have needed a far larger con
struction, and death must have ensued from starvation and also
from suffocation. The story evidently shows lack of sober sense
jn its composer.
The composer has stated that the ark rested on Mount Ararat,
which, taken in connexion with her pretence that twenty-two and
and a half feet rise of water over the earth covered all mountains,
shows that she had lost recollection of the loftiness of that and
other mountains at the time of writing the flood fable.

GENESIS: CHAPTER VII.

The composer states that Noah did according to all that the
Lord commanded him ! The same statement is also made in the
.sixth chapter, the truth of which there is no reason to doubt! it

20 REVIEW OF THE
is also reasonable to believe that not one man liveth, or ever
did live, but strictly obeyed the commands given him by all
invisible spirits that ever were known ! Noah and his family,
and a pair of every living kind, are represented to have been
housed or stowed in the ark, and that the windows of heaven
were opened, and the waters prevailed,^ee» cubits upward on the
earth, and all that was on land died ! and eveiy living substance !
But the composer neglects to make up any statement how grass,
herbs, trees, &c., came again, after stating they had been drowned
fourteen months; thus leaving this fiction as blunderingly composed
as the generality of the stories throughout the work, for it is man
ifestly poor logic to state twenty-two and a half feet depth of water
covered the tops of all mountains, and can only reasonably be
believed that the composer of the story lost recollection of all
other eminences than those in the immediate vicinity of the palace
she resided in (that of St. James, in London) while forming the
fabrications.

GENESIS: CHAPTER VUI.
The composer assumes to know that an invisible spirit, which
she designates this time by the single short tide God, remembered
Noah ! This, of course, she could not have known ; but she
records sufficient proof that she remembered well the title she
used as a hero to her flood story, and states the windows of
heaven were stopped, and that after the end of 150 days the
waters were abated and decreased continually until the first day of
the tenth month, and then the tops of the mountains were seen !
thus making fourteen months for the water to have covered the
earth and all mountains, when most persons know that waters will
flow till they become level or nearly so ; consequently, had ever
a sufficiency of water at any time have been found to have covered
all the ground, there could have been no valleys empty for the
unnatural quantities to have receded to, and the surface of the
universe must ever have remained entirely water ! Another state
ment equally ridiculous can be found in verses twenty and twenty-
one, that the man who is stated to have been commanded to go
through the incredible task ! of building so large a bark, and
gather the unbounded supply of food for a male and female of

BIBLE AND TESTAMENT. 21
every species of the earth's inhabitants, to support them during the
fourteen months that the waters covered the earth and mountains — ;^
and as the tops of the mountains only are stated to have been seen
at the end of fourteen months, it is reasonable to beUeve it would
have taken fifty months more for the tillable portion of the earth
to have had the water receded from it so that it should he in the
condition to be cultivated, and then some months would of course
transpire before there could be food to suit the varieties of living
beings — yet notwithstanding all these natural and needful consid
erations, the composer states that the man who was commanded to
save the couples for breed, took of every clean beast and bird, and
made a burnt sacrifice to the power that gave him the instructions
to save them ! and that the Lord smelled a sweet savor ! This
statement manifestly shows, with the former parts ofthe chapter, that
the composer was not perfectly sane and sober, or she would not
have been likely to write anything so contrary to reason and
truth, that either a visible or an invisible being could obtain a
sweet smell from burning flesh, bones, sinews, and feathers ; and
wild and contrary to reason, nature, and truth, as the statement
evidently is ! the composer makes numerous repetitions of it in the
course of the Bible, and on this occasion the composer shows her
self to be so improperly inspired, as to cause her to boldly assume
knowing that an invisible spirit said in its heart, it would not any
more curse the ground for man's sake !

GENESIS: CHAPTER IX.
The composer states Noah and his sons had the same unneces-
tary command given them as she stated was given to whales, and
her imaginary first man and woman to be fruitful and multiply,
which command is twice stated in this chapter, showing the treach
ery of the composer's memory ; this is well known to be a com
mon occurrence with most wine-bibbers, as they generally torment
their hearers with repealing nonsense ! The composer in this
chapter assumes to know that an invisible spirit talked consider
ably ; and she gives an account of Noah, the hero of her flood
story, who she has represented was favored by the almighty,
tillwise spirit, above all other men, being drunk, which appears to
prove more, that she was not sober herself while composing the

22 REVIEW OF THE
Story, otherwise she would have portrayed a spodess and blame
less character for the one pictured forth as being so highly and
peculiarly favored by the power or spirit represented to know all
things.

GENESIS : CHAPTER X.
Repetition is made of the names of the sons of the hero of the
flood story, and names of their sons and their generation. One is
stated to have been a mighty hunter before the Lord. No other
word about the Lord, or any of his other tides, is made use of iu
this chapter of thirty-two verses, neither is it pretended that any
Lord or God spake a word of it.

GENESIS : CHAPTER XI.
The composer assumes to know that the Lord proposed to his
associates to go down to the earth, whose people were striving to
build a tower that would reach to heaven ! but, previous to this
proposition, had stated that the Lord came down ! to see the city
and the tower Avhich the children of men had built ! and after that
represents the invisible spirit as being jealous of the people's skill
and industry, and proposing to its associates that all of them go
down with it and confound their language. As they then all had
one language ! so it proposed that the whole company of lords
should confound the people's language, that they should not under
stand one another. This manifestly shows, more plainly, that the
person was not sane or sober who would attribute such cruelty
as this to the same name or hero of a book wherein it is also stated
that the Lord is represented full of mercy and loving-kindness,
than it does that any being or spirit superior to man was known to
them. The composer, in verse nine, sums up in positive style (of
language), that the Lord did confound the language of all the
earth! [Comment: Difference in language, and differences of
speaking the same language, naturally occur in isolated situations.]
The rest of the chapter (tAventy-two verses) consists of men's
names, stating, in rude style, they had children born to them.

BIBLE AND TESTAMENT. 23
GENESIS : CHAPTER XII.
The composer assumes to know that the Lord told Abram to
get out of his country ! and out of his father's house ! which state
ment does show more plainly that the Avriter did not know of a
lord superior to man than it does that she did, as most men
would have known that a man could not leave his country without
leaving his father's house ! But the writer plainly shows herself
to have been in an unfit condition to compose with reason, and
boldly states that the Lord told Abram it would bless him, and
make a great nation of him ! and that in him all families of the
earth should be blessed ! and that it would bless them that blest
Abram, and curse them that cursed Abram. Thus, according to
this part of the said-to-be-holy Bible, not one family on earth has
any reason to fear any injury, punishment, or evil, from the invis
ible that the composer assumes to know so much of, and to ivhom
she gives such a variety of contradictory trahs of character, that are
totally incompatible to exist in one being. The composer states
that the Loid appeared unto Abram, ahd told him he would give
the land to his seed. Abram's wife is represented as being re
markably fair; and as the couple travelled toward the residence
of Pharaoh, Abram directs his wife to call him brother, and he calls
her sister. And the fair lady, being spoken of to the king, was
taken into the king's house, and Abram was treated well for her
sake ; and after a time they Avere allowed to depart, Avith sheep and
oxen, asses, camels, and men and maid servants. And Abram
was very rich in silver and gold. Surely a shameful lesson to be
told to scholars, either young or old.

GENESIS: CHAPTER XIII.
Abram and wife and Lot leave Egypt Avith all they had got,
which is stated to have been so great that the land was not able to
bear them ; so they parted. And it is stated that, after they had
separated, the Lord appeared unto Abram, and told him to look
every way, and all the land he could see should be his and his
seed's for ever! and that his seed should be made as numerous as
the dust. Comment : If it were possible for a man to obtain such
extensive property by telhng this story to his neighbors, the inhab
itants of the territory must have been extremely credulous and

24 REVIEW OF THE
simple, if they suffered him to take such unnecessary large posses
sions. But the only fair or suitable decision to be attained, on a
minute's reflection, after reading the wild tale, is, that the composer
of it was not in sober state while fabricating such nonsense.

GENESIS : CHAPTER XIV.

The composer does not assume to know that the invisible spirit
spake one word of this chapter.

GENESIS : CHAPTER XV.
The composer assumes to know that the word of the Lord
came to Abram in a vision ! telling him it was his exceeding
great reward ; and that Abram asked it what it would give him,
seeing he was childless, and that one born in his house must
be his heir ! and that the Lord told him he should have an heir
from his own bowels ! And the Lord brought Abram forth
abroad, and told him his seed should be as numerous as the
stars ! And the composer assumes to know Abram's belief.
But in her repetition of the Lord telling Abram again that
it gave him land to inherit, she represents Abram requiring a
pledge, whereby he should place confidence in the same power
that has been represented to have rewarded him so profusely;
and that the same invisible spirit condescended to allow this
deceitful man a pledge, who had instructed his fair wife to call
him brother, and whom he called sister, while journeying tow
ard the residence of the rich king Pharaoh. The licentious feel
ings of the composer appear evidently to have induced her to
make up this story in the rude manner in which it is composed.
And in verse nine records plain proof that she lacked sober
sense, in her statement that the Lord God said unto Abram,
Take (as a pledge) for me an heifer of three years old, and a
she goat of three years old, and a ram of three years old, and
a turtie dove, and a young pigeon, and that, when the sun
went down, behold a smoking lamp and a burning furnace passed
between these. Thus the composer exhibits a desire to make
the story marvellous, and at the same time a deficiency of sober

BIBLE AND TESTAMENT. 25
sense. And further states, that, on the same day, which, from
her previous statement of the animate lamp and furnace, was
represented as being after the setting of the sun and dark! the
Lord gives to Abram all the land of ten different nations, and
describes the boundaries of the gift in the same manner as one
man would that sold land to another.

GENESIS : CHAPTER XVI.
Sarai, the fair wife of Abram, who is represented to have
joined with her husband in the worst of all tricks of deception
in the preceding chapter, and who again, in the twentieth chap
ter of the same book, is represented to have joined with her
husband in playing the same deceptive trick on the rich king
Abimelech, the same strolling fair is represented no children
did bare ; which is known was the case with Queen Elizabeth,
the composer of the story, who here does pretend that Abram's
old wife was so much his friend as to present him with a young
maid, and direct him to take her as a wife. This all experi
ence has shown is rarely, if ever, done by any wife ! But the
licentious habits of the composer has made her evidently yield
to composing much rudeness and indecency in various parts
of the work, aided, beyond reasonable dispute or doubt, by the
inspiration of the same article she attributes to the hero of her
flood story — making too free use of wine. In verse six the
composer appears to have viewed occurrences, or formed her
thoughts, in a manner more according to nature, in the state
ment of Abram's old wife dealing hardly with the young wife
she had given to her husband {to be his wife), when she saw
her appearance indicated she would have a child ; and states
the young wife fled from the presence of the cross old wife,
and that the angel of the Lord found the young wife by a foun
tain in the wilderness, and told her it would multiply her seed
that it should not be numbered ; and told her she was with
child ! and what to call its name. Similar stories to this are in
other parts of the Bible, and also in the Testament, all form
ing collectively strong proof that one person principally com
posed and wrote both books ; and the style of frequent repeti
tions of sentences and parts of stories, and recapitulations of

26 REVIEW OF THE
stories, manifestly indicate, that if more than one person wrote
the manuscript that the work was printed from, that composer
and scribe were both generally' under inspiration of wine while
committing their imaginings to writing, and that the scribe,- it
any did assist, must have been a person accustomed to write law
documents. But it certainly conveys an appearance of having
been written principally by one person, as the statements gen
erally are singularly unnatural, and Avildly contrary to reason and
all well-known organization, to be the imaginings of more than
one mind ! In verse twelve it is stated the angel tells the young
deserted wife that her child shall be wild, and that his hand will
be against every man, and that every man's hand shall be against
his hand, and that he shall dwell in the presence of his breth
ren ; Avhich story does plainly show, that the composer was not
in a state to know that wild men and others did not live in the
presence of each other.

GENESIS : CHAPTER XVII.
The composer states the Lord told Abram who it was ! giving
itself a double tide, and told Abram to walk before it ; and that
Abram fell on his face, and that God talked with him, giving him
a new name ! and told him that it had made him a father of many
nations. Abram has, previous to this, been stated to have had but
one child, the son of the young wife that his old wife is stated to
have given him, and he eighty-six years old, and reckoned well
stricken in age.
In verse ten the composer commences an unnatural and very
improbable story — that the same spirit, who is represented as be
ing full of mercy and loving-kindness, gives command to have a
cruel operation performed on every male child, both all that are
in the house and all that are bought Avith money. And, notwith
standing this declaration, so bold and funny.
It appears to suit the composer's mind so well,
Tliat she does many times more similar ones tell ;
Although they whh other parts of the work corroborate sufficiently bad.
As to make the composer appear rather mad.
The old wife's name is stated, in verse fifteen, to be changed by

BIBLE AND TESTAMENT. 27
the spirit that is represented as immutable. And God tells Abra
ham (which is the new name the composer of the story states God
gave to him) it will bless his wife, and give him a son of her, and
that she shall be a mother of nations ! Then, the composer states,
Abraham fell on his face and laughed ! and said in his h^art. Shall
a child be born of him that is a hundred years old? and shall Sa
rah Avho is ninety years old bear? And the composer further as
sumes to know that God said, Sarah thy Wife shall bear thee a son
indeed ! and that he had blessed the son of the young wife that the
old wife gave him, and that he should have twelve princes among
his sons, and should multiply exceedingly ! This is the same
child that was stated to be wild in sixteenth chapter. In verse
twenty-two the composer states God left off talking, and went up !
but does not pretend to know where it went up to ; and makes
repetition of her indecent, cruel story, stating that Abraham per
formed the cruel operation on himself, and all that were born in his
house, and all that were bought with his money, when he was
ninety-nine years old, on the self-same day as God had said unto
him. Comment: Of Abraham doing all that any invisible spirit
said to him, no rational being can doubt for a moment ; but that he
and every man always can perform, without either sight or touch,
as no one can ever have known the existence of such!
And the composer of the scrip has sufficiently proven, that she
knew more of kings, courts, palaces, armies, and earthly grandeur,
than she did about invisible beings or regions.

GENESIS: CHAPTER XVIII.
The composer states, the Lord' appeared unto Abraham as he
sat in the tent door, in the heat of the day ! and some men asked
Abraham where his wife was, and Abraham told them in the tent,
and one told him he would certainly return, and that his wife
Sarah should have a son ; this is a repetition of the promise stated
in the seventeenth chapter to have been made by God ! Abraham
and Sarah are stated to have been well stricken in years at this
time. Repetition is also made that Sarah laughed within herself,
saying, " After I am old, shall I have pleasure, my lord being old
also?" And the Lord asked Abraham why Sarah laughed, say
ing, " Of a surety shall I bear a child, that am old ?" Repetition

28 REVIEW OF THE
is made that the promise of the old lady hearing a child is renewed
as being spoken by the Lord, and also of Sarah denying that she
laughed when the strange promise was made that she should bear
a child in her old age ; and that God said, " Nay, but you did
laugh." The composer states in verse seventeen that the Lord
inquired whether he should "hide from Abraham that thing which
I do, seeing that he shall become a great nation, and all the na
tions of the earth shall be blessed in him." Thus the composer
has plainly shown deficiency of sober sense all through the story
of Abraham and Sarah alias Abram and Sarai, representing them
as becoming immensely rich, by means of the grossest of decep
tion, and of being profusely and peculiarly rewarded by an invis
ible spirit, that she represents as being very sociable and talkative
with them. Fourteen more verses are filled with statements that
this deceitful man and an invisible spirit held conversation.

GENESIS: CHAPTER XIX.
This chapter appears to have been written by a wild sot,
As in it is stated two angels appeared unto Lot,
As he sat in the famous city Sodom's gate,
And a feast was made for them, it doth state.
But an assembly of men from the city
Did not consider Lot's visitors so pretty.
And told Lot to bring the men forthwith out.
That they might see them and know what they were about.
But Lot did for his supposed angels pray, [way.*
And offered (in their stead) two virgin daughters, to be treated any
And the men outside ofthe door, it is stated,
Were by those inside struck blind.
This improbability is so related,
That those outside could not the door find.
And Lot's visitors laid hold of his two daughters and told Lot to
escape for his life to the mountain, and not look behind him, lest
he be consumed ! They had told him, in verse thirteen, they
would destroy the city, and in verse fourteen that the Lord would
destroy it, and in verse twenty-four it is stated that the Lord
rained brimstone and fire from the Lord! out of heaven, and over
threw those cities, and their inhabitants, and the plain! and all
* In this chapter. Lot's daughters are treated of as virgins and as mar
ried women, and as having had children by their father.

BIBLE AND TESTAMENT. 29
that grew on the ground. But Lot's wife looked back and be
came a pillar of salt! And the composer of the story assumes to
know that an invisible spirit remembered Abraham, when it over
threw the cities where Lot dwelt ; this is making it to appear, as
though Lot had a cot on a plot, that crossed the line, of the cities
that blazed and amazed his wife, when she lost her life in a crack,
for simply looking back ! In verse thirty it is stated, that Lot was
so ill fated that he and his two daughters dwelt in a cave, and in
due time they had each a child, and that they both thought it
right to get their father drunk night after night ; thus the com
poser of the story, who it appears was a queen, has written much
that is obscene, and in many other parts of both Bible and Testa
ment has given proof of licentious feelings and wild imagination,
and has oft pictured the female character as bad as her own was
known to be, and frequently shown forgetfulness, and has done so
in this story by stating Lot's daughters had husbands, which she
DOW forgets, and states their father was the father also of his
daughters' two sons. The following chapter to this is a specimen
of this style of composition ; and the story respecting Zipporah,
the wife of Moses, in Exodus iv. and xxv., and the story of Jo
seph's mistress, and several others, with those of David's and Sol
omon's ladies, all portraying the female character shamefully bad.

GENESIS: CHAPTER XX.
Abraham's wife, who has been represented, some time back,
as being old and stricken in years, is again represented to have
so much enamored a rich king that he takes her into keeping, as
her old deceitful husband called her his sister, as it is stated he
previously did to the rich king Pharaoh ; and the composer of the
story shows, as she has often done before, that she was not in a
suitable condition to compose with reason, and assumes to know
more about the transactions of the deceitful old woman, and the
king who had made choice of her, than any sober person would, in
verse four ; and in verse three has stated that God came to king
Abimelech in a dream by night, and told him that he was but a
dead man for the woman he had taken, for she was a ivife, and
commanded that she should be restored to her husband and he
should pray for the king ! so. it is stated that the deceitful Abra-

30 REVIEW OF THE
ham prayed, and that God healed the king and his wife and his
maids, and they bare ch'Idren, and that the Lord had prevented
them before ; this change in one night appears not to be right. In
verse fourteen it is stated king Abimelech gave Abraham sheep
and oxen, and men and women servants, and a thousand pieces
of silver, and restored him his wife ! tbis is a similar reward as
the composer stated in chapter fifteen was given by king Pharaoh
to the deceitful couple, Avhen they played the same trick on him
as they are now stated to have played on king Abimelech. But,
to the honor ofthe fair sex, it is undoubtedly Avell known that it is
a very rare occurrence to find any of them acting so base as this
old woman Sarah, alias Sarai, is represented to have acted, or even
Jethro the priest's daughter Zipporah, or Joseph's mistress, or
she that deceived her husband the young carpenter of the village
of Bethlehem, which story lays the foundation of the bold pretence
of knowing that human beings are to be burnt millions of years
longer than any known substance could retain its form in fire! as
hell is only treated of in the Bible as being ivithin the belly of a
fish ! But is vastiy contradicted of being so cool in the Testa
ment, as in one chapter of that book it is thrice stated the fire will
never be abated ! and that people had better enter into the king
dom of God with one foot, one hand, and one eye, after throwing
the mates of them away, rather than their Avhole body should be
cast into hell, where tbe worm dieth not, and Avtiere the fire is
never quenched. This the composer doth three times state, much
like inebriate prate, but in her world-making story did not pretend
to know that a hell was created. But in the latter part of her ivii-
tings under the title of the New Testament, she shows herself more
bold, and makes statement of a hell, and that an angel into it fell.

GENESIS: CHAPTER XXI.
The composer states the Lord visited iSarah and did unto her
as he had said ! for Sarah conceived and bare Abraham a son in
bis old age at the set time it was promised ! and Abraham per
formed a cruel operation on his son, as God had commanded him ;
this improbability the composer has stated also in the seventeenth
chapter, that Abraham performed the same cruelty on all that Avere
born in his house, and on all that were bought with money, as

BIBLE AND TESTAMENT. 31
God commanded him, being now stated. It is reasonable to
remark again, that statement so far, without doubt is true, as no
one can find a God who would be so cruelly inclined, as to make
human beings and set one to mutilate others ; the story palpably
shows stronger proof that the composer was not in a suitable state
of mind to write truth or reason, than it does that the composition
was inspired by any power superior to man, for scarcely a sober
man could be found who would compose so improbable and inde
cent a story. In the sixth verse, Sarah alias Sarai says God hath
made her to laugh, so that all who hear her wiU laugh with her.
This story is certainly a very laughable one, and shows plainly
that the composer of it was by no means a hypochondriac, nor a
dull melancholy person, but on the contrary a gay lascivious jade,
who studied mostly fun and frolic, as the principal part of the work
also doth show that she did study so.
Abraham's old wife desires him to cast out the son of the young
wife she had given him, and the composer states God tells Abra
ham not to grieve about it ! but hearken unto Sarah (the old
wife). Abraham rose up early in the morning, and took bread
and a bottle of water, and put it and the child on his young wife's
shoulder, and sent her away ! here the composer manifestly makes
one part of her fable not to comport with the other part, where
she has represented the old deceitful couple becoming suddenly
rich, and in another part states Abraham, alias Abram, to live in
such style as to have three hundred and eighteen servants that
were born in his house, trained for war and acting as soldiers (or
freebooters), which on a moderate calculation — the parents, sis
ters, and younger brothers of the three hundred and eighteen
young men-servants — would have made the whole number of ser
vants of Abram more than a thousand ; yet for not one to be spared
to escort the young wife, that had borne him a child ! to the wil
derness, stamps the deceitful Abram with the character of an
ungallant fellow. But the wild imagination and levity that are
exhibited in this chapter are also to be found in many others, and
form a leading trait of the work. In verse seventeen, it is stated,
God heard the voice ofthe lad ! and the angel of God called out
of heaven to its mother, telling her to bold the lad in her hand,
and it would make a great nation of him ! Thus heaven is made
to appear no higher than the top of a small tree, or the voice of
the babe loud as thunder.

32 REVIEW OF THE

GENESIS : CHAPTER XXII.

God is stated to have tempted the deceitful Abraham, alias
Abram, and to have called to him, and that Abraham answered,
" Behold, here am I !" It is also stated that God commanded
Abraham to take his only son ! as though he yet had but one,
when it has before been stated that he was double mated, and that
both wives had borne him a son ; the composer appears, while
writing this story, to have forgotten she had a story made, that
Abraham's young wife bore him one valuable son, and that his old
wife well stricken in years had also borne him one, which in- this
story is required of him to offer as a burnt offering ; and the wild
imaginings of the composer carries her on to state, that Abraham
stretched forth his hand, with a knife, to slay the prize of the old
wife, and that the angel of the Lord called out of heaven telling
him not to lay his hand on the lad, and that the angel with the
customary annexed titles, that make such phantoms believed by
the credulous, called out a second time out of heaven and said
it had sworn by itself ! " saith the Lord, because thou hast not
withheld thy only son, I wiU multiply thy seed as the stars, and as
the sand on the seashore ;" repetition is also made that in Abra
ham shall all nations of the earth be blessed. The composer with
her usual levity states that a woman bore eight children to Abra
ham's brother, and that his brother's concubine, whose name is
given also, bore him four more. Thus the story of God swear
ing, and concubines bearing, &c., &c., certainly show want of so
briety by their impropriety.

GENESIS : CHAPTER XXIII.

The age and death of Sarah, alias Sarai, is stated ; also the
name ofthe place where the deceitful jade was buried, but not one
word about any God, or Lord, or Holy Ghost.

GENESIS : CHAPTER XXIV.

In this it is told that Abraham was old, and that he told a ser
vant to draw nigh and put his hand under his thigh, and he would
make him swear by the Lord God of heaven, and the God of earth !

BIBLE AND TESTAMENT. 33
In this sentence it is plainly seen much mischief has been done by
the queen who thus wrote, by which she did pompous nonsense
promote. Abraham, alias Abram, sends his servant to the country, as it is
stated, that the Lord God of heaven had taken him from ! Repe
tition is also made that the Lord took him from his father's house !
and that it sware ! it would give him the land. And this hypo
critical, deceitful man directs that God shall send his angel before
the man. The servant follows the example of his master in his
mission, by making free use of pompous phrases and titles referring
to supposed objects, and obtains a fair damsel for his master's son
by the name of Rebekah, who was asked if she would go with the
man, and she said, I will. So she and her sister and nurse were
allowed to go ; and Isaac, the son of Abraham's old wife, took
Rebekah and loved her. Jewels of both silver and gold, and pre
cious things, with raiment, are treated of in this pretended early
part of creation as being abundant. In another chapter a similar
story is made of IsSac having his name changed, and ofhis telling
King Abimelech that his wife was his sister, as his father had done
before him, and of the king seeing him sport whh Rebekah, and
telling him she was his wife, both showing the composer's levity.

GENESIS : CHAPTER XXV.
Abraham, alias Abram, takes a new wife ; and in this said-to-
be-holy chapter the composer states the name of said wife, aud the
names of her children, and, in her usual style of levity, that these
children had children ; and some story about the sons of Abraham's
concubines, and of Abraham and the son of the young wife that his
old wife. gave him — that both gave up the ghost, thus representing
the breath of man to be the ghost ! Repetition is made of a tale
of barrenness of Isaac's wife, similar to that about his father's old
wife, who brought Isaac forth in her old age, when she was well
Stricken in years ; and that, on Isaac entreating for his wife, be
cause she was barren, she soon felt a struggling, and inquired of the
Lord why she ivas in that condition. She surely must have known
why better than any supposed invisible spirit could have told her.
But the composer of the story, through improper boldness, states
that the Lord told Rebekah she had two nations within her ! And
3

34 REVIEW OF THE
the composer's usual levity and boldness, it appears, inspired her
to state that the first child Rebekah gave birth to was red and all
over hair, and that a brother to it was immediately born, who took
hold of the first child's heel The boys grew, and the father loved .
tbe red hairy one, because he eat venison. Here the composer j
has, as usual, shown that visible things were to her much better |
known than the imaginary ones she so bunglingly attempts to
pourtray. GENESIS: CHAPTER XXVI.
The composer states the Lord told Isaac to dwell in the land
it should tell him of, and it would give him all these countries, and
would perform the oath it sware to Abraham, alias Abram, and
would make his seed to multiply as the stars, and in his seed should
all the nations ofthe earth be blessed. This story being a repeti
tion of one of the same description and nature of one stated to have
been spoken by God to this man's father, the composer also repeats
a similar deceptive story of this man and wife playing the same
trick on King Abimelech as his father and mother did when they
declared ihemselves brother and sister. Both women are repre
sented to have been fair, so the king takes each of these fair ladies
awhile, and rewards their reputed brothers profusely ; and threat
ened all his people Avith death, if they touched the man or his fair
wife. And the man went forward and became very rich. This
is the third story of this lewd nature the. composer has made in the
first book of Moses ; but no account is yet given of the birth of
Moses, to which the composer appears not to have given a thought
until she writes her fifty-second chapter, under the title of the books
of that hero. In verse twelve of chapter twenty-six the composer
states the Lord blessed this Isaac, who had played the same de
ceptive trick on the rich King Abimelech as his father had done.
Who has also been largely rewarded by a spirit that the composer
states is equitable and just, and made man out of dust. But she
plainly does show, that she no such spirit did know.

GENESIS: CHAPTER XXVII.
This chapter is composed of a lesson of deception — of a mother
instructing one son to cheat his brother and deceive his father ! 
wilhout a pretence of either God or the Lord saying a word.

BIBLE AND TESTAMENT. 35
GENESIS : CHAPTER XXVIII.
Jacob's ladder is treated of. Jacob is represented to have laid
his head on some stones, which uncomfortable pillow caused him
to dream that a ladder reached from earth to heaven. This would
make an impression on his mind, that it would afford him an op
portunity to escape from his pillow, on which he could not rest
comfortably. And the composer of the story would naturally think
of this, and, to make the fiction appear marvellous, states, Behold !
the angels of God ascending and descending on it ; and behold !
the Lord stood above it, and told Jacob it was the God of Abraham
and Isaac, and that it would give him the land he laid on, to him
and his seed, and that his seed should be as the dust of the earth,
and in them should all families of the earth be blessed. This has
been stated several times before and attributed to other names, and
the kind promise being universal, makes praying and preaching per
fectly useless ! And, of course, those who are supported by such
business, prefer selecting texts that terrify people into the belief that
to believe what they preach will save them from everlasting burning.

GENESIS : CHAPTER XXIX.
A LESSON of deception is also given here, as well as in the pre
ceding chapter. Beginning with about the most pleasant tale of the
whole book — that Jacob met his fair cousin Rachel by the Avell, and
kissed her, and Ufted up his voice and wept ! The composer also
makes it appear that Rachel was niece to Jacob, as well as repre
senting her as cousin to him. But the worst of the story is the
statement of the father of Rachel deceiving Jacob, after he had
agreed to give him Rachel to be his wife, for whom Jacob had
formed an affection, and had agreed to serve her father seven years
for her. After he had faithfully performed his part of the contract,
the father of Rachel makes a feast for all the men of the place, and
in the evening brought an older daughter to Jacob, who found out
the deception in the morning, and accosted the father on account
of the treacherous trick he had played hira, in giving him a daugh
ter that was older, and ill-favored, and tender-eyed. And Rachel
was beautiful ! so the young man served seven more years for Ra
chel, the one he loved ! Fifteen more verses are filled with tbe
composer's usual style of levity, similar to what has been stated

36 REVIEW OF THB 4
respecting Abraham, alias Abram, and Sarah, aUas Sarai — of Ja
cob's wives giving each a young maid to Jacob, their husband, that
they might bear him children in the periods (as the rude composer
states) they were prevented from bearing by the Lord. Surely it
is high time, in this age of improvement, to set such fabrications
aside, and introduce doctrines that are practically and demonstrably
known to be true and useful.

GENESIS : CHAPTER XXX.
This is the chapter containing the rude statements of Jacob's
two wives each giving him a maid, and telling him what to do to
them, to cause them to bear children ; and of one of his wives
telUng Jacob that God had judged her, and heard her, and given
her a son. And the tender-eyed wife tells Jacob that God has
given her her hire, because she had given her handmaid to her
husband. And Jacob's first love, Rebekah, tells him that God
had taken away her reproach by causing her to bare Jacob a son,
and said, God shall add to me another! Thus the composer
makes free to use letters three on all manner of occasions, or, at
any rate, on a vast variety of contradictory ones, attributing to the
word many occurrences nowhere else known, or heard, but in the
work left by the queen.
The last thirteen verses contain another lesson of deception, un
der pretence of righteousness. Jacob agrees with the father of his
wives, that the speckled and spotted among the flocks of his father-
in-law should be his for his services in taking care of the whole ;
and after thus bargaining, Jacob took green rods and peeled white
streaks in them, and put them in the troughs which the cattle drank
out of, and the cattle brought forth spotted and speckled young.
But when the feeble cattle came to drink, he did not put the va
riegated sticks in. And he had much cattie, camels and asses, and
increased exceedingly ! and had maid servants and men servants.
In the foUowing chapter he tells his wives that God has taken away
their father's cattle and given them to him.
It is certainly high time the three letters, god, were applied to
more useful, rational, and better purposes than that of deception.

bible AND TESTAMENT. 37

GENESIS : CHAPTER XXXI.

This chapter is also a lesson of deception. The composer
states that the Lord told Jacob to return to the land of his fathers.
Then Jacob called his wives, and told them their father had de
ceived him ; but God had not suffered their father to hurt him.
For when their father told him the speckled of the flocks should
be for his wages, then all the cattie bare speckled, and if he said
the ring- streaked should be for my wages, then bare all the cattle
ring-streaked. And adds, thus has God taken away the cattle of
your father, and given them to me. Like most of the stories
throughout both Bible and Testament, this is garnished with a
dream in rude style ! So in verses ten, eleven, twelve, and thir
teen, is more rudeness and indecency stated to have been spoken
by an angel, who styles itself the God of Bethel, or so it is stated.
And in verse sixteen it is stated the wives of Jacob declare, that
all the riches God has taken from their father that is theirs ! and
their children's. Thus transactions of the worst kind are attributed
to the short title of God. Jacob steals away unawares with his
wives and all his goods, and his father-in-laAV misses some of his
property on which he set much value, and pursues after Jacob,
and overtakes him. And the composer of the story states that
God came to Laban, the father of Jacob's wives (which is stated,
as most other parts of the fiction are, to have occurred in a dream
by night !) and told him not to speak either good or bad to Jacob.
In verse twenty-five repetition is made that Laban overtook Jacob;
but the composer represents the old gentleman acting different from
the instructions verbally given him by the august character repre
sented to have made all that is visible, and much that can not be
discerned (to exist), in six days. And instead of making the dif
ferent parts of the story corroborate someivhat with each other,
by stating the man who had been so highly favored as to have a
spirit talk to him that no one can obtain a glimpse of, this man up
braids his son-in-law, and says much to him ! and asked him why
he stole away, and why he did not let him know he would go, that
he might have sent him away with mirth, song, tabret, and harp ;
and reminds him that he had no chance to kiss his children. And
also teUs the husband of his daughters that God told him yester
night not to speak to him, and charges his son-in-law with having
stolen his gods. And the son-in-law teUs the old gentieman that
5

38 REVIEW OF THE
God has seen his affliction, and the labor of his hands, and had re
buked Laban yesternight ! And Jacob took a stone and set it up
for a pillar, and told his father to gather stones, and the father said
the heap of stones was a witness between them two ! Comment :
Surely they never would give false testimony. The whole story
must be discerned to be improbable by an attentive perusal, and
the composition evidentiy exposes a want of sober sense in its com
poser, more than forming a particle of evidence that it has been
written or inspired to be written by any superior power to man.

GENESIS : CHAPTER XXXII.
The composer states that the angel of God met Jacob. In verse
thirty Jacob boasts that he had seen God face to face ! and his life
was preserved! No other word about God, Lord, or Ghost, in
this chapter. But in another chapter, under the title of the books
of Moses, the composer attempts to picture a spirit, or being, by the
tide of the three letters, g o d, as declaring no man shall see its face
and live ; by which statement the queen appears to insinuate, that
she and the rest of her sex are not debarred the privilege of seeing
the invisible spirit, if they can find it. And states that such a spirit
clapt Moses, its servant, in the cleft of a rock, and hid him with its
hand, as it passed by. Thus the hand of the spirit need to have
been about ten feet long and five feet wide, which would make the
statement in Genesis (first and twenty-seventh) false ! AA-bere it is
stated man was made in the image and likeness of such an invisible
spirit. Thus every unprejudiced reader may discover, from chap
ter to chapter of the said-to-be-holy Bible and sacred Scriptures,
composition calculated to do much mischief, in cases where its ob
servance is forced upon children, by lumbering their memories and
filUng their minds with unnecessary dread, and also retarding the
acquirement of useful knowledge and instruction that would be of
daily use to them through life ! enabling them to be useful, agree
able members of society. Instead of which, the unbounded stress
that is put on mere belief in the New Testament, and preached
from, makes a difficult belief of more importance than all the con
cerns of life, and drives thousands to insanity.

BIBLE AND TESTAMENT. 39

GENESIS : CHAPTER XXXIII.

Jacob again states he has seen the face of God, and bestows
the tide of lord on his brother. No other Lord is treated of in
this chapter, and no pretence is made that it is the word of God.

GENESIS : CHAPTER XXXIV.

This chapter contains another lesson of deception, and a story
of seduction by force, and no pretence of any word from any God.

GENESIS : CHAPTER XXXV.
The composer states that God told Jacob to make an altar unto
God ! in Bethel, and that God appeared there to Jacob (verse
seventh); but Deborah, Rebekah's nurse, died! and was buried
under an oak (verse eighth). In verse ninth God appeared unto
Jacob again, and changed his name to that of Israel. Comment :
Here the composer shows the same flight of fancy as she did in
the seventeenth chapter, where she stated God changed the deceitful
Abram's name to that of Abraham, when he was Avell stricken in
years. Any person in their teens must surely be convinced, by
reading these inconsistent stories, that they are bungling fiction.
Repetition is made that God tells this man who he is, giving itself
a double tide, as on a former occasion pretended ! The composer
shows that she forgot stating, in verse tenth, that God changed Ja
cob's name to that of Israel, and that God called him by his new
name ; but writes eighteen more verses about Jacob, and that he
lived one hundred and eighty years ; ivhich is a proof the com
poser had forgotten her former statement, that, after her flood story,
God only allowed man to live one hundred and twenty years. Fi
nally, in the last verse of this chapter, the composer's recollection
appears to be recruited, by her stating this man gave up the ghost,
calling him by the new name she had stated God gave him.

GENESIS : CHAPTER XXXVI.

This chapter contains forty-three verses free from pretence that
God, or the Lord, or the Ghost, spoke a word more than any post !

40 REVIEW OF THE
and is composed of stories respecting men and their wives and
concubines. And many stories of fabled kings and dukes help to
fill up.

GENESIS : CHAPTER XXXVH.
Another lesson of deception is here presented, and also one
of licentiousness aud levity, casting a stain on the female character,
as the queen has done in former chapters, in the story of the two
daughters of Lot, and in the story of the fair deceiver Sarah, alias
Sarai, and the story of the fair Rebekah. And the tales or fabri
cations of this chapter are, like most of the stories throughout the
work, garnished with a dream : this has two such embellishments.
Joseph tells his brethren that he dreamed, in his second dream,
that the sun, moon, and the eleven stars, made obeisance to him !
Repetition is made of his telling his brethren of this dream. This
style of composition can be discerned as one ofthe general features
of the work, and is also a common practice with most persons in
their conversation when their faculties are impaired with strong
drink. Joseph's brethren strip his coat off and cast him into a pit,
and afterward sell him; and they killed a goat and dipped his coat
in the blood, and brought it to their father, and said they found it.
And the father, knowing the coat, supposed wild beasts had de
voured his son Joseph ; and be rent his clothes, and put sackcloth
on bis loins, and mourned for his son, and refused to be comforted
by the deceitful, cruel sons, or anybody else, and said he would go
down mourning to the grave. Thus the composer has filled up
this chapter of thirty-six verses, without pretending that any Lord,
or God, or Ghost, spoke one word of it. Leaving no chance for
those who act the merry romance, of declaring the book to be the
word of any such that no person can see or touch.

GENESIS : CHAPTER XXXVIII.

This contains another lesson of deception and levity. The
composer states the Lord slew a man. This is representing such
a spirit in a contrary manner from the statement in another chapter
of the work, where it is stated to be slow to anger, and full of

BIBLE AND TESTAMENT. 41
mercy and loving-kindness. Contradiction, and repetition, with
inconsistency, will, by observation, be found on most of its pages.
The eighth and ninth verses are extremely indecent! and are such
as scarcely any sober person would commit to paper. The fif
teenth verse commences another shameful, lewd story, and con
tinues through fifteen verses of this said-to-be-boIy Bible, or word
of God, as many that are supported by preaching out of it and the
New Testament boldly style it. The Testament has similar inde
cent and inconsistent stories in it, and the style of it throughout
manifestly shows, that nearly, if not quite, the whole of both books
have been composed by a person of wild imagination and of licen
tious habits, who does not pretend that any Lord, God, or Ghost,
spake one word of this chapter.

GENESIS: CHAPTER XXXIX.
The composer states the Lord was with Joseph, and also that
Joseph was in the house of his master, an Egyptian ; and also
that his master saw the Lord was with him, and that Joseph was
well favored; and his master's wife cast her eyes upon him. The
composer stigmatizes the female character in this story as bad as
she has done that of Sarah, alias Sarai, Lot's two daughters, and
the fair Rebekah ; but portrays the character and conduct of Jo
seph to be more faithful to his master than it is natural to expect it
would have been, under such temptations as the levity of the queen
must have induced, or inspired her so boldly and impudently to
state, which but few licentious persons would do without the aid
of strong drink. It is not pretended that God spake one word of
this chapter.

GENESIS: CHAPTER XL.
A KING is treated of as living in such style as to keep such a
number of butiers and bakers that he had chiefs over each, which
does not correspond well with the story that the world was so re
cently created. Twenty-three verses are filled with a story re
specting King Pharaoh's chief butler and chief baker, and that he
hanged the chief baker. In another chapter it is stated tiiis king

42 REVIEW OF THE
also kept magicians, and that immense numbers of people were
driven cruelly by taskmasters of this king's appointing over them
to the labor of brickmaking, which also appears to contradict the
statement of the earth being so recently made as it is pretended ;
for if that statement were true, owners of land could have been but
few, and people would have supported themselves independently
by cultivation, rather than have suffered themselves to be slaves to
a fellow-being. Not one word of this chapter is stated to have
been spoken by any Lord or God. But it is, like most others,
garnished by dreams.

GENESIS: CHAPTER XLI.

The word God is freely made use of in this chapter ; but it
is not pretended that any spirit spake one Avord of its fifty-seven
verses. A useless, silly detail of two dreams compose the whole,
free from pretence that either God or Lord spake one word.

GENESIS : CHAPTERS XLIL— XLV.
These four chapters are free from pretence of any part being
the word of God.

GENESIS : CHAPTER XLVI.
The composer states God spake unto Israel, calling Jacob !
Jacob ! and he answered, Here am I ! And that God told him
who he was, and that he would make of him a great nation ! and
would go down with him into Egypt, and would surely bring him
up again.
The composer shows that, while she composed this chapter,
she had forgotten her statement in the three last verses of chapter
thirty-five, where it is stated that Israel, alias Jacob, died ! — gave
up the ghost ! — consequendy he could speak no more than a post.
Thirty-one verses of this chapter do not contain any pretence
that God spake one word of them.

BIBLE AND TESTAMENT. 43

GENESIS : CHAPTERS XLVII.— L.

Not one word in these four chapters is pretended to have been
spoken by any God or Lord.

And by observation it can easily be discerned, where the pre
tence is made that a God, or a Lord, or an angel, spake, that the
fabrication is generally ridiculous, and inconsistent, and altogether
improbable! if'not impossible! And as it respects all that has
been written about a ghost, it would certainly be more manly and
rational to treat of a wooden post, as then people could have
ocular demonstration that the article existed which was treated of,
and could judge whether what was stated about it was true. And
they would not be likely to have their minds filled with unnecessary
dread, or be driven either distracted or crazy ; which lunatic asy
lums in most countries bear sad evidence of, that many thousands
have had their reason destroyed by the terrifying tales that have
been preached to them about imaginary spirits and regions.

EXODUS: CHAPTER I.

One set of people are represented to have been much oppressed
by having task-masters set over them, who made their lives bitter
by grievous burdens of hard labor, and compelled them to make
brick and build cities of treasure for king Pharaoh, which king is
stated to have ordered the midwives to kill all the male children !
and as the composer ofthe story had no children of her own, this
story appears to have suited her fancy so well that she relates it
twice, and states that the boys were saved, and on that account
God made the women who saved them houses ! which fabrication
corresponds not well with the former part of the chapter, that there
lived people at the time who were held in bondage to make brick
and build cities ! neither does the story of Pharaoh being able to
exercise such power over people, as is stated he did, corroborate
with the story of the world being recently created, for if it had

44 REVIEW OF THE
been possible the immense bulk had not been in existence at any
time, it is by no means probable it ever would have existed ; but to
those who have been led to believe such an impossibility did occur
on a certain day, it might be asked, who can tell where the mass
was brought from? and it can not reasonably be believed that one
man or one set of people could hold others in bondage, in an
early stage of the settlement of the earth by man, when an unlim
ited, unoccupied territory without owners, was before them ; and
some credit is due to the wild writer, for not being in this chapter
so bold as to pretend that a God spake a word of the fabrication —
no, not one word.

EXODUS: CHAPTER II.
In this chapter an account is given of the birth of Moses, the
murderer ; showing the forgetfulness of the composer, as she has
styled the fifty-one preceding chapters the writings of this babe,
and the statements of occurrences that are there treated of as hav
ing transpired would make it appear this babe had been Avriting
2600 years previous to his existence; and as the story of the
world being made on the first day of time, Moses needs to have
been suspended in chaos before time began, to give him a chance
to know any thing on the first day of the year one. It is stated
he slew an Egyptian, and soon after was rewarded by a priest with
one ofhis daughters, and no account is given that Moses was pun
ished or tried for the murder he had committed. But soon after
he is termed the servant of God, and represented as acting as his
agent ! receiving commands from him, and telling the people he
had been thus honored. The composer of the story assumes to
know of a God that heard the groaning of the people, and that he
looked upon the children of Israel and respected them ; but does
not pretend to know that any God or Lord spake one word ofthe
chapter.

EXODUS: CHAPTER III.

The composer assumes to know that an angel appeared unto
Moses the murderer in a flame of fire! out of the midst of a

BIBLE AND TESTAMENT. 45
bush ; and that when the Lord saw he turned aside to see, God
called unto him out of the midst of the hush, for Moses had said
he would turn aside to see why the bush did not burn ! and it
is stated God called " Moses, Moses !" and he said, " Here am
I !" and the composer assumes to know that God tells Moses not
to draw nigh, and to pull off his shoes !
The composer further assumes to know of a God telling Moses
the murderer who himself was, and that Moses was afraid to look
upon him, and hid his face ; it is also stated the Lord said he had
seen the affliction of his people, and that he knew their sorrows
by reason of their task-masters, and had come down to deliver
them out of their hands, and to bring them to a large good land
flowing with mUk and honey ! the oft-repeated fable is added to
this, to the place of six different ites, a contradiction to the char
acter of equitable and just. And it is manifestly bad logic in the
composer to pretend to know an invisible spirit, and represent it
as being full of mercy and loving kindness, and also to represent
it as driving people away from their homes, at the same time pre
tending the world was but recently created ; which would have
allowed plenty of land for all parties ! It is stated God tells
Moses the murderer he will send him to Pharaoh, that he may
bring the children of Israel out of Egypt, and that Moses said
unto God, " Who am I, that I should go to Pharaoh, and bring
forth the children of Israel ?" It is stated God tells Moses he will
certainly be with him ! And Moses asks God, that when he
should tell the people that God had sent him, and they ask Avhat
is his name ! what he shall say to them ! Then it is stated God
tells Moses to say, " I AM hath sent me unto you :" with four
more long verses on the same subject ; and here begins the tedious
absurd stories of pretences that an invisible spirit, under different
tides, sends the fabled murderer Moses to the fabled Pharaoh,
with commands to have the children of Israel allowed to do sacri
fice in the wilderness, and each time the commands are stated to
have been given, a declaration is also stated to have been made by
the same invisible, that it would harden the same king's heart
that he should not obey the commands ! the invisible also tells
Moses it is sure the king will not let the people go! and directs
Moses to command every woman of the Israelites to borrow of
her neighbors, and of those that sojourn with them, jewels of
silver and gold, also raiment, " and put them on your sons and

46 REVIEW OF THE
daughters, and spoil the lenders ;" it is also stated that God says
he will give the borrower favor in the sight of the lenders. This
comment manifestly appears to show the composition of the chap
ter to be the imagination of one inspired by strong drink, more than
it does of its being the word of a God of equity and truth, or a
being full of mercy and loving kindness.

EXODUS: CHAPTER IV.
The composer states, Moses tells God the people would not
believe him, and will say the Lord hath not appeared ! and that
the Lord asks Moses the murderer what he has in his hand !
Moses answers, A rod ; and the Lord tells him to cast it on the
ground, and by Moses' doing so it became a serpent, and Moses
is represented to have fled from it ! which is the exact mode of
conduct practised by those who act tricks of legerdemain, showing
clearly that the composer of the story had indulged herself with
amusements of that kind, and it can not be well doubted that
queen EUzabeth did so, who states the Lord told Moses to take
the serpent by the tail ! and that it became a rod again in his
hand ; and further, that the Lord told Moses to put his hand in
his bosom, and when he did so it became leprous as snow ; after
ward tbe same invisible told Moses to put his hand again into bis
bosom, and when he plucked it out, it was turned again as his
other flesh ! Thus it can be plainly seen, that a licentious queen
pictures scenes similar to those she had often seen and felt dis
posed to have some of her subjects act before her, while her dis
sipated course of conduct prevented her from being blest with
those natural enjoyments of a family circle of her own. She also
states that the Lord told Moses the murderer that if the people
would not believe those two signs, they would believe the latter
sign, and if they would not hearken to his voice, then to pour
water of the river on the land, and it should become blood ; then
Moses told the Lord that he ivas not eloquent, but slow of speech
and of a slow tongue. And the Lord repeated that he ivould be
with him ! Moses requested again to have some one sent ; then
the anger of the Lord was kindled ! and he told Moses that he
knew his brother Aaron could speak well ! and said, " And he
cometh to meet thee, and wiU be glad in his heart when he seeth

BIBLE AND TESTAMENT. 47
thee, and thou shalt put words in his mouth, and I will be with
thy mouth and with his mouth, and teach you what he shall do,
and he shall be to thee instead of a mouth, and thou shalt be to
him instead of God !" Thus the composer makes Moses a God
in this story, and further assumes to know of a God directing
Moses to take a rod in his hand and do signs with it, and telling
him to return to Egypt, for all the men who sought after his Ufe
were dead ! Comment : This story is similar to the one in the
second and twentieth of Matthew, where Joseph, the young
carpenter of the village of Bethlehem, who it is stated was inad
vertently mated to tiie fabled mother of Jesus, was told to return
from where he had taken flight by night, to the place whence he
had come, with the child and the deceitful dame, its mother, who
its real father's name did smother, as those were dead who sought
to take off its head, or take its life perhaps without a knife :
so Moses took his wife and sons, and set them on a long-
eared animal, and took the rod of God in his hand, while he jour
neyed toward his native land, and while he looked so brave and
bold, is by the Lord told to tell Pharaoh, " The Lord saith, Israel
is my son ! even my first born !" Comment: Here the composer
records that she has forgotten the nations and tribes stated to have
been created before her flood story, showing that she must have
yielded to the same fault that her hero of the flood story did, that
of drinking too much wine.
In verse twenty-four, it is stated that the Lord met Pharaoh by
the way in the inn, and sought to kill him ! this and the two next
verses plainly show that the composer ofthe story must have been so
much overpowered by stupefying and exhilarating beverage, that
she felt no respect for either sex or age, as she has been bold enough
to state, what it is a disagreeable task to relate or transcribe, although
it is needed to be done, as it treats of so high-standing a one as
the wife of Moses and daughter of a priest, maiming her son for
life, so that he would never want a wife, and this, it is stated, was
done with a sharp stone, cutting flesh without breaking bone, and
casting the piece of the lad by the feet of his dad, telling him he
was a bloody husband to her ! and the composer assumes to know
of a God that told Moses the murderer to meet his brother in the
wilderness, and that Moses did so and kissed him ! and that Aaron
spake all the words which th* Lord had spoken to Moses! Com
ment : This beyond doubt would be an easy task, and could be

48 REVIEW OF THB
performed silently. Thus all that is here stated that a God spoke,
is evidently as wild a joke as any inebriate would ever prate.

EXODUS: CHAPTER V.
MosES and Aaron tell a king, " Thus saith the Lord ! Let my
people go, that they may hold a feast unto me in tbe Avilderness ;"
and the king declares he does not know such a character, and will
not let the people go, and tells these said to be holy messengers
that they make the people idle, and also tells the people they are
idle, and orders their tasks to be increased, and the people tell
Moses he has been the means of a sword being set against them ;
then Moses charges the Lord with ill-treating the people. God
does not speak a word of this chapter !

EXODUS: CHAPTER VI.
The composer states that the Lord tells Moses, Now thou shalt
see what 1 will do unto Pharaoh. Repetition is made, that a God
told Moses who it was, and that it was known by some of its titles,
but not by the whole of them. Repetition is also made, that it
says it has heard the groaning of the children of Israel; and that it
tells Moses to say unto them, it will take them from bondage, and
bring them to the land it sware to give to Abraham, Isaac, and Ja
cob, and give it to them ! the children of Israel. Thus the com
poser assumes to know a God that could effect miracles by its nod,
yet she does it portray as talking in many a way, and here makes
repetition that it sends Moses and Aaron on a useless, wild com
mission. Fourteen more verses are filled with droll-sounding
names, stated to be of men, and their wives, and their children,
aiding to lengthen the book, and make it stupifying to the reader.
The two last verses contain another repetition of a Lord telling Mo
ses who it was ! and of Moses telling it he was incapable of making
Pharaoh hearken unto him. The whole forming another proof
that the composer lacked sober sense.

BIBLE AND TESTAMENT. 49

EXODUS : CHAPTER VII.

The composer assumes to know of a God who said to Moses,
the murderer, it had made him a god, and that his brother Aaron
should be his prophet; and sends a command to a king, and de
clares it wUl harden his heart, so that he will not hearken to the
command, that it might lay its hand on his kingdom, and bring
forth its own armies. The composer states Moses and Aaron
did as the Lord commanded them. This, of course, is one ofthe
few truths that are rare in the book.
The composer states the Lord told Moses and Aaron that, when
Pharaoh asked them to show a miracle, Aaron must cast down his
rod before Pharaoh, and it should become a serpent ! It was cast
down, it is stated, before Pharaoh and his servants, and it became
a serpent! And the king's magicians did the same with their rods,
and they became serpents! But Aaron's rod swallowed up their
rods ! And the Lord told Moses that Pharaoh's heart was hardened,
and he refused to let the peopl^ go ; and tells Moses to see Phar
aoh in the morning, before he goes to the water, and take the rod
which was turned to a serpent in his hand. And repelition is made,
that a Lord said that Moses shall say unto Pharaoh, Thus saith the
Lord, let my people go, that they may serve me in the wilderness.
And that tbe Lord does say. Thou shalt know that I am the Lord !
behold, I will smite with the rod that is in mine hand the waters in
the rivers, and they shall be turned to blood ! and the fish in them
shall die ! and the river shall stink ! and people shall loathe to
drink ! The seven last verses are filled with the same kind of
dismal curses, sufficiently showing that the composer thought her
self knowing, and other people fools. .

EXODUS : CHAPTER VIIL
The composer again assumes to know of a Lord that told Mo
ses, the murderer, to go and repeat the old story to Pharaoh to let
the people go. And if he refuse to let them go, I will fill his
borders with frogs ! and the river shall bring forth frogs abundant
ly ! they shall be in his house, and his bedchamber, and on his
bed, and in the house ofhis servants, and on his people, and in his
ovens, and kneading-troughs. Part of this same tale is repeated :
4

50 review of the
And the Lord, it is stated, tells Moses, the murderer, to teU Aa
ron to stretch out his hand with his rod over the waters of Egypt,
and the frogs came up and covered the land of that country ; the
king's magicians also brought frogs with their enchantments, it is
stated ; which can show or prove nothing more than that the
composer of the story was not in a sane and sober state when wri
ting, and that the compilers of the work never read it, but handed
the manuscript to a printer, who puzzled the whole throughout,
a letter at a time ; for it is only reasonable to believe, that the man
uscript of so wild a writer must have been as difficult to read as it
is to obtain knowledge from the reading of it in print. For the
whole to be understood, from the compilation, can certainly be
nothing more, than it has been composed by a person high in au
thority over people, who was made vain with indulgence and sump
tuous fare, and felt desirous of imposing on community tales to
alarm and stupify them, in order to hold them subservient and trib
utary ; and by indulging herself too freely, has rendered herself
incapable of planning the deceptive fable, so as to have the appear
ance of truth or probability. In this chapter she has shown the
boldness of pretending that a priest had power to cover the land
with frogs, and another priest had influence with an invisible spirit
to get them removed ; representing the first priest to have a hand
many miles long, and frogs as being abundant in unnatural locations,
and of innocent people being unnaturally burthened with a plague
of frogs, all proving a deficiency of sober sense in the composer,
and nothing else.
The composer appears not yet to have got sober; but assumes
to know of a Lord by whose word all the dust of the land of Egypt
became lice ; and proceeds to state, beyond reasonable doubt, more
lies, by assuming also to know of a Lord who sent a plague of
flies, so that the land was corrupted by them. And the composer
again assumes to know of a Lord who did according to the word
of Moses, in removing the flies from the king and his people so
completely that there remained not one ! Surely no sane or sober
person would ever have written such ridiculous nonsense.

EXODUS: CHAPTER IX.

The composer does not yet appear sober ; but is bold enough
to assume to know of a Lord telling the priest Moses to go to the

BIBLE AND TESTAMENT. 51
king of Egypt, and threaten him with a plague of murrain on all
the cattle, sheep, and camels. And also assumes to know, oi
strives to make all others believe so, that the Lord did that thing
do, and all the cattle of Egypt died. Next, a plague of boils and
blains, on man and beast, is stated to have been sent by the same
spirit that is represented in the work as being full of mercy and
loving-kindness. Next, the composer endeavors to make people
beUeve that she knew of a Lord who gave a man power to help it
send thunder, hail, and fire, at its desire, along the ground, and
that hail and fire were mingled, and that the hail broke every tree !
Thus any observer may see the want of sober sense in the com
poser, who states Moses spread abroad his hands ! to this Lord,
and the thunder and hail ceased, and the rain was not poured on
the laud of Egypt.

EXODUS : CHAPTER X.
The composer assumes to know of a Lord telling a priest to go
to a king, and that this Lord said it had hardened the heart of the
king, that it might show its signs before him, and that the priest
might tell in the ears of his son and grandson what it had wrought ;
and that two priests tell the king this Lord tells them, if he refuse
to let the people go, it will bring locusts, so that they shall cover
the face of the earth so that it can not be seen, and they shall eat
all that escaped from the hail, and every tree, and fill all houses.
And this Lord commands the priest to stretch out his hand over
Egypt. Surely the composer could not have been sober in being
such a supposer, as to think she could make people believe a priest
had so large a hand.

EXODUS : CHAPTER XL
The composer appears yet to have been such a doser, as to
have dreamed again that she knew of a God who told a priest it
would bring one more plague on a king ; and that it also tells the
priest to speak in the ears of the people, and to let every man and
WQman borrow of their neighbors jewels of silver and gold, and
that it gave the borrowers favor in the sight of the lenders. Arid
the priest tells the people, Thus saith the Lord ! about midnight I

52 REVIEW OF THE
win go out, and the first born ofthe land of Egypt shall die! from
the first born of the king that sitteth on his throne, unto the first
born of the maid behind the mill, and all the first born of beasts
shall die. And to cap the climax of all this threatening, and to
compel the king to anything, it is represented that the supposed
Lord who is described as sending its commanding word, that it
declares again and again, in connexion with the commands so vain,
that it will harden the heart of the king, that he shall not conde
scend to do anything. It commands by the word of its priests
(sometimes by one, at other times by two) his majesty to do, that
tbe wonders of this portrayed miraculous spirit may be multiplied I
But, instead of any evidence to this effect being presented, bold,
manifest proofs appear, that the composer of the story must have
been bewildered in her imagination.

EXODUS: CHAPTER XII.
The composer still exhibits the boldness of assuming to try to
impress people with the belief, that she knew of a Lord telling two
priests to tell a congregation that every man shaU take a lamb ! a
lamb for a house, and if the household be too littie, his next neigh
bor shall take it, every man's according to his eating. Surely the
composer must have done her part of both eating and drinking, be
fore giving way to such thinking.
The composer gives further proof of not being in suitable
condition to compose with reason, by striving to make people be
lieve that a Lord commands the lamb shall be without blemish, a
male of the first year from the goats, and commands people to
keep it until the fourteenth day ; when on the third day, in sum
mer, it needs to be thrown away. An additional absurdity is next
slated, that the Lord commands that the whole assembly of the
congregation shall kill it in the evening, and strike the blood on
the two side posts and upper post of the door of the houses they
eat it in, and that they shall eat the flesh in that night, roast with
fire, and unleavened bread and bitter herbs ; people are forbidden
to eat it raw, or sodden with water, but roast with fire ! its head with
its legs and purtenances thereof. And the queen composer shows
herself again to have been such a doser, as to imagine she can
make people believe a Lord commanded nothing should be aUowed

BIBLE AND TESTAMENT. 53
to remain until morning, and that he said that which did remain
.until the morning, people should burn with fire ! and that this in
visible said, "the people shall eat it with their loins girded, and
with shoes on their feet, and their staff in their hand, and com
mands that they eat it in haste ! and declares it ivill pass through
the land of Egypt in the night, and smite air the first-born, both
man and beast, and that where it sees the blood it will pass over
and commands that the people keep a feast to the Lord through
out their generations, and that they keep it a feast by an ordinance
forever; seven days the people are commanded to eat unleavened
bread ; people are commanded also to dip a bunch of hyssop in
blood, and to strike the lintel and door-posts with blood, and are
forbidden to pass through the door until morning, as the Lord will
pass through to smite people, and when he seeth the blood on the
doorposts and lintel, will pass over the door ; and people are com
manded to observe this for ever! And the composer appears
again to have been such a doser, as to have dreamed she could
make people believe that a Lord was known to smite all the first
born of Egypt al midnight ; and that people took their dough before
it was leavened, with their kneading-troughs bound on their shoul
ders ; and that one party borroAved valuables of another party ;
and that a Lord gave the borrowers favor in the sight of the lend
ers, and they spoiled the lenders ! the tribe of borrowers are stated
to have had 600,000 travelling men among them, in this pretended
early part of the creation, which plainly exposes the frailty of the
composer's memory, as most chapters of the work do, by their in
numerable repetitions ; this is also seen in this chapter. And the
composer states that a Lord told two priests that no stranger
should eat of the passover, but every man that they had bought
for money, and had cut a piece of him, should eat thereof; rep
etition is made that it shall be eaten in one house, and the foreigner
and hired servants are not allowed to eat a morsel, neither is any
one that has not had the knife applied to him to be made some
what different to all the genealogy of Adam. Surely all those
who are willing to exercise their natural sense and be guided by
reason, must see, when they read the said-to-be Holy Bible, that
it ought to be put out of use.

54 REVIEW OF THE

EXODUS : CHAPTER XIII.

The composer here shows that she has had a comfortable dose,
and appears to imagine more kindly than formerly, and states that
God tells Moses to sanctify both the first-born of man and beast
unto itself! and this priest commands the people that they set apart
all the first-born males for the Lord ! and to redeem every firstiing
of an ass, and if they will not redeem it, they shall break its neck !
thus the composer does not portray a good character for her hero,
under the tide of Moses or the servant of God, as she often styles
him. Repetition is again made that the Lord sIcav all the first
born in the land of Egypt, both of man and beast, on account of
one man not being willing to let people do sacrifice in the Avilder
ness ! But the composer states God led the people about through
the Avay of the wilderness of the Red sea ! and they went out of
Egypt harnessed, and the Lord went before them. It surely can
not be justly accounted for why people respect such composition
or the book containing it, on any other foundation than that they
do not know its contents, and are guided by what they hear those
speak out of the least objectionable parts of it, who are interested
in upholding what they have been brought up to attend to, and
which constitutes their entire dependance in most instances, and
on which account many such persons have been enemies to those
who advocate truth, and despise falsehood and deception; and
many, it is well known, are the lives that have been sacrificed by
superstitious bigots.

EXODUS : CHAPTER XIV.
The composer repeats her old text, that the Lord spake to
Moses, which a large number of chapters begin with. Pharaoh is
stated to have taken six hundred chosen chariots and all the char
iots of Egypt ! by this statement, the one man is represented to
have owned six hundred chariots that were in prime orderj besides
those more common, Avhich would be probably one third more.
Moses tells the people to hold their peace,and that the Lord shall
fight for them ! thus both priest and queen are represented to
form a Lord to suit any of their own purposes, in many instances
throughout the work. But the next verse represents that the
Lord took Moses to task for crying unto it ! and commands the

BIBLE AND TESTAMENT. 55
priest to direct the people to go forward ! and the priest to lift up
his rod, and stretch his hand over the sea, and divide it ! and tells
the priest that the people shall go on dry ground through the midst
of the sea. According to this story, Moses needs to have had a
hand larger than many an island, and the sea needs to have been
too shallow to float a log ! and the composer represents her Lord
as boasting that it will get honor upon Pharaoh and all his hosts,
horsemen, and chariots ! which logic could scarcely be more im
perfect, after having stated the same spirit had all created, and as
her fiction in its early part stood, the same spirit had destroyed
nearly all with flood ! and that it should now talk of getting itself
honor, and making people know who it is. The waters are rep
resented to stand in the unnatural position of a. wall! on each side
of the people, who pass on dry ground througli the midst of the
sea! this has been stated before, and only keeps pace wilh the
general style of the work, which is common with those who act
under the inspiration of strong drink, making frequent repetitions.
The composer states the Lord looked through a pillar of fire upon
tbe Egyptians, and troubled them, and took off their chariot
wheels! Here the queen has set her Lord a great task to perform,
if there is any truth in the chapter ; for if one man drove six hun
dred chariots, it is probable the whole nation had as many more,
and if they ivere four-wheeled chariots, as most have been gener
ally so, four thousand eight hundred wheels would have been prob
ably very difficult for so delicate a being as can not be seen to
have taken off from the twelve hundred chariots. The story is
repeated that the Lord told Moses to stretch out his hand over the
sea; it certainly would be a great torture to endure, to have a
hand stretched across a pail of ivater merely. The Lord, it is
stated, overthrew people in the midst of the sea, and others saw
the great work which the Lord did, for one party were all covered
with the sea, but the others walked through its midst on dry
ground ! and the composer of the story states that people feared
and believed the Lord and his servant Moses. But her state
ments and composition throughout plainly show that she did not
know any of the characters so bunglingly pictured forth, and that
her principal aim and wish was to stupefy and deceive people, in
order to make them pay respect and tribute to kings and priests,
and her confused dishonest desires have ofttimes caused her to lose
her reason, as most persons ivho study deception do occasionally.

56 REVIEW OF THE
But such a complicated mass of inconsistency as queen Elizabeth
has left, being published by her successor, aud the immense oums
that have been annually raised to support propagators of tha work,
have caused an incalculable amount of injury, which lunatic
asylums bear sad evidence of.

EXODUS: CHAPTER XV.
In this chapter, it is stated the Lord has thrown the horse and
his rider into the sea. Surely the man might have been caught by
the leg before the horse could stir a peg, and been thrown into
the sea alone, and let the innocent horse go free'; and the com
poser seems to think it would not the character of her Lord mar
by styling him boldly a man of war. Repetition is made that one
parly of people had the waters brought on them and were drowned,
and that another set of people went on dry land through the midst
of the sea ! and that a prophetess, whose name is recorded, and
statement also made, in this said to be word of God, whom she
was sister to, and that she and many women went out with
timbrels and dances ; the old story of the water of a river being
bitter is also repeated, therefore it had a name given to it, and that
the Lord showed the high priest Moses a tree, and he cast it in
the river, which made the waters sweet ; before tbis, the people
had asked Moses ivhat they should drink, and he cried unto the
Lord. Thus the composer in many other stories, represents people
mourning at different places, and at different periods suffering for
want of water, while every beast and bird usually finds water to
drink ; showing the composition in this instance, Uke the general part
of both Bible and Testament, absurdly contrary to reason, nature,
and all well-known organization, and more so than any sane or
sober person would attempt to write.

EXODUS : CHAPTER XVL

The composer tells the world that tbe Lord tells Moses it will
rain down bread from heaven, and that people shall gather at a
certain rate every day, and on the sixth day it shall be twice as
much as they gather daily. Comment : All who have had ev-

BIBLE AND TESTAMENT. 57
idence of such supply being provided, ought of course pay respect
accordingly to the donor and the seventh day. But those who
have to work to procure sustenance, must know by experience
that they do not obtain either food, clothing, or shelter, on any
day, without their own effort ; consequently there could be no evil
in striving to earn their expenses on any day, as no one can live
on wind either Sunday or Monday. But as one day has been set
apart out of seven for rest, it ought to be kept free from disturb
ance out of respect to the generality of society, as a good rule,
and those who by noise or rude behavior offend or disturb others
must expect to lose their respect. Moses tells his brother, to tell
the people, that the Lord tells him, it had heard the murmuring
of the people, and that he tells him to tell them they shall eat flesh
in the evening, and that they shall be filled with bread in the
morning. So to make the story good, quails were sent for food,
covering the camp, so that people could eat as they stood on
their feet, Avithout taking a tramp, and also a small round thing
appeared on the ground, which no one did bring, and Moses tells
them that is the bread the Lord has sent them ; the taste of it was
like wafers ; and Moses tells his brother to take a pot and put
some in and lay it up before the Lord, as the Lord commanded
Moses ; so Aaron laid it up to be kept for generations, according
to the Lord's command given to Moses. Want of sober sense is
manifestly shown in this chapter.

EXODUS: CHAPTER XVII.
The old story of people murmuring for want of water is con
tinued, thus representing their senses and capacities inferior to
those of dumb animals. The siUy pretence of Moses and an in
visible spirit holding conversation about the want of water, Moses
telling it, the people are almost ready to stone him ! and the spirit
telUng Moses to take his stand,' with his magic rod in hand that
he smote the river ivith, and it would stand before him on the
rock, which he shall smite, and water shall come out of it that the
people may drink ! and the composer assumes to know that all
turned out so. But the story does more manifestly show ! that
the composer did the tricks of legerdemain better know, than

58 REVIEW OF THE
what was the form, size, or color, of her invisible spirit. Verse
nine, the composer states that Moses, whom she oft styles the ser
vant of God, sends men to fight, and promises to stand with the
rod of God in hand, on the top of a hiU, of course to see hoAV
many the prophet Joshua would kUl ; and the composer shows
herself to be so vain a supposer, as to make believe that Avhen
Moses, her hero, held up his hand, his army prevailed, and when
he let down his hand, the other party prevailed ; and she shows
that her head was so heavy as to let her state that that was the
case with the hand of the hero of the book, and that he sat
on a stone and two men stayed up his hands, and the opposite
party were discomfited by the edge of the sword ! and the com
poser assumes to know of a Lord, who told her hero Moses to
write this in a book ! and rehearse it in the ears of his commander
Joshua, and declares it will utterly put out the remembrance of
one set of people. Surely this chapter, like the preceding ones,
proves lack of sober sense in its composer.

EXODUS : CHAPTER XVIII.

MosES goes to meet his father-in-law, and kissed him. It is not
pretended that any God or Lord spake one word of this chapter.

EXODUS: CHAPTER XIX.
The composer does boldly assume to know that her hero, Mo
ses, went up to God ! and that the Lord called to him out of the
mountain, telling him to tell people what it did to another party of
people, and how it bore him on eagles' wings to itself. And the
composer also assumes to know of a Lord teUing Moses that it
came unto him in a thick cloud, and Avho teUs him to sanctify the
people and let them wash their clothes, and that the Lord wiU
come down on the third day. But no evidence has been given to
any man or lass that this ever came to pass ! although wrote more
than three hundred years ago. And this Lord, of whom the com
poser assumes to know innumerable particulars, and makes state
ment that it is full of mercy and loving-kindness, is represented to

BIBLE AND TESTAMENT 59
declare, that whosoever touches the mounr shall be stoned or shot
through, whether it be beast or man ! and let the priests who come
near sanctify themselves ! lest the Lord break through upon them.
Moses is stated to haVe demurred against the Lord's commands
in person. And the Lord commands him to get down ! and come
up ! and to bring his brother with him ; but not to let the priests
and people break through to come up to the Lord, lest he break
forth upon them !

EXODUS : CHAPTER XX.
The composer assumes to know that a God spake all the chap
ter, and that it styled itself a jealous God, and that it said it would
visit the sins of fathers unto the fourth generation. [Comment :
Surely the composer must have fancied she knew a different God
than the one that is declared to be full of mercy and loving-kind
ness ! and slow to anger ! as the one here treated of dooms unborn
children to punishment, and shows itself to be unjustly premature
in anger, and totally deficient of mercy.] Moses is stated to have
drawn near the thick darkness where God was ! and that God tells
Moses to tell people that they had seen that it had talked with him
from heaven ! and commands that the people shaU sacrifice burnt-
offerings of sheep and oxen in all places where it records its name !
and forbids having a tool lifted, declaring that it AVfould pollute the al
tar ; and forbids steps likewise. . Here the composer differs much
from her general style of portraying imaginary sacred buildings, as
most of them throughout the work are described as being pom
pously extravagant ! But the extravagant demands of useless and
wasteful burnt-sacrifices appear to be fully kept up, as it sets an
example and encouragement for all priests that succeed the fabled
Moses to pretend that the name of a Creator of the universe is
recorded where they may be, in order to stupify people, and cause
them to be willing to give the fruits of their industry to support the
expenses of numerous places where such an unmeaning word is
recorded ! or preached ; and plainly shows that the wish and aim
of the composer was to have people frightened by the stories of
priests, that they might be held tributary.

60 ' REVIEW OF the
EXODUS : CHAPTER XXL
This treats of buying servants ; and the law is stated to be
spoken by God : That, if a servant has had a wife given him by
his master, and she has borne him children, the wife and the chil
dren shall be his master's ! and he shall go away by himself ; but
if he say, I love my master, my wife, and children, and will not
go, then his master shall bring him to the door-post, and thrust an
awl through his ear, and he shall serve his master for ever ! This
is allowing men to be held as slaves with the highest supposed au
thority to witness ! and according to its reputed commands. And
also for the one and the same poor fellow, who had his ear thrust
through with an aAvl, because he would not forsake his wife and
their children, he is doomed to serve millions of years as a slave,
longer than the fabled Methusalem is stated to have lived ! And
if a man sell his daughter to be a maid-servant, if she does not
please her master who has betrothed her to himself, he shall sell
her to a strange nation ! Thus the composer shows but littie re
spect for her fellow-beings, which is generally the practice with those
whom people have caused to be vain and ambitious by giving them
too much wealth and power.

EXODUS : CHAPTER XXII.

This chapter forbids people eating flesh that is torn in the field,
and commands thabit be given to dogs.

EXODUS: CHAPTER XXIII.

MosEs commands that the land be sown six years, and that it
shall lie stdl the seventh ; and that aU males shall appear three
times in a year before the Lord God ! and prophecies it shall bless
their bread and water.

EXODUS : CHAPTER XXIV.

The composer assumes to know of a Lord who told a man that
it would give him tables of stone, and a laAV, and commandments,
which it had written, that he might teach them ; and that the man

BIBLE AND TESTAMENT. 61
went up into the mount of God, and a cloud covered it six days !
and that on the seventh day it caUed unto Moses out of the midst
of the cloud ; and Moses was in the mount forty days and nights.
Comment : The composer appears to have forgotten that she gave
an account of the commandments in the twentieth chapter.

EXODUS : CHAPTER XXV.
The composer again assumes to know of a Lord telling the man
Moses to tell the people to bring it offerings of gold, silver, brass,
blue, purple, scarlet, and fine linen, and ramskins dyed red, and
badgers' skins, and shittim-wood, oil for the light, spices for the
anointing oil and for sweet incense, onyx stones, and stones to be
set in the ephod, and in the breastplate, and let them make it a
sanctuary, that it may dwell among them ! According to all it is
stated, this supposed invisible spirit will show the man after the
pattern of the tabernacle, and the pattern of all the instruments
thereof. Even so shall ye make it ! it is stated this supposed spirit
says ! Thirty-one more verses are filled with directions the most
extravagant and silly imaginable, all stated to have been spoken by
no one knows who, and are far from being a credit to any real or
imaginary being, and plainly show that the composer did earthly
extravagance well know.

EXODUS: CHAPTER XXVI.
This chapter contains thirty-seven verses ofthe same description
of extravagant and tawdry appendages, similar to those stated to
have been given as commands, and demands, from a spirit not yet
discovered ; and does more plainly show, that the composer of the
wild nonsense did know much about the extravagances of earthly
courts, and probably most about that of St. James, in London, and
the palace she resided in there.

EXODUS : CHAPTER XXVII.

This chapter contains twenty-seven verses of the same kind as
^he two preceding ones, and tedious to read !

62 REVIEW OF THE

EXODUS: CHAPTER XXVHI.

This chapter contains forty-eight verses similar to the three pre
ceding chapters, but not so much about tawdry curtains of goats'
hair, or coverings of rams' skins, treating more of priests' clothing
and decoration. The former three chapters are principally respect
ing a fabled tabernacle. In this chapter, the composer assumes to
know of a Lord telling Moses to take unto him his brother Aaron,
and his sons, from among the common people, that he may minis
ter unto it in the priest's office ! The public may probably remem
ber, that a pretty miss of fifteen was administered unto in a priest's
office, at Rochester, a few years ago, by a said-to-be-reverend di
vine ; which is but a solitary instance of the numerous cases that
have come to light of the serious evils arising from freeing men
from useful industry, and maintaining them for preaching what they
can not know, and what must be extremely difficult for them to be
Ueve true or useful. The composer of this chapter appears to show
the strongest proofs of a mind injured by indolence and dissipation
in high life, and fills forty-three verses with the same description —
with repetitions of the most extravagant nonsense imaginable !
enough to tire the patience of the most simple reader. The com
poser, in her wild imaginings, boldly assumes to know of an invis
ible Lord, who gave command that holy garments for glory and
beauty should be made for a priest and his sons in Avhich to min
ister unto it ; and that the invisible says, these are the garments
which the people shall make for them : a breastplate, and an ephod,
and a broidered coat, a mitre, and a girdle. And the caption of the
wild command is repeated (thus) : And they shall make holy gar
ments for Aaron, thy brother, and his sons ! that he may minister
unto me in the priest's office ! plainly shoAving that the composer
was well acquainted with the follies and extravagances of mankind,
and that she was bewildered with indulgences that freed her from
useful industry ! Cunning work and embroidery are treated of in
this chapter repeatedly, as they are in some others ; and as men
do neither work at embroidery, nor talk, nor write about it, such
statements corroborate to prove the confession in the Bible preface,
that Queen Elizabeth left the writings that her successor had pub
lished, which form the bible that has been in use since that simple
monarch's reign. After the queen has fiUed thirty-nine verses in
this chapter with descriptions according to her disordered imagina-

BIBLE AND TESTAMENT. 63
tion — that an invisible Lord had given people commands to make
for a priest a robe with a golden bell and a pomegranate, a golden
bell and a pomegranate alternately around the hem ofthe robe, which
before has been described as being also embroidered — this fabled,
tawdry robe is stated to be commanded to be put on Aaron, that
his sound may be heard when he comes, and when he goes into
the holy place before the Lord, and when he goes out, that he die
not. A plate of pure gold is also commanded to he made, to have
engraved on it holiness to the Lord ! with a blue lace upon it ;
and an equally tawdry mitre is commanded to be put on the priest's
head, that he bear the iniquity of the holy things. It is also com
manded that it shall always be on his forehead ! that the whole of
the tawdry appendages may be accepted before the Lord ! Much
more is stated to have been commanded to ornament both the
magic coat and robe. In verse forty, repetition is again made of
commands said to be given by an invisible spirit, which is repre
sented in the work as all wise, that it commands people to make
for a priest and his sons coats, girdles, and bonnets, for glory and
beauty ; which is a repetition of the second verse of this chapter !
Linen breeches are also commanded to be made for them, with
special command that they shall reach from the loins to the thighs !
and that they shall have them on when they minister in the holy
place, to hide their nakedness ! that they bear not iniquity and die !
It shall be a statute for ever unto him and his seed ! Comment :
Such wild nonsense, as this chapter and most others contain, surely
ought to convince every well wisher of his race, that the sooner the
work is put out of use it will be the better for mankind.

EXODUS : CHAPTER XXIX.
The composer again assumes to know of an invisible Lord,
who commands that two rams and a young bullock without blem
ish, and unleavened bread, and cakes, tempered with oil and wheat
flour, shaU be brought ;n a basket, by the priest and his sons, to
the door of the tabernacle ; and that Moses shaU wash his brother
priest and his sons, who are also described as priests, with water !
and this supposed invisible is stated also to command that the robe,
coat, ephod, breastplate, &c., be put on the father priest, and that

64 REVIEW OF THE
he begirded with the curious girdle of the ephod ! with the mitre
and crown upon his head ! and, to give this crazy statement a
gloss, oil is commanded to be poured on the head of the priest
thus gaudily bedecked. In verse eight, repetition is again made
that the sons of this bedecked and greasy priest shall have bonnets
and coats put on them, and be also girdled as well as their father,
and that the priest's office shall be theirs for a perpetual statute !
Repetition is made, " Thou shalt consecrate Aaron and his sons;"
another bullock is commanded to be killed before the Lord, and
that some blood shall be put with the priest's finger on the horns
of the altar, and that the fat of the inwards, and the caul and kid
neys, and the fat that is on them, shad be burnt. " But the flesh
of the bullock and his skin and dung shall be burnt virith fire ! it
is a sin-offering ; thou shalt also take one ram, and the father priest
and his four sons shall put their hands on its head ! and thou
shalt slay the ram in pieces, and wash its inwards and legs, and
put them unto its pieces and head, and shalt burn the whole ram !
it is a burnt-offering unto the Lord : it is a sweet savor !" More
is stated of similar nonsense, and in verse nineteen a revival of the
story, but not to the glory of the queen, or any thing that is visible
or unseen. — Verse nineteen : "And thou shalt take the other ram !
and Aaron and his sons shalt put their hands on its heart ! and take
of its blood, and put it on the tip of the right ears of Aaron and
his sons, and on the thumbs of their right hands, and on the Great
Toes of their right feet ! and sprinkle the blood round about on
the altar, and thou shalt sprinkle blood and oil upon Aaron and
his sons, and on all their garments ! Comment : What a ludicrous
and laughable representation is here pictured, in a book caUed
holy and sacred, too ridiculous to be countenanced, and yet de
clared to be the Avritings of persons under holy inspiration ! while
one perusal must convince every unprejudiced observer, that the
only inspiration it could have been written under must have been
that of strong stimulating drink, as no one person could at any
time probably have been found who would have had the wild
imagination requisite to have enabled them to compose with so
much flight of fancy ! while sane and sober ; the boldness to com
mit such wUd imaginings would unquestionably have been want
ing by every person whUe sober. Fifteen verses more of similar
composition to the above are in this chapter.

BIBLE AND TESTAMENT. 65
EXODUS : CHAPTER XXX.
An altar of wood is stated to have been commanded to be made,
to burn incense on ; its dimensions are specified, and the com
poser shows that in this instance her senses were not so much
overpowered as to prevent her from considering wood would burn !
so she gives the story a more probable turn ! that the wooden altar
shall be covered with gold, as the first story would have been a
bad one to be told ; even the horns of the altar are to be covered
with gold. And a great variety of extravagant nonsense about this
imaginary altar, is to be found in this chapter, the composer doth
state, and in an equally silly manner to the inebriates prate ; and
that people are commanded to make to it a crown of gold round
about, and two gold rings, and gold on other things appertaining
thereunto ; all is calculated to make a brilliant show, adding to
numerous former proofs that the composer knew more of earthly
grandeur than most of her age.
The priest is commanded to burn sweet incense every morning
when he lights the lamps — a perpetual incense before the Lord!
and to make an atonement once in a year, on the horns of the altar,
with blood ; summing up with, " it is most holy unto the Lord !"
who tells Moses that every one shall give half a shekel unto the
Lord; the rich shall not give more, nor the poor less. A great
lack of sober sense is plainly exhibited here.

EXODUS: CHAPTER XXXI.
The composer assumes to know of a Lord who told a man that
it had filled another man with knowledge of all manner of work
manship, to devise cunning work in gold, silver, and brass, and
cutting of stones to set them in, and carving timber. Surely his
fingers would not be limber enough, when he had worked hard
and rough, to work cunningly fine work in gold, as that would be
difficult for clumsy fingers to hold. But it is stated God had
given another man, from the tribe of the people of Dan. Rep
etition is made about the priest's holy garments, incense, oil, and
holy place, and that whosoever doeth any work on the sabbath
shall surely be put to death ! and that two stone tables were given
to the murderer Moses by the Lord ! written with the finger of
God ! thus the composer of the work, as she proceeds with her
5

66 REVIEW OF THE
fiction, continually strives to make people believe that an invisible
God performed impossibiUties, and that priests were its ordained
and inspired servants ! and people adored them, and were humble
servants to kings, queen, and priests !

EXODUS : CHAPTER XXXII.
A PRIEST persuades people to give him their gold jewels, and
he would make a calf of them, and he made proclamation that
they hold a feast on the morrow to the Lord ! and when the peo
ple brought offerings, it is stated, the Lord told Moses to get down
from the mount to his people, for they worshipped a molten calf!
and that they vvere a stiff-necked people. " Now therefore let me
alone ! that my wrath may Avax hot ! and that I may consume
them! and I wiU make of thee a great nation !" but Moses asks it
why its wrath waxed hot against its own people ! and commands
it to turn from its fierce Avrath ! and repent of its evil against its
people ! and to remember Abraham, alias Abram, Isaac, and
Israel, and reminds it that it sware by itself to them that it would
multiply their seed as the stars!,, and that it would also give them
and their seed all the land it had spoken of for an everlasting in
heritance. And the Lord is represented to have repented of the
evil which it thought to do unto his people. And Moses the
priest went down from the mount with the two stone tables in his
hand, the work of God ! who had also engraved on them ; and
when Moses saw the people merry, his wrath Avaxed hot, and he
threw the magic stone tables down and broke them, and seized the
gold calf, and said, " Thus saith the Lord ! put every man his
sword by his side ! and slay every neighbor, companion, and
brother !'' and that day fell about three thousand, for Moses had
told them to consecrate themselves to the Lord that day ! and
Moses tells the Lord that the people have made gods of gold, and
the Lord plagued the people because they made the calf which
Aaron made! Surely the composer has not yet shown sober
sense, but on the contrary a full display of wild imagination and
boldness, that has never been equalled in the productions of any
sober or sane person's works.

BIBLE AND TESTAMENT. 67

EXODUS: CHAPTER XXXHI.

The composer again assumes to know of a Lord that tells a
priest to depart Avith the people of Egypt to the land it sware
unto Abraham, Isaac, and Jacob ! and it would send an angel be
fore him. The old story is repeated, that it would drive the six
tribes of bites out of a land flowing with milk and honey, for they
are a stifi^necked people ! lest I consume thee in the way ! And
the people mourned, and stripped themselves of their ornaments.
The composer shows forgetfulness in this story, as usual, for she
had stated in the prcA'ious chapter that two priests had cunningly
contrived to cheat the people out of their golden ornaments — in
the tale of the gold calf, which is sufficient to make any one laugh.
In verse eleventh it is stated the Lord talked with Moses face to
face ! as a man speaketh to his friend, and told him it knew him
by name ! and told Moses he could not see his face, for no man
should see him and live ; and directs Moses to stand upon a rock
that was near, and it would put him in its cleft ! and hide him with
its hand as it passed by ! and it would take its hand away, and
Moses should see his hinder farts. But its face should not be
seen ! After all these statements of the composer, aiming to make
people believe that a God was known to some few and invisible to
all others, and that it publicly declared no man should have a
glimpse of it and live, many are the fabled statements of its being
remarkably sociable with both men and women, conversing freely
with them on trifling occasions, all showing want of sober sense in
the composer (and her scribe, if she had any).

EXODUS : CHAPTER XXXIV.
The composer assumes to know of a Lord who told a priest to
hew two stone stables, and that it would write on them the same
words that were in the first two that he brake ; and that it also
told the man to be ready in the morning, and come up to the
mount Sinai, and present himself on its top ; and commands
that no man come with this one, and forbids any one else being
seen throughout the mount, and also forbids flocks or herds feed
ing before the mount, after Moses had taken the stone tables in

68 REVIEW OP THE
his hand to the mountain top. It is stated the Lord descended
in the cloud, and stood with the hewer of stone, and there pro
claimed the name of the Lord — the Lord God merciful and gra
cious, of long-suffering, and abundant in goodness and truth, visit
ing the iniquity of fathers unto the fourth generation. [Comment :
A greater contradiction of character would scarcely ever be boasted
of or prated by any one inebriated.] In verse eleventh repetition
is made, that the merciful character treated above drives from
their homes the six tribes of bites, again proving plainly that the
composition proceeded from one disordered mind thus far, and all
succeeding parts of the' work indicate they are formed from the
same source. Repetition is also made in this chapter that all the
first born belong to this Lord, and that the firstiing of an ass shall
be redeemed with a lamb, thus pretending twice that his lordship
did not choose to receive the long-eared animal to its throne ; and
the same proviso is repeated that has been declared the Lord
spake before, that if people would not redeem the young ass with
a lamb, then they should break the neck of it ; all showing a lack
of sober sense, Uke former chapters.
Repetition is made, that the Lord tells Moses that thrice in a
year shall all men children appear before the Lord God, the God
of Israel ! [Comment : Thus the composer has practised making
free use of long tides, which, it is evident, has been resorted to for
the purpose of making serious, fearful impressions on the minds of
people whom the composer's experience had shown her were
affected by such bold artifice.] The first of the fruits of the land,
it is stated, were commanded to be brought to the house of the in
visible spirit portrayed by the double tide of Lord God. And that
it tells Moses, the murderer, to write some words, and that this
man was with the Lord forty days and nights, without eating bread
or drinking water ! and wrote the ten commandments on stone ta
bles ; and when he came down from the mount with them in his
hand, his face shone so much that his people were afraid of him,
and he was ashamed of it, and wore a vail. But when he went in
before the Lord he took off the vail, to speak to it ! Thus the
composer, in addition to forming an absurdly inconsistent story,
shows, as usual, forgetfulness, as she stated, in the twentieth chap
ter that the ten commandments were then given to the people,
with a terrible witness to their sight ! enough any one to fright !
and also to make them remember, through every succeeding June

BIBLE AND TESTAMENT. 69
and December, of thunderings, lightnings, and noise of trumpet,
and mountains smoking. And then they begged the man Mo
ses to speak with them, but not to let God ! Thus the com
poser strives to make it appear that people were afraid of that
which was not near, and never was known to them, or anybody
else — that part of the tale which pictures the servant of God so
frail, as to get his face so much to shine, when he for forty days
did dine without bread or water, that he was aware that too rich
fare had caused his face to show to the people his disgrace, that,
in spite of every artful tale, it was necessary for him to wear a
vail, as people were of him so shy that they durst not to him
come nigh ; but when he went to speak a word before a sup
posed invisible Lord, who had previously declared no man should
see it and Uve, he then made bold to uncover his face, as he was
not afraid of getting further disgrace.

EXODUS: CHAPTER XXXVL
This chapter contains a repetition ofthe former story of a Lord
giving understanding to men to do all manner of work, and that
each man who worked at the sanctuary made ten curtains of fine
twined linen, and blue, and purple, and scarlet, and cherubims of
cunning work ! Thirty more verses are filled with the same ex
travagant style of inconsistencies ; but the composer has not shown
the boldness of stating that she knew any Lord or God spake one
word of the chapter, no doubt recollecting that enough had been
said of such a supposed spirit in most of the preceding chapters.

EXODUS : CHAPTER XXXVII.

This chapter contains twenty-nine verses of similar extravagant
descriptions of buildings and appendages as specified in the last
chapter, ending with, He made oil and spices, according to the art
of the apothecary.

70 REVIEW OF THE

EXODUS : CHAPTER XXXVHL

This chapter contains thirty-one verses of similar composition
to the last two preceding chapters, and is also free from the bold
assumption that a God or Lord spake one word of the chapter.

EXODUS : CHAPTER XXXIX.
The clothes of service, holy garments, ephod, breastplate, the
robe of the ephod, the coat, mitre, girdle, plate of the holy crown,
onyx stones, ouches of gold, the sardius, topaz, carbuncle, the em
erald, sapphire, diamond, ligure, agate, amethyst, the chains of
wreathen work of pure gold, and the rings of gold, with the blue,
purple, scarlet, and fine linen, are all stated to have been examined
and approved by the hero of the story. And repetition is made of
the fanciful, extravagant story about tbe high priest's embroidered
robe, with a golden bell and a pomegranate alternately around the
hem, and coats of fine Unen for his sons, with linen breeches, goodly
bonnets, and a fine linen girdle of blue, purple, and scarlet ; also a
plate of pure gold, with the holy crown, trimmed with lace of blue !
Comment : As all these grand, holy appendages have been stated
(in the twenty-eighth chapter) as having been made by the people,
and the same inscription engraved on the gold plate of the holy
crown, it would certainly have made a rather more plausible story,
had it been stated the same appendages served for the same service
on this occasion as the previous one. But throughout the work
the composer has resorted frequently to repetition, which can be
discerned by perusal.

EXODUS: CHAPTER XL'.
The composer assumes to know that a Lord spoke to the man
Moses, telling him to set up the tabernacle on the first day of the
first month ! and to put the ark in it, and cover tho ark with the
rail ; and to bring in the table and set it in order, and the things
that are to be set in order on it ; and to bring in the candlesticks,
and light the lamps thereof ; and to set the altar of gold for the

BIBLE AND TESTAMENT. 71
incense before the ark ; and to put the hanging of the door to the
tabernacle, and set the altar of the burnt-offering before the door
of the tabernacle of the tent ! and the laver between the tent and
the altar, and pour water therein, and set up the court round about ;
and hang up the hangings at the court-gate, and anoint the taberna
cle with oil, and all within it. And the composer shows wild bold
ness enough to state, that the same invisible spirit that is repre
sented to have made all things in six days, its own throne and foot
stool also, sums up, as finishing all the above absurd tales, that this
fabled tent and tabernacle, and all the vessels thereof, shall be most
holy ! and that the laver and its foot shall be anointed and sancti
fied. Repetition is made in verse twelfth, that this supposed-to-be
Lord commands that a certain man shall 'bring his brother and
nephews to the door of the tabernacle and wash them with water !
and put holy garments on his brother, that he may minister unto
this supposed invisible in the priest's office ! which laughable, ab
surd story surely does not convey glory to a spirit that could make
) all to please itself, without the aid of either Moses or Aaron, ac
cording to the power that is attributed to it in the same book.

LEVITICUS : CHAPTER I.

The composer assumes to know of a Lord calling unto the man
Moses out of a tabernacle, telUng him to tell people, if they bring
an offering to the Lord, it must be of the cattie, even of the herd
of the flock, a male without blemish, and commands that the man
shall put his hand on its head ! and it shaU be accepted as an
atonement ; and this Lord is stated to command the man to kill
the bullock before the Lord ! and the ridiculous story is repeated,
that Aaron, the priest, and his sons, shall sprinkle the blood round
about on the altar that is by the door of the tabernacle. Repeti
tion is also made, that the man shah slay the offering and cut it in
pieces ! Command is also stated to have been given, that the
young priests, who were recently described as being bedecked with
goodly bonnets, linen breeches, girdles, and other equipments and
ornaments, for glory and beauty, shall put fire on the altar, and lay

72 REVIEW OF THB
the wood in order on the fire, and that their father shaU lay the
head, and the fat, and the parts of the bullock, in order upon the
fire, and wood that is upon the altar. This old priest is the same
personage represented to have been gaudily bedecked in the thirty-
ninth of Exodus, and also in a former chapter of that book, with
Unen breeches, and an embroidered robe with a gold bell and pome
granate alternately around its hem, that he may be heard when he
comes in the holy place to minister unto the Lord ! But the in
wards and legs of the bullock are commanded to be washed in
water, as before stated. After all the commands about cutting the
bullock in pieces, and laying its head, fat, and all the parts in or
der, all is commanded to be burnt ! and declaration made, that it
is a sweet savor unto the Lord ! And if the sacrifice to the Lord
be of fowls, it shall be of doves or pigeons ; and the priest shall
wring off its head, and burn it, and pluck away his crop and
feathers, and cleave it with its wings, but shall not divide it asun
der : it is burnt sacrifice, of a sweet savor unto the Lord.

LEVITICUS : CHAPTER II.

This is the same style of composition as the first, and also re
lates to burnt-offerings, being sweet savors unto the Lord ; meat
offerings of flour mingled with oil, or wafers and oil. People are
allowed the privilege of baking what is extorted from them for burnt-
offerings, in an oven, or pan, or to fry them in the frying-pan.

LEVITICUS : CHAPTER III.
The third chapter is similar composition to the two preceding
ones : statements of burnt-offerings being sAveet savor unto the
Lord. But surely, such occurrences would be felt as grievous,
unnecessary waste to husbandmen, who had toiled to feed them.
The priests are commanded to sprinkle the blood. Special com
mand is also given them respecting the fat, inwards, kidneys, flanks,
caul, liver, rump ; and to take off the fat hard by the backbone.
All the fat is the Lord's.

BIBLE AND TESTAMENT. 73
The word Lord is inserted ten times, with pretence that it gave com
mand for property to be burned for a sweet savor unto it ! and to have
the blood sprinkled round about on the altar ; and that the fat and the
rump shall be taken o'ff, hard by the backbone ; and the fat of the in
wards ; and the two kidneys, and the fat that is on them, which is by
the flanks ; and the caul above the liver, with the kidneys, it shall he
take away ! It is the food of the offering made by fire unto the Lord I
and if his offering be a goat, he shall offer it before the Lord, even by
fire unto the Lord ! The nonsense is repeated about the kidneys, and
¦the fat that is on them by the flanks j'^'and caul, above the liver, with
the kidneys, it shall he take away and burn on the altar ! it is the food
of the offering made by fire for a sweet savor ; all the fat is the
Lord's I it shall be a perpetual statute. Surely the composer must
have been perpetually intoxicated.

LEVITICUS : . CHAPTER IV,
It is represented, again, that a lord speaks to the murderer Moses,
commanding more sacrifices ; and that a priest kill a young bullock
before the Lord, and sprinkle the blood seven times with his finger.
before the Lord. The same absurdities are repeated about kidneys,
inwards, fat, head, legs, &c., &c., as were sundry times repeated in
the third chapter. Repetition is also made of killing the bullock be
fore the Lord, and of sprinkling the blood seven times. Blood is' also
commanded to be put on the horns of the altar before the Lord.
Thirty-five verses are filled with the same kind of composition, show
ing clearly a lack of sober reflection in the composer, and answering
no other purpose but to confuse the reader, in order that he may leave
the study of the book to those appointed to preach from it.

LEVITICUS : CHAPTER V.
Offerings are again treated of; and if the priest cannot get a large
sacrifice from a man, the queen allows him to take a smaller one, such
as two doves, or pigeons, and wring off its head, and sprinkle tKe blood
on the altar ; then the man^ is to be forgiven. Four times in this
chapter the queen allows her aid, the priest, the power of forgiving
6

74 REVIEW OF^THE
sins ! under pretence that the Lord gave a murderer these commands ;
and that one of these commands of sacrifices is allowed by the Lord
to be worth a certain weight of silver, according to the murderer's
estimation ; all showing, as the previous part of the work manifestly
does, that the confession in the bible preface, that a reigning monarch
left the work that was dedicated to King James|after the, decease of its
authoress, whith forms the bible now in use.

LEVITICUS:. CHAPTER VI.
It is represented that a lord tells Moses the murderer that a man
who hath committed a trespass, he shall bring a ram to the priest, who
shall make an atonement for him before the Lord, and it shall be for
given him for all that he hath done. Here the queen composer mani
festly strives to make her subjects believe that her aids, the priests,
are superior to their fellow-beings, which hath been well attempted in
the fifth chapter, and pretends that the Lord commands the priest to
put on his linen breeches beside the altar. The priest is the same man
treated of in the twenty-eighth of Exodus as being bedecked with a
broidered coat, broidered robe hung around with gold bells, a mitre, a
girdle, and linen breeches reaching from the loins to the thighs, to be
on him when coming into the holy .place to administer j that he do not
die ! In this chapter he is commanded to take up the ashes. Surely
this does not comport with the character that is represented to have
made the earth on the first day of the year one, to give such ludicrous
commands to a man.

LEVITICUS: CHAPTER VII.
OFrERiNGs are again treated of, through thirty-eight verses, under
the same pretence that hath been stated in the six preceding chapters
and in the same style of absurdity, such as killing and burning of use
ful valuable animals, before the same invisible spirit that is stated
them created ; but if this could be true, the owners, who had toiled to
feed and rear them, would have cause to rue ; about the conduct and
commands of a supposed invisible, that the composer makes such a
contradictory portray of, as in another part of her work she states it

BIBLB AND TESTAMENT. 75
is full of mercy and loving kindness, rams, lambs, bullocks, calves,
kids, goats, meat offerings mingled with oil, dipping of fingers in blood,
and putting it on the horns of the altar, fat, kidneys, caul, liver, fle.sh,
hide, spices, washing of inwards and legs, &c., &c., are all again
treated of: surely the composer was in such condition and state of mind,
as to suppose she could make her subjects believe any fable by the aid
of priests.

LEVITICUS : CHAPTER VIII.
It is stated that the Lord tells the murderer Moses to take his broth
er and nephews, and the garments ; this, of course, must refer to the
robe hung round with gold hells sni the short linen breeShes, bonnets,
&c.', that the composer stated in the twenty-eighth of Exodus, God
gave commands to the murderer Moses should be made for his brother
and nephews, for glory and beauty ! oil, and a bullock, and two rams,
and a basket of .bread, are also commanded to be brought to the taber
nacle, so a golden plate and an holy crown Were brought with them ;
thus it is shown that the queen, to whom a rich . crown was known,
often treats of such monarchical ornament, and strives to make people
adorn monarchs and priests. ¦

LEVITICUS: CHAPTER IX.
Offerings are treated of through twenty-four verses in the same
inconsistent style as in the preceding eight chapters, such as burning
of animals before the Lord ; according to its command, and sprinkling
of blood with fingers and putting it on the altar, and burning the flesh
and the hide, and washing the legs and the inwards, and of two priests
blessing the people, and of fire coming out before the Lord and con
suming the offering and fat. Surely congregations ought to relieve
their lecturers from the puzzle of forming sermons out of such ridicu
lous fables.

76 REVIEW OF THE
LEVITICUS : CHAPTER X.
It is stated, the Lord burnt two of its young priests, and said it
would be glorified ! Surely such treatment could not have been mer
ciful or kind, and similar inconsistencies constitute a large portion of
the work Elizabeth left : the priests are allowed to eat the breast and
shoulder in a clean place. The queen in this instance, as in numerous
others, shows that she felt desirous, priests should be well fed, from the
industry of other people.

LEVITICUS : CHAPTER XI.
It is again pretended that an invisible Lord "spake to the niurderer
Moses, and told him what might be eaten and what not ; swine, on
which most persons like to dine, are forbidden ; hut flying, creephig
things that go on all fours and have legs above their feet, them may be
eat ; even the bald beetle, and grasshopper, but those who go on four
paws are stated to be unclean. Surely people's palates would teach
them what was most ageeeable, better than the experience and wild
imaginations of an enthusiastic queen.

LEVITICUS : CHAPTER XII.
It is again pretended that an invisible Lord spake to the fabled
murderer Moses, telling him that when a woman gives birth to a child,
she shall bring a lamb and a pigeon or dove to the priest ! and he shall
make an atonement for her. This appears as though the composer had
forgotten her fable in the first chapter of Genesis, that the woman was
commanded to be fruitful ; the composer also shows, as she does in
most parts of the work she left, that she wanted people to pay adora
tion to priests, as they aided to keep her subjects subservient and trib
utary through fear.

LEVITICUS: CHAPTER XIII.

Rules are laid down through fifty-nine verses for priests to be the
judges of leprosy in people.

BIBLE AND TESTAMENT. 77
LEVITICUS 1 CHAPTER XlV.
It is stated the Lord tells the murderer Moses the leper shall be
~ brought to the priest ! and if fhe leprosy be cleansed, the priest shall
command two live birds and^cedar wood, scarlet, and hysop ; the bird
to be killed in an earthen vessel over running water, and to dip the
living bird, cedar, wood, scarlet and hysop in the blood of the other
bird and sprinkle on the leper that is to be cleansed seven times, and
pronounce him clean ! Thus the queen as usual, through the work
she left, in this chapter shows she wished to make her subjects believe
her priests were of extraordinary great importance, and that they had
constant intercourse with an invisible Lord. Who she strove to make
them believe made all that is known to exist, and an immensity that no
one can discern ; and she appears to be so much Infatuated with the
color of her ofBcers coats, that she frequently treats of the adjective
scarlet, as a substantive. The composer hath boldly shown her dis
ordered imagination, by stating the Lord commanded a priest to take
log oil in the palm of his left hand and sprinkle it seven times before
the Lord, and put some on the right ear, thumb, and great toe of the
leper, and pour the rest on his head, and pronounce him clean ! after
he hath made an atonement with burnt offerrings ; but if he be poor
and cannot give much, he must take from him what he can, and then he
shall be a clean man ! Right kind of doctrine for a monarch to lay
down, and priests and themselves to live by.

LEVITICUS: CHAPTER XV.
The composer continues to show that she thought people could be
made to believe that her fabled lord is yet very sociable with the mur
derer Moses, and that it tells him and his brother to tell people, that if
any of them have a running issue he is unclean ! and all that he sitteth
on, and the saddle he rideth on, shall be unclean. Verses 16 and 17
are indecent, as are also verses 32 and 33 ; the whole of the chapter
exhibiting nothing more than that its composer displays a great store of
useless rude nonsense.

LEVITICUS: CHAPTER XVL

The composer represents that her fabled lord was yet very sociable
with the fabled murderer, Moses, after it had consumed his two

78 REVIEW OF THE
nephews ; and that it told Moses to- tell his brother that he come not
at all times into the holy place, lest he die ! for it would appear in a
cloud on the mercy-seat ; and that it commands the tawdry bedecked
priest shall come into the holy place with a young bullock, and a ram,
for a burnt offering ; and that he shall put on the holy linen coat, and
have the linen breeches on his flesh, and shall be girdled, and attired
with a mitre, and shall take two kids and a ram for offerings, and shall
offer them before the Lord, and shall take his handsful of svveet incense,
and a censor full of burning coals before the Lord, that he die not !
The former wild story^ of sprinkling blood is repeated, and many other
useless statements, all of which have been long known to be too tedious
and useless to invite any person to read them.

LEVITICUS : CHAPTER XVII.
It is pretended a lord told Moses the murderer that he who killeth
an ox, lamb, or goat, in or out of the camp, and offereth it not to the
Lord by the door of the tabernacle, that man shall be cut off from his
people ; and the priest shall burn the fat and sprinkle the blood for a
sweet savour to the lord ! Some indecency is added.

LEVITICUS: CHAPTER XVHI.
The Lord is represented to have given indecent commands to Moses
the murderer to convey to the people ; and also to tell that the wife
of a father's brother is aunt.

LEVITICUS: CHAPTER XIX.

Men are not allowed to round or mar the corners of their beards ;
which indicates more that the composer preferred a full-bearded gallant
lord, than it does she knew of any invisible one.

LEVITICUS : CHAPTER XX,

An indecent fable about what conduct men may be guilty of, with
the addition of a cruel proposal of stoning men to death, and more in
decency about both men and women, incest, beastiality, &c.

BIBLE AND TESTAMENT. 79
LEVITICUS: CHAPTER XXI,
Men are allowed to be defiled for a virgin sister that hath no hus
band, and priests are to be honored with virgins for their wives : but
. men with blemishes are forbid approaching to make an offering to God ;
the blind, lame, flat-nosed, broken-handed, or broken-footed, or imper
fect-eyed men are to be kept away, as are also men who have sustained
injury causing impotency ! which shows the composer entertained the
same lewd ideas as she, in shameful, rude, indecent Style, shows in the
twenty-third chapter of Deuteronomy ; both chapters strongly indi
cating, or proving, that the composer of them must have been a female
living in voluptuous style and maintained in idleness.

LEVITICUS : CHAPTER XXU,
The Lord tells Moses to tell Aaron that no stranger or hired servant
shall eat of the holy things. But if the priest lay a soul with his
money ! he shall eat of it. The soul is allowed to eat ; consequently
it is represented as the teeth and tongue, and all, that to them belong,
and nothing different. It is truly funny that people, in an age of science
and improvement, should still neglect to be guided by reason, and con
tribute large sums to men for preaching from such a book, instead of
applying those means to aid the industrious portion of mankind, by
establishing means to keep them ih the orbit, or path, of useful indus
try, whereby they might feel free from the fear of want. Sacrifices
and burnt offerings are again treated of

LEVITICUS : CHAPTER XXIII,
The Lord tells Moses that the feasts, are its feasts, and that on the
fifteenth day of the month the feast of unleavened bread is a feast to
the Lord ! and that the priest shall wave the sheaf before the Lord on
the morrow after the sabbath ; and that people shall eat neither bread,
parched corn, or green ears, until the same day they bring an offering
to God ! and it commands a new meat offering, and an offering of wine !
Thus the composer, throughout her inconsistent fables, shows fond
recollection of wine.

80 RSVIKW OF THE
LEVITICUS: CHAPTER XXIV.
The Lord teUs the murderer to command the people to bring pure
oil, to cause the lamps to burn cciitlnually ! and commands that the
shoh-breeched priest shall order the lamps on the pure candlestick be
fore the Lord continually ! Surely such wild statements, held forth to
man as the word of a creative power, allow priests to impose ridiculous
ceremonies on mankind as holy. Offerings made by fire are again
treated bf

LEVITICUS : CHAPTER XXV.
The Lord commands Moses to cause trumpets to sound throughout
the land on the day of atonement, and hallow the fiftieth year, which
is commanded to be a jubilee, and people are commanded not to. sow or
reap that which groweth of itself, nor gather grapes. The queen
composer, without doubt, lived sumptuously a longer period, free from
the toil of sowing, reaping, or gathering the grapes her wine was made
from. She allows both men and maids to be bought and held as bond
servants : of course she had been attended by many servants through
out her life, and did not entertain an idea of being one day or hour
without their aid.

LEVITICUS : CHAPTER XXVI.
It is stated, the Lord tells one set of people that five of them shall
chase an hundred, and an hundred shall put ten thousand to flight, and
their enemies shall fall by the sword, if they walk in its statutes and
do them ; but if they will not hearken, they shall flee when none pur-
sueth, and the burning ague shall consume their eyes : a great contra
diction to the character given to this fabled lord, being full of mercv
and loving-kindness, and exceeding the bounds of probability.

LEVITICUS : CHAPTER XXVII.

pi
The Lord is represented to tell Moses to tell the people that when
a man makes a singular vow the persons shall be for the Lord,

r2 REVIEW OF THE
loving kind lord, and that the tribe of levites were given to the priest
with the linen breeches, to be his servants. The lord also claims
them, and the first-born in Israel, both man and beast, — mine they
shall be, I am the Lord, so the composer doth state.

NUMBERS: CHAPTER IV.
The lord is represented to tell the murderer Moses, and the priest it
commanded to put on linen breeches, to take the number of those that
do tha work of the tabernacle, and to put the covering of badgers'
skins on it, and spread over it a cloth wholly of blue ! and spread a
cloth of blue on a table, and put dishes, spoons, bowls, and covers on,
and spread ori them a scarlet cloth ! ahd cover the same with badgers'
.skins I and cover the candlesticks, and light its lanws ; and spread
on the golden altar a blue cloth, and cover it with badgers' skins. The
lord is again represented to talk to the fabled murderer and the tawdry
bedecked priest, teUing them what to do to some people who are not
allowed to see when the holy things are covered, lest they die ! This
chapter is evidently a record of proof that the composer was acquainted
with the extravagancies ot an earthly monarch, and of her mind being
distracted with the vanity of show and amusements, while deprived
of the satisfaction of the natural transaction of giving birth to her own
image and likeness.

NUMBERS: CHAPTER V.
The lord, it is stated, commands Moses to tell people to put every
leper out of the camp : a ram, and other atonements that are brought,
to the priest, the invisible commands shall be his. Thus the queen, as
usual, shows she was desirous her aids, the priests, should be well fed
and adored ; and bestows on priests the power of ascertaining whether
a man's wife be true to him or not, bya most ludicrous management
indecently expressed, stating this is the law of jealousy.

NUMBERS: CHAPTER VI.
It is represented that an invisible lord told Moses the murderer
that, when man or woman separate, he shall not drink liquor of grapes,

BIBLE AND TESTAMEHT. 8.3
or strong drink ; which doth show the composer did of strong drink
and wine more know than she did of any lord from her sight hid ;
and the statement of the lord forbidding any razor coming on the man's
head indicates that she had ^partaken freely of stimulating drink, to
inspire her to boldly record her wild imaginings ; as does also that
statement, he that separateth himself from the lord shall come at no
dead body ! and shall not make himself unclean for his father, mother,
sister, or brother, when they die. Offerings are again commanded to
be brought to the priest and to the lord. Bread, cakes, flour, oil,
wafers, meat, animals and birds, wine, ,&c., are treated of in the oft-
repeated ludicrous style ; also some statement of shaving hair, and
priests are represented as being of great consequence

NUMBERS: CHAPTER VII-
It is again represented that an invisible lord spake to the fabled
murderer, Moses, commanding that princes make offerings ; their offer
ings are described ; considerable weight of gold and gold spoons, silveir
bowls, &c., and young bullocks, rams, lambs, goats, and a variety ^
valuable realities, are treated of ; which the queen, beyond dou'bt, had
often seen, and knew more about than she did of any imaginary invis
ible thing or spirit. Two hundred and thirty-two animals are stated
to have been offered as burnt offerings, and otherwise disposed of; show
ing nothing more than that the queen would take from her subjects,
and give her fabled priests, and other characters, profuse stores.

NUMBERS : CHAPTER VUI.
In this chapter, as in many others, it is pretended the lord spake
several times to Moses ; command is given to him to direct the priest
that wore the short linen breeches and robe hung round with gold
bells to light seven lamps over against the candlestick : the work of the
candlestick is stated to have been of beaten gold, with shaft and flowers,
according to the pattern the lord shoAved Moses ! By this wild state
ment it appears as though the queen-composer* had become distracted
by being surrounded with profusion of gold, in a variety of forms, in
the palace of Saint James, in London city, and Windsor castle, where
services of gold are kept for use.

84 REVIEW OF THE
NUMBERS: CHAPTER IX.
' The composer assumes to know that a lord spake to Moses on a
specified day in a wilderness ! Surely this lord needed to have met
Moses with'swbrd in hand, to protect itself from being killed and hid
in the sand, as this highly-honored agent of the lord is recorded to
have done with an Egyptian, in the same chapter that gives an account
ofhis birth, after the account of his writing- fifty-one previous chapters.
The word lord is made use of fourteen times.

NUMBERS: CHAPTER X.-
It is stated, the lord tells Moses to make two trumpets of a whole,
piece of silver ! and gives him directions about blowing them, and
about camps, like a man of war I and in another part of the work it is
stated, our Lord is a man of war ! and it is known that the queen who
left the work officiated, giving directions respecting warfare. The
words Lord and God are inserted more than a dozen times ; and such
is one of the leading traits of the composition of her work, manifestly
showing it has been resorted to for the purpose of impressing doubtful
minds with unnecessary fear, in order to hold them in servility.

NUMBERS: CHAPTER XI.
It is stated, the Lord's anger was kindled, and the fire of the Lord
burned among the people ! and when Moses the murderer prayed to the
Lord the fire was quenched ; yet, it is stated, Moses interrogates the
Lord, requiring it to inform him why he hath not found favor in its
sight, and neither he had begotten^all the people ! that thoushouldst tell
me to carry them in [my bosom to a land which thou swearest unto
their fathers ! and if thou dealest thus with me, kill me out Of hand !
The Lord tells Moses to gather seventy elders, and officers over them,
to the tabernacle, and it will talk with him there, and will put a part
of the spirit which is on thee on them ; and tells Moses to tell the
people to sanctify themselves. This sentence evidently is an encour
agement for shrewds who wish to deceive other people to pretend to
sanctification. Moses tells some men to stand still, and he will hear
what the Lord will command concerning them ; and they kept its
commands by the hand of the murderer Moses.

BIBLE AND TESTAMENT. 85
NUMBERS : CHAPTER XII,
A WIND, it is stated, went out from the Lord, and let quails fall by
the camp, as it were a day's journey on each side, three feet high, and
people gathered two days and a night ; and while the flesh was in their
mouths, the wrath of the Lord was kindled' against them, and it smote
them with a very great plague ! which story is a contradiction to the
character of immutability and loving-kindness which hath been bestowed
oh the queen's lord ; and shows, as most of the chapters in the work
she left do, that her mind had been distracted after she lost her favorite
Earl of Essex.

NUMBERS: CHAPTER XIII,
The murderer Moses, by the command of the Lord, is represented
to have sent men to spy out some land which the Lord had given to
his people, to see whether it be fat or lean ! The land is'Vepresented
to flow with milk and honey. The same silly, unreasonable tale is oft
repeated in the work ; and, of course, adds proof to its other innu
merable inconsistencies ; and a great contradiction to the statement of
the fertility of the. land is added, — that, instead of flowing with milk
and honey, it eats up the people, who are represented to be giants, and
that those who examined it were but as grasshoppers to them ! Surely
every reader who wishes to be guided by reason must perceive that
the sooner such wild fables are abandoned from churches and schools,
the sooner children will be able to obtain, and retain, useful information,
and lunatic asylums'^will be less burdened with inmates, and less
deception wiU be practiced.

NUMBERS : CHAPTER XIV.
Land flowing, with milk and honey is again treated of; and that the
Lord was nof able to bring people into the land it sware to them ! and
that it said people should not see the land it SAvare to them, but Caleb
and his seed should possess it I and that the people's carcasses should
fall in the wilderness, which threat is twice stated in this said to be
holy chapter by the invisible, that is also declared to be of long suffer
ing and of great mercy I visiting the sins of the fathers unto the fourth

86 REVIEW OF THE
generation. If such composition does not convince readers that the
composer wrote from disordered imagination, no other inconsistent fable
can that overpowers the mind with hope and fear.

NUMBERS: CHAPTER XV.
It is stated, the Lord tells Moses to tell the people to make sacrifices
of bullocks, flour, dough, oil, wine, &c. ; most of which are, as usual,
commanded for burnt offerings, to be sweet savours unto the Lord !
Bread and cake are also treated of among the offerings, and the priest
is again allowed the consequential honor of making an atonement for
the congregation, and of procuring forgiveness of the people's sins ; and
to the murderer Moses, who is also represented as a high-priest, is
attributed the power of giving his command to the Lord that a man
shall be put to death who had picked up some sticks on the Sabbath,
so the congregation stoned him to death ! The Lord tells Mo^es to
tell the people to make fringes on the borders of their garments, and
put a blue ribbon on the fringes, that they may remember all the com
mandments of the Lord. Some indecency is added, finishing with the
invisible giving itself a double title.

NUMBERS: CHAPTER XVL
It is stated, the Lord tells two priests to separate themselves from
the congregation, that it might consume them. One of these priests
was the fabled murderer ; the other he who, it is stated, the Lord
commanded to put on breeches, to reach from his loins to his thighs,
and a robe hung round with gold bells ; neither of whom are por
trayed as being deserving of special favor from any being, either
visible or invisible, the fable only exposing want of sober reflection in
its composer.

NUMBERS : CHAPTER XVII.

It is stated, tbe Lord tells Moses to tell the people to take twelve rods,
and that he write on them each a name of he who brought them, and on

BIBLE AND TESTAMENT. 87
one of the rods the name of Aaron, and the man's rod that it will choose
shall blossom. And on tbe morrow Aaron's rod blossomed, budded, and
yielded almonds. Surely it is time now, in this age of science and
improvement, that a doctrine based on useful and practical lessons
should be generally introduced in schools and churches in lieu of such
absurd fables, that are only calculated to confuse the mind, and retard
the obtaining useful information.

« NUMBERS : CHAPTER XVIII.
The Lord tells the tawdry bedecked priest and his sons they shall
bear the iniquity of their, priesthood ; and surely if such characters
ever existed their deceptions and'iniquities were enormous ! Repeti
tion is again made that the Levites are given to these tawdry priests to
do the work of the tabernacle ; and the Lord tells the father priest it
had given him the charge of its heave-offerings, and that other offer
ings of the people shall be holy for the priest with the holy short
breeches and his sons ; and that he and his sons shall eat it in the holy
place, and that the wheat and first-fruit, and the best of the oil and wine,
are bestowed by the Lord on these'priests bedecked with linen breeches,
bonnets, mitres, girdles, robes and gold bells ; and people are forbid to
come nigh to the tabernacle, lest they die. The composer hath treated
of wine, which she beyond doubt made too free use of, as the work
she left indicates .

NUMBERS: CHAPTER XIX.
It isstated,the Lor^ tells two priests to tell the people to bring a red
heifer that never had been burdened with a yoke, and that one shall
slay her before the face ofthe priest, who shall sprinkle its blood seven
times before the tabernacle ; and one shall burn before the face of the
priest the skin, flesh, blood, and dung ; and the priest shall cast into
the midst of the burning, cedar wood, hyssop, and scarlet. Twenty-
two verses are filled with similar composition, manifestly exhibiting
disordered imagination in the composed

NUMBERS : CHAPTER XX.
There was no water for the congregation, it is stated ; which is
picturing them as being less adroit than quadrupeds, as all animals have

88 ^ REVIEW OF the
sense and perseverance to find Vater. The Lord, it is stated, tells
Moses to take the rod ! Of course this must mean the one that hath
been turned into a serpent, when Moses fled from it ; and also the
same fabled serpent that turned into .a rod again .! which hath also been
styled the rod of God ; so Moses, thus powerfully equipped, strikes a
rock, and water came out abundantiy ; which fable the queen composes
in true legerdemain style, similar, beyond doubt, to conjurors' tricks she
had seen performed by some of her poorer subjects, who earned a
living by amusing her and others. The Lord commands that Aaron
shall be stripped of his garments, and that they be put on his son
Eleazer. So this son, according to the fabje, would be a dashing one ;
with holy short breeches, embroidered coat and robe, hung round with
gold bells, girdle, mitre, breastplate, thummim, &c. ¦

NUMBERS : CHAPTER XXI.
It is stated, the Lord hearkened to some people, and delivered, up
another nation to them ; and the nation the Lord listened to destroyed
the others, and their cities ! Such shameful, bold, unreasonable preten
ces of knowing so dreadful a power, hidden from sight ! can scarcely
fail of injuring the reasoning faculties of weak and credulous minds ;
by filling them with unnecessary, dread, that will cause them to
suppose they are not sure of retaining their nose on their face ; the
composer appears not to have been sufficiently sober while writing this
chapter to remember her fable of water gushing abundantly out of a
rock by Moses striking it with the magic rod ! ahd states people spake
against God and Moses on account of not having water ! and the fiery
stimulus she had taken appears to have inspired her with boldness to
state God sent fiery serpents among the people ; and that it told its
servant Moses to make a fiery serpent, and set it on a pole ! and those
who looked on it and had been bitten should live ! so Moses made a
brass serpent ! and those who looked on it and had been bitten by tbe
fiery ones lived, and the composer's fable of allowing the fabled ser-i
vant of her Lord to evade its command by making a brass serpent,
instead of the fiery one it commanded the fabled murderer to make and
set on a pole, plainly shoAvs the composer was not in a state of mind
to enable her to write a probable story, or any thing in a uniform or
reasonable manner.

BIBLE AND TESTAMENT, 89
NUMBERS: CHAPTER XXU:
It is stated, God came to Balaam at night, and told him if men came
to -him to go with them, so Balaam saddled his long-eared animal, and
went with some princes ; and tbe anger of God was kindled, and an
angel stood in the way, sword in hand I and the animal turned into a
field and Balaam' smote it, and the ' animal criished its master's foot
against a wall, and he smote the animal again ; and the angel went
into a narrow place where there was no room to turn, and the animal,
at the sight, fell downright ! and Balaam smote it again, and the Lord
opened the mouth ot the beast ; who must have had its mouth
opened at least a thousand times before it grew so strong to carry a
man so long ; but it is stated this beast, who all know its language is
only a bray, did to its master say. What have I done unto thee, that
thou hast smitten me these three times ; am not l|thine, upon which
thou hast ridden ever since I was thine } Avas I ever wont to do
so unto thee 1 And the Lord opens Balaam's eyes, and he saw the
angel with drawn sword in hand, who told him considerable. Surely
the composer showeth plainly a lack of sober sense.

NUMBERS: CHAPTER XXIII.
'" God, it is stated, met Balaam and told him it had prepared seven
altars, and offered dn every altar a bullock and a ram. The composer
doth not assume to know who the fourteen animals were offered to,
but states the lord put a word in Balaam's mouth, which is twice stated ;
and twice it is stated that a man built seven altars and offered a bullock
and a ram on each altar ; thus it is plain to be seen that the enthusiastic
queen was not as sober as she should have been.

NUMBERS: CHAPTER XXIV.

It is not pretended any supposed invisible object spake one word of
this chapter.

NUMBERS: CHAPTER XXV.
It is stated, the Lord tells Moses that a certain man shall have an
everlasting priesthood for himself and his seed. This is one of those
7

90 REVIEW OF THE
who were honored with short breeches, goodly bonnets, &c., for glory
and beauty. By the command of an invisible Lord so stated, the Lord
teUs Moses to vex and smite the Midianites. ¦ This, as numerous other
statements do, forms a contradiction to the character of mercy and
loving kindness. The Lord tells Moses to hang the heads of the
people, that its fierce anger may be turned away ! and one of the taw
dry bedecked priests, with javelin in hand, thrust a man and woman
through ; so the plague was stayed. But instead of such fables being
sacred or useful, they can only have tendency to lead weak, deluded
minds to Imagine that by destroying the life of those who are too
honest to^ pretend they believe the absurd composition of the bible true
and holy, they are serving an imag-lnary almighty power that they
never see or hear, but who they are taught to fear through the bold,,
dismal tales they hear pieached by payed preachers, and spoken of by
those who have been deluded by them.

NUMBERS : CHAPTER XXVI.
Repetition is made that the Lord tells Moses to take the sum of a
congregation ; more than six hundred thousand are again treated of ; but
among these there was not a man that Moses and Aaron had numbered,
for the kind, merciful Lord had said, they shall surely die in the
wilderness.

NUMBERS : CHAPTER XXVII.
The Lord tells Moses a man's daughters speak right, and tells him to
get up into a mount, and to lay his hand on Joshua, and put some of
his honor upon him. Surely it would he difficult to find honor in a
man that committed murder in his youth, and ivhen in command over
thousands did send twelve thousand men to destroy innocent, unprotect
ed people, the males of three walled up towns being all slain, without
one man of the twelve thousand men sent by Moses being missing !
Surely the composer showeth lack of memory and sober reflection by
her fiction.

NUMBERS -. CHAPTER XXVIII.

The Lord tells Moses to tell people its ofiiirings, and bread' for
sacrifices made by fire for a sweet savour unto it they shall observe.

BIBLE AND TESTAMENT. 91
two lambs day by day for a continual burnt offering, and flour mingled
with oil, and also strong wine shall be poured unto the Lord for a
drink offering. The probability is, the composer would have preferred
that herself and the noble earl of Essex should have- the good wine
rather than have ^t poured out for any invisible Lord. Thirty-one
verses are filled with statements of offerings being commanded.

NUMBERS : CHAPTER XXIX.
A DAY is appointed for blowing pf trumpets ; burnt offerings are
commanded- to be made for sweet savours unto the Lord. Which hath
been stated times sufficiently numerous to show the composer of the
fables continued long in a disordered state of mind, probably brought
on by the loss of her noble favorite the earl of Essex, who was
beheaded ; her wild ideas hath led her to represent that about two
hundred animals were commanded to be sacrificed for burnt offerinsg
in this chapter, besides flour, meat, and drink offerings.

NUMBERS : CHAPTER XXX.
The composer allows Moses power to command the Lord to forgive
a woman for offending her husband ; ending with these are the statutes
which the Lord commanded Moses. Divorces are treated of; all
showing the composer knew more of laws, statutes, and judgments,
formed by men, than she did of decrees of any invisible spirit, and no
such phantom speaketh a word of the chapter.

NUMBERS : CHAPTER XXXL
Repetition is made that the Lord commands Moses to be cruel to
the Midianites ; and Moses sends twelve thousand men armed for war,
and a priest Avith holy instruments, and trumpets to blow in his hand ;
and they slew all the males, kings into the bargain, and took their
flocks and goods, and brought them and the women and little ones to
Moses ; who notwithstanding, being styled servant of the Lord, who
is termed merciful and kind, was wrath with his officers for saving the
women alive, and commands them to kill all but the virgins, which is

92 review op the
expressed in rude style, and the priest makes, reservation of the pre
cious metals that had been taken. The Lord, it is stated, -told Moses to
take the sum of the prey (that was- taken), both of man and beast,
and divide it between those who went out to battle and the congrega
tion, and levy tribute unto the Lord. According to this said to be
holy arrangement, each soldier would be allowed more than twice
the number of virgins to the fabled king Solomon's wives and concu
bines, showing the probability that the composer's imagination was
inspired by the stimulus of strong drink ; and her statement of the
number of animals taken amounting to thirty-four thousand for each
soldier that joined in the massacre, which statement makes, it appears
as the officers tell Moses, they have taken an account of their men,
and (that) not one is missing, corresponds to prove the composer was
not in suitable condition to write reason or truth ; the officers tell
Moses they have brought an obligation- to the Lord of gold chains,
bracelets, rings, ear-rings, and tablets ; and Moses the murderer and
another priest with the holy short linen breeches, embroidered coat,
and embroidered robe hung round with gold bells, topped off with
bonnet and mitre for glorj' and beauty, took the gold ; and when all
the rest of the laughable nonsense is told, it plainly shows the queen
composer must have been made bold by the inspiration of strong
drink, or so at least every observing reader hath reason to think.

NUMBERS: CHAPTER XXXII.
The country which the Lord smote is allowed to be a land for
cattle, and that the servants had cattle; but it is stated the Lord's
anger was kindled, and he sware that certain men should not see the
land it sware to Abraham, Isaac, and Jacob, save Caleb and Joshua ;
and the Lord's anger was kindled against Israel, and it made them
wander in the wilderness forty years ; and Moses tells people, if they
will go armed before the Lord to war until he hath driven out its
enemies, ye shall be guiltless ! Surely such delusive imposition ought
to serve as an admonition, to all mankind to restrain the powers of
rulers within proper limits of general usefulness, and also to set aside.
all pretences of serving invisible spirits that some imagine exist, as
such pretences are, and have long been, the promoters of ojipression by
their deception ; man needs truth for his guide of conduct, which, like
instinct, always directs right. Moses gives the cities and possessions of

BIBLE AND TESTAMENT. 93
twa nations to others, all under the pretence of it being a service to
the Lord, and many rulers get'all they can from others.

NUMBERS : CHAPTER XXXUL
The Israelites take forty-two journeys ; the Lord, it is stated, tells
Moses to tell the Israelites to drive all the inhabitants of Canaan out,
and possess their land and other property. This oft-repeated com
mand corresponds with the conduct of monarchs, who often -employ
priest, and pay them liberally to delude armies with pretensions of
sanctity, and that the warriors are fighting in a just and holy cause,
and that great will be their reward in another world ^for all the lives
they destroy in the service of God.

NUMBERS : CHAPTER XXXIV.
It is stated the lord describes coasts and borders of land, through
twelve verses, much in the same manner as a land speculator would do,
which contradicts the statement that it would not suffer any man to see
its face and live ! and appears as though the composer's imagination led
her to think the invisible spirit was talking to females only ; but the
lord is represented to mention the names of twelve men, and com
mands that they shall divide the land, the whole forming a confused
fiction, proving nothing more than the probability that the composer
committed the fable to paper while she was not able to compose with
reason.

NUMBERS: CHAPTER XXXV.
It is stated the Lord conversed with the murderer Moses in the plains
of Moab ; rather a dangerous undertaking, if it was a delicate Lord ; for
ty-two cities are commanded to be given by one nation to the tribe of
Levites, who are the same treated of in a previous chapter as having
been bestowed on a tawdry-headed priest, as servants to do the work
of the tabernacle.' Six cities are also commanded to be appointed for
the man-slayer, that he may flee to ; and, after the death of the high-
priest, the man-slayer is allowed to return to his own city. The chap
ter contains thirty-four verses answering no other purposes than to dis-

94

REVIEW OF THE

gust people^with reading them, by which stratagem preachers are left
to form their'sermons from selected texts and keep an absurd fiction in
some respect.

NUMBERS : CHAPTER XXXVI.

Females marry their cousins, in order to keep their inheritances con
tinued, in their own tribes and families, and every daughter is com
manded by the lord to marry one of the tribe of their father.

DEUTERONOMY : CHAPTER I.
The murderer Moses spake on the first day of the eleventh month
in the fortieth year ! and doth tell that the lord did tell the people
they had dwelt long enough on a certain mount, and that it tells the
people to journey to the land of the Amorites, and all the places nigh
thereto, in the plain, in the hills, and in the vale, and in the south, and
by the sea side, to the land of the Canaanites, and to Lebanon, and to
the great river Euphrates ; go and possess the land which the lord
swore unto Abraham, Isaac, and Jacob, to give to them and their seed.
The cities of this land are stated to be great and walled up to heaven !
and Moses tells the people not to be afraid, for the lord god shall
fight for them I It is also stated, the lord god went before the people
to pitch their tents ; and repetition is made that this merciful, kind de
scribed lord did swear, and was angry, and declared only one man,
Caleb, should see the land he swore to others, and to Caleb he would
give it ! So Moses tells the people they abode many days in Hadesh,
according to the days they did abide there ; and in the course of the
chapter several statements are made of Moses telling the people what
they had done and said, all plainly showing deficiency of sober reflec
tion in the composer of the fable ; and surely people who respect such
inconsistent stories as holy truths, must be held to such an opinion
through fear, which they might discern to be as false as the Avritings
that have caused them to renounce the evidence of reason, if they would
exercise that faculty.

DEUTERONOMY : CHAPTER H,
Repetition is again made of the Lord swearing ; and that people

BIBLE AND TESTAMENT. 95
are great and many, and as tall as the Anakims, and that the land was
accounted a land of giants ! But the lord destroyed them, as it did
the children of Esau ; and. as the Avims destroyed the Caphtorims, and
dwelt in their stead to this day, and Moses tells one set of people he hath
given them the land of others, and he will put the dread of them on all
nations. -Surely the queen ought not to have been so bold such a
fable to (the whole world) have told. When travelling to all parts
Was not practised, selling meat for money is treated of, also of eating,
drinking, and passing on foot, and that the lord had given to the fabled
murderer the land of another king, and that it told him to possess it,
•and that the lord god delivered this king before the fabled Moses and
his people, and they smote this king, and his sons, and all his pe'ople,
and took all his cities, and utterly destroyed the men, women, and chil
dren, and took the spoil of the cities, and cattle as prey for themselves.
What can have a more pernicious effect on the minds and morals of
weak-minded people, who are guided by what they hear said ? Preach
ers say and preach from sermons they contrive out of selected texts,
striving ingeniously to keep so vile a book in respect, and to have it
represented to them as the word of a merciful, loving, kind, invisible
Lord ; and to be pronounced as sacred and holy.

DEUTERONOMY : CHAPTER III.
It is stated the lord god delivered another king and all his people
into the hands of the fabled murderer Moses, and that they were smote
till none were left, and sixty of their cities were taken, which were all
fenced with high walls, bars, and gates !¦ besides a great many unwalled
towns. And Moses, the servant of the lord, (and reputed murderer,)
states they utterly destroyed, men, women, and children, as they did
others previously, and took the spoil of the cities, and cnttle for a prey,
to ourselves, and boasts that he gave the cities unto others, also telling
the people that he commands them to possess the land which the lord
their god -hath given them ! and as their eyes have seen what the lord
god hath done to the kings, so Moses declares it shall do to all the
kingdoms they pass. Thus the queen composer, after having studied
warfare, and officiated in planning such destructions, appears to haA^e
retained a fondness for (planning and encouraging) one party of people
to hve by irapine and murder, and many others who have succeeded her
have pursued the same course, causing the destruction of millions, when

96 REVIEW OF THE
millions of acres of land needed their aid to improve it, by which means
they could' have been comfortably sustained, and the surface of the
earth greatly improved and beautified, and general happiness promoted,
instead of which this military kind of book hath been for centuries up
held as holy, by means of immense sums paid to those who openly de
clared it to be the word of God ; while they are relieved from bodily
labor and pecuniary risk, and have time and opportunity to read and see
its inconsistencies. '

DEUTERONOMY : CHAPTER IV.
Moses tells people that they stood under the mountain, and that it
burned ; and that the Lord spake to them out of the midst of the fire.
Thus the queen represents her fabled Lord to have been ofthe nature
of a salamander, and states that it is a consuming fire ! even a jealous
god ! and in the same chapter states. For the lord god is a merciful
god, and will not forget the covenant that it swears ! And Moses asks
the people if ever any people heard the voice of god speak out of the
midst of fire as they had done and live ! This last sentence certainly
shows some shrewdness ; as the knowledge of any Inconsistency might
be attributed to those who have lost the power of refuting anything.
Such is plainly the case with respect to all the fictions characters treated
of in the bible, testament, and apochrypha, as on the introduction of
those books none of the men treated of could have been known any
more than the imaginary spirits and regions, that are also much treated
of But advocates of those books pretend that people have as good
and sufficient reason to believe those fabled characters and places as
they have to believe men of general renown ever lived, who have been
known during their life by thousands, and whose transactions have been
regularly communicated as they occurred, while the whole fables ofthe
books, represented by interested and deluded persons as sacred and
holy, and as being the word of an invisible spirit, was at its first intro
duction palmed on mankind as an ancient, mysterious production, show
ing in a clear manner that the introducers of it had discerned after the
printer had printed it, that it was absurd, and that they were ashamed
to let its origin be known, so they pretend it had sprung from an un
known .region, and Avas a translation. This hath been imposed on many
generations.

BIBLE AND TESTAMENT. 97

DEUTERONOMY : CHAPTER V.

MosES tells the people that the Lord spake to therii face to face, and
that he stood between them and the Lord, and that it told them it should
have no other gods but it; and declared itself a jealous God, and
that it would visit the iniquity of fathers on children to the fourth gene
ration ; and forbids people to kill or steal, and sets some other rules
which people must have known was right to be observed long before
the queen left her vi-ritings, AA'hich her successor to the English throne
had, published, and also before printing was invented, as every one must
have always known it to be wrong for another to hurt them ; which
would inform them it was wrong for them- to hurt another. Moses tells
the people that the Lord wrote the words on stone tables ; it had spoken
with a great voice out of the midst of fire ! And that they said, if they
heard the voice of God any more, then they should die. It is also stated
that Moses the word of God related to the people, that they must get
into their tents ! but he must stand by it ! Thus the queen composer
maketh her fabled wandering priest Moses of va.st importance ; but
dwarfs and deformed men did not suit her fancy see 23d of Deuterono
my, and hath often shown herself to have been an admirer of scarlet,
the color of the coats of her gallant officers ; so much so, that her par
tiality for the color hath frequently caused her to represent scarlet as a
substantine ; see Exodus, chaps. 26, 28, 3-5, 36, and other. But .had
this queen had had some children of her own, it is more than probable
she would have amused herself with them, instead of composing such as
she hath left to stupefy people with.

DEUTERONONY : CHAPTER VI,

It is stated Moses talks much, and makes free use of the words God
and Lord ; but it is not pretended any Lord or God spoke one word, .5

DEUTERONOMY : CHAPTER VII,
This chapter is similarly composed as the last, without any pretence
that a Lord or God spake a word of it.

98

REVIEW OF THE

DEUTERONOMY : CHAPTER VIII.

MosEs tells people that the Lord God had led them through the wil
derness forty years, and that their raiment waxed not old. Surely they
need not of such a fact been told. Moses is also stated to have told the
people that the great and terrible wilderness that the Lord God led them
through had fiery serpents and scorpions in it ; but it is not pretend
ed that any Lord God spake one word of the nonsense the chapter is
composed of

DEUTERONOMY: CHAPTER IX.
MosES tells the people that God gave him tables of stone written on
with its finger, and that they are to possess great cities, fenced- up to
heaven. Thus the composer maketh a queer representation of her Lord
having so hard a finger that it could carve stone with it, and her fabled
heaven as low as earthly fences, showing pretty clear that wine was
plenty and near. Repetition is made, which hath oft been said, that God
is a consuming -fire I Repetition is also made of the oft-repeated story
that the Lord sware-, a beginning to which absurdity can be found in
the third chapter of the said-to-be holy Bible ; there it is made to appear
that it set the first example of cursing the ground for Adam's sake, be
cause he did his wife's counsel take. Moses tells the people that while
he did forty days and nights linger, during which time God wrote on
stone tables with its finger, that he neither eat bread or drank water,
and that God told him to let him alone, that he might destroy people.
The work hath beyond doubt been composed expressly for the purpose
of stupefying people.

DEUTERONOMY : CHAPTER X.
Moses tells people that the Lord told him to hew two stone tables
like the first two, and come up to the mount and make an ark, and it
would write the same words on the stone tables it did on those he broke.
By this story it is made to appear Moses was not punished for his im
pudence of destrojnng the tables that such an august personage had
taken the trouble to carve important commandments on with its finger.
Although Moses had been honored to speak with it face to face, as a
man talketh with a friend, and was told by, it that no man should see

BIBLE AND TESTAMENT. 99
its face and live ; and Moses had also the honor conferred on him of
being lifted by it into the cleft of a rock, and allowed to see its hinder
parts as it passed by. Moses is also represented to have killed a man,
and buried him in the sand when he saw no one by to bear witness
against him, all showing that the composer of the stories knew she could
not make people so much afraid of 'imaginary spirits as they were of
immediate notice and punishment by the law of the land ; and tbe whole
stories about the wicked cruelties of Moses, and terming him as the ser
vant of a supposed kind and merciful ruler, is manifestly poor logic, and
adds great inconsistency to the various fictions contained in the said-to-
be holy Bible. And the Abraham, alias Abram, David, and many other
characters treated of in both the- Bible and the Testament, give, proof
that one person of wild imagination wrote the whole ia hours when
they were not in sane and sober condition.

DEUTERONOMY: CHAPTER XI.
The murderer Moses tells the people if they will hearken to his com
mands, then he will give them the early and the latter rain, that they
may gather in corn, wine and oil, and that they shall lay up his words
in their hearts, and bind them as a sign on their hands, that they may
be as frontiets between their eyes. This is surely nonsense wild enough
to distract the mind even of one who might advocate the book or its use
for the sake of obtaining gold. Even Daniel Webster himself, from those
who were interested in deluding and stupefying youth with its rehearsal,
and to have children puzzled with the inconsistency, by speaking [of
them in the House, and when lying down, and while rising, and when
walking ; as crazy or unjust it must appear to rational,- well-disposed
minds, that men-of hterature, or a man of science, should advocate that
such wild nonsense should be written on the door-posts of houses, and
on gates. Yet it is stated in this said-to-be holy chapter that the Lord
God will drive out nations from before the people who obey these com
mands, and that they shall have the possessions of greater and mightier
nations than themselves, and that every place where their feet tread
shall be theirs, even to the uttermost sea, and none shall be able to stand
before them ; finally, this fabled servant of the invisible spirit, and re
puted murderer Moses, tells the people he hath set before them a bless
ing and a curse, and directs them to put the blessing on one land and
the curse on another : both are described as mounts. He also commands

100 REVIEW OF THE
the people that they do aU the statutes he sets before them. Thus the
composer, as usual, bestows great power to her fabled priest ; no Lord
or' God speaks a word of the chapter.

DEUTERONOMY : CHAPTER XII.
The composer gives her hero Moses again about the same power and
consequence as she bestowed on him in last chapter, and repeats the
story that some people are to have their .places destroyed for others to
possess, by command of the Lord God ! burnt offerings and tithes are
also again treated of Twice, it is stated, the clean and the unclean are
allowed to eat ; it is also allowed that people may kill and eat flesh,
whatever they lust after, and eating of blood is forbidden repeatedly ;
but it is not pretended any God or Lord spake one word.

DEUTERONOMY : CHAPTER XIII.
Moses commands that if people propose to serve any God but the
one who let him see its hinder parts the people of that city shall be
destroyed, and theircattle also, with the edge of the sword ; and that
the spoil shall be burned in the street for the Lord God ! This is only
represented as talk from Moses, without pretence of any God speaking.

DEUTERONOMY : CHAPTER XIV.
Command is stated to have been given to people that they shall not
cut themselves, nor make baldness between their eyes for the dead, and
that they shall not eat any abominable thing. Surely the composer
must have been too high charged with strong drink so to think, a Many
animals are designated that may be eaten, and many that are forbid to
be eaten ; among these are swine, that the multitude are not allowed to
dine on ; but beyond doubt, the queen sometimes eat of them at home,
if she did not when out. People are commanded to eat in a place before
the Lord God where it may choose ; but if they are not able to carry
their food so far, they are allowed to turn it into money, and get what
- they lust for, even to strong drink and wine. They are also commanded
to bring forth the tithe of their increase.

BIBLE AND TESTAMENT. 101
DEUTERONOMY : CHAPTER XV.
When a slave hath served six years, and says he will not go, because he
loveth his, wife — children, thee- and thine house, then thou shalt thrust
an awl through his ear unto the door, and he shall be thy servant for
ever I according to this, and the statement in the testament, that part of
human beings are to be transported to realms of bliss forever, and the
others to a lake of brimstone and fire, the faithful bond servant would
have to submit to the fate of his master to all eternity, command is also
stated to have been given that the master'shall do likewise to his maid
servant, all the firstling males are commanded to be sanctified by the
owners of herds and flocks to the lord god ; yet it is not pretended that
any such supposed invisible spake a word.

DEUTERONOMY: CHAPTER XVI.
The composer states, three times in a year shall all the males appear
before the lord god, but does not pretend anj' such spirit spake one
word, judges, officers, feasts, and other earthly things are treated of,
and free use is made of the words god and lord.

DEUTERONOMY : CHAPTER XVII,
Sacrifices of sheep, bullocks, &c., are, as usual, commanded to be
without blemish, repetition is also made, that if either man or woman
hath served other gods than the one that lifted moses in the cleft of the
rock, and hid him with its hand, or. had worshipped the sun or moiJn,
should be stoned to death ! and the words god and lord are inserted
many times, yet the composer does not pretend that either onje or the
other spake a word, priests and judges are held forth as being of great
importance, and as being chosen by the lord,- although every such sup
posed spirit is silent on this occasion as well as others.

DEUTERONOMY: CHAPTER XVHI.
The composer states, the lord god hath chosen the priest out of all the
tribes ;. and that this shall be his due, whether it be ox or sheep, the
shoulder, two cheeks, and the maw ; and the first flece of the sheep,
corn, fruit, oil, and wine ! by this it appears, the queen did wish that

102 * REVIEAV OF THE
priests should richly dine, and of course be by people adored, while
they were by them and her government to servitude lowered ;. and to
make the priest's office permanent as hereditary monarchy, states the
lord hath chosen him and his sons to minister unto it forever! and.
although the queen is to both the invisible and the priest so clever, she
commands her subjects, that if a prophet speak in the name of the
lord, and the thing does not come to pass, ye shall riot be afraid !

DEUTERONOMY : CHAPTER XIX.
Repetition is again made respecting the lord having sworn ! and
the queen as usual, makes priests and judges of great importance, and
makes free use of the words lord and god ; but does not pretend that
any such personage spake a word.

DEUTERONOMY: CHAPTER XX,
The queen strives to make her soldiers valiant, by directing them
not to be afraid when they go out to battle if they see an enemy larger
in number and better equipped than themselves, telling them the lord
god is with them ; and that when they come nigh to the hattie the
priest shall approach and say, "-let not your hearts faint, fear not, and
do not tremble, of be terrified ; for the lord god is he that goeth with
you to fightjyour enemies !" thus have rulers and priests long com
bined to keep people stupefied Avith their pretences of faith and belief
in invisible aid ! while they keep up a trade of spoiling all the weak
parties they can, by the strength of deluded man.

DEUTERONOMY: CHAPTER XXI.
Priests are again stated to have been chosen by the lord god, to
minister unto it, and to bless in its name ! and by their word every
controversy is to be tried ; and in the apocrypha it is stated, those who
would not eat pork were by them in a pan fried, the queen, through
out the bible, testament, and apocrypha, making her aids, the priests,
of great importance, the color of scarlet, which the british . officers
have for generations had their coats of, appears, in exodus, so much
to have taken her fancy, that she treats of it often as a substan-

BIBLE AND -TESTAMENT. 103
tive ; and her levity in this chapter appears to have ledJier to state, that
ifp the lord god hath delivered some people as captives to others in
warfare, and a man hath desiire for a beautiful woman he seeth among
them, he shall bring her to his home, and she shall shave her head and
pare her nails ; and in verse 13 adds indecency, but does not pretend
any lord or god spake a word.

DEUTERONOMY: CHAPTER XXII.
Women are not allowed to put on men's garments, and men- are
forbid having themselves hid in .the garments of women : garments of
divers colors are also forbid to be worn ; also those mixed with woollen
and linen, according to this, woe be to numerous manufacturers and
wearers of their fabrics ! fringes on the corners of vestures are also
prohibited, according to the composer's wild impulse of the moment.
The thirteenth verse is indecent, and the twenty-seven following verses
are such as no sober or sane person would have impudence enough to
write and declare to be holy or sacred, the words lord and god
are, as usual, frequentiy inserted, without pretence of either speaking.

DEUTERONOMY: CHAPTER XXIII..
The first .verse is shamefully indecent, no bastard, or deformed or
injured person, in body or limb, is allowed to. enter into the congrega
tion of the lord, to the tenth generation. by this it appears that the
queen composer felt neither charity nor compassion for any unfortunate
Or deformed male ; they, of course, would not suit her fancy so well
as handsome, gallant, well-formed officers dressed in scarlet coats, with
gold epaulettes ; and those treated of in her usual style of levity in the
first Verse, it is reasonable to decide, were altogether objectionable to
her, from the character she generally bore ; henry the eighth, her
father, having set her an example of licentious conduct, and she main
tained in luxury and idleness by the toils of her subjects. - god, it is
not pretended, speaks a word of the chapter, shamefully indecent as
this chapter and many others are, the rev. dr. adams ' boldly declared
the bible was written by god himself, as stated in the tribune.

104 REVIEW OF THE
DEUTERONOMY: CHAPTER XXIV.
This chapter contains statements respecting men putting their wives
from them by divorce, and that a new-married man shall be exempt
from war one year, leprosy is again treated of many statements
are made about lord and god, but it is not pretended that either spake
a word.

DEUTERONOMY : CHAPTER XXV,
If a man's brother die, leaving a widow, the surviving brother is
commanded, in the composer's usual style of levity, to take the widow
and raise up seed ; and if he refuse, the widow is to pull off his shoe
and spit in his face ! and his name is to be called the house of him
that hath his shoe loosed, the eleventh verse is about as shamefully
bold and indecent as any confessed lewd could invent ; but the com
poser hath not shown herself so bold as to pretend that any invisible
spirit or lord god did any such conversation hold. men judges are
again treated of in this said-to-be holy chapter.

DEUTERONOMY: CHAPTER XXVI,
People are commanded to put some of their first fruits in a basket,
and go to the place where the lord god shall choose to put his name,
the queen secretly meaning, beyond doubt, the place were those put such
a name who meant to live by preaching about the same ; as it hath
been done, giving others opportunity of having the fun ; of enquiring of
those within the building that had on its front an engraved stone, repre
senting the structure belonging to such an invisible alone, whether it
was at home ! repetition is again made that the lord did swear ! and of
tithes, and of statutes, judgments, &c., and again of the lord swear in a
land flowing' with milk and honey, 17 times the double title of lord god
is inserted, solely beyond reasonable doubt or dispute, for the purpose of
intimidating the weak-minded, inoffensive portion of mankind ; as it is
natural the queen should wish to keep her gallant officers bold and fear
less of any supposed power that could not be found ; but to cause the
men under their command to believe what paid priests would say when
they did preach and pray, so that they should feel ambitious to gain
renown, while they fought to enrich the government and protect the
queen's crown ; and to cause them to believe that if their officers were

BIBLE AND TESTAMENT. 105
by their enemies deceived, by having large reinforcements spring out of
ambush on them, as the queen hath pretended the lord god directed one
party to act against another, and slay them ; in such case, she strives
to make the soldiers have faith, that in such a cause they need not fear
any invisible laws, and that they would go to an upper story and live
forever in glory.

DEUTERONOMY : CHAPTER XXVII.

The story is again repeated of land flowing with milk and honey.
surely nothing can be more silly and funny, twelve curses are pioclaim-
ed, and the double title of lord god several times inserted ; but no pre
tence made that it spake a word.

DEUTERONOMY; CHAPTER XXVIII.
Blessings and curses are again treated of, and the words god and lord
amount to 50 insertions, sometimes the one, and sometimes the other
is to do this or that, and occasionally the double-headed one is to be
paid homage to at other times, the single one is to cause enemies to
rise up and smite the people at another time, it is to make pestilence
consume them whithersoever they go ! (but people, from experience,
know that pestilence is apt to be confined to places that are densely
populated.) at another time, the lord is to smite people with consump
tion, fever, burning, sword, mildew, and blasting, until they perish !
surely the queen must have taken sufficiently free of wine after she did
dine, to cause her to forget she had attributed to her lord the character
of being full of mercy and loving kindness ; for she proceeds ascribing
the cruelty to it of making rain dust, until the people were destroyed,
and that their carcass shall be meat for fowls and beasts ! afier all this
she appears not to be sober enough to know it to be amiss to command
that the lord shall smite the people with madness, blindness, and aston
ishment of heart ! and that the lord shall smite them in the knees and
legs with a sore botch that cannot be healed, from the top of their head
to the sole of their foot, and they are doomed to eat the flesh of their
sons and daughters, surely no sober person would have imagined such
crazy nonsense, nor been bold enough to have written it, and its being
in the book from the first of its introduction must convince every un-
8

106 REVIEW OF THE
prejudiced reader that the contents of the manuscript left by queen
elizabeth must have been put together by the printer letter by letter,
without being allowed to make alterations or omissions for the better.
and also that no one else did thoroughly know the contents ofthe work
the queen left until king james had them published ; who is styled by
the pretended translators the principal mover and author of the work ;
and all circumstances connected with its introduction prove this simple
and unintended confession tiue, as all bibles, or the most of them that
have been printed previous to the present century, and some editions of
this century, show in their preface and dedication ; but as it hath been
publicly scrutinized of late years, the confession of its origin hath been
left out of most bibles that have been recently printed, still, in this
age of science and improvement, people generally begin to consider the
word did not come into existence like snow falling from clouds, or in
any manner by chance ; but that it must be the work of the head and
hand of a human being, as well as any other publication, which might
easily have been discovered any day since it found its way from london
to france, in the year 1552, or in the thirteen years previous, while it
was imposed on the people of england during the reign of king james,
the first, but as one thousand crowns were then demanded for one
copy, it is probable societies only purchased any, and a decree was
passed that the bible should only be read by persons lawfully ordained,
or otherwise under the instructions of pastors and spiritual guides, which
record doth plainly show that such persons did know that the work
queen elizabeth left was too absurd and inconsistent to gain respect if
its contents were generally known, sixty-eight verses are filled with
cruel threatenings, the most wild imaginable ; ending with the declara
tion that the lord shall sell the people, and no one shall buy them, but
in all this long detail it is not pretended that any lord or god spake one
word ; yet the words lord and god are frequently inserted, declaring
they shall do this or that.

DEUTERONOMY: CHAPTER XXIX.
Statement is made of the lord god making an"'oath, as he hath
sworn to abraham, alias abram ; and the anger and jealousy of the
lord is commanded by the composer to smoke against a man ; and that
it shall be said the whole land is brimstone, salt, and burning, and that
the anger of the lord was kindled against the land, to bring on it curses.

BIBLE AND TESTAMENT. 107-
surelj' the contradictions to the character of loving kindness throughout
the bible are in a manner innumerhble : no pretence is made that either
lord or god spoke.

DEUTERONOMY : CHAPTER XXX.
The words lord and god are frequently inserted in this chapter,
stating it will do this and that, but none of such are represented to have
said one word.

DEUTERONOMY : CHAPTER XXXI.
The composer states the lord will destroy nations, and that others
shall possess them, and that it shall do so and so. and in verse 14, the
oft-repeated story that the lord spake to moses is revived, and that it
appeared in the tabernacle in a pillar of cloud ; repetition is also made
of the lord swearing about land flowing with milk and honey.

DEUTERONOMY ; CHAPTER XXXII.
Sucking honey out of a rock, and oil out of the flinty rock, butter out
of kine, and milk of sheep, with fat of lambs, of the bread of bashan,
and goats with the fat of kidneys, and blood of the grape, are all treated
of, and but few can doubt but that the queen composer often had a frol
icsome scrape with the poor blood of the grape, repetition is made of
the story of two putting ten thousand to flight, and of fire being kindled
in god's anger that shall consume the earth, and set the foundations of
the mountains on fire,,

DEUTERONOMY : CHAPTER XXXIII,
Moses is styled king, and it is stated that benjamin shall dwell be
tween the shoulders of the lord, and that it shall cover him all the day
long, and that the shoes of ashan shall be iron and brass ; and to make
them slip on easy, the queen allows them to be greasy, as she lets him
dip his foot in oil, which would not such strong shoes spoil.

108 REVIEW OF THE
DEUTERONOMY : CHAPTER XXXIV.
Repetition is made of the oft-repeated absurdity, that the lord swore
unto abraham, to Isaac, and Jacob, so moses died, and he buried him !
but no man knoweth of his sepulchre unto this day I according to this
last sentence, it appears equally as probable he might.have been taken
ofthe earth, in a chariot of fire, by horses of fire, as the fabled elLsha.
but the fabled murderer moses is stated to have given an account of
people mourning for him thirty days, and represented as being so wide
awake after he was buried as to describe the place where people weeped
and mourned for him, which corresponds with his giving an account of
his own birth in 2nd exodus ; also of his recording himself as a murder
er in the same chapter, all of which, added to the blunder the composer
hath made of neglecting to give any account of her hero, of the five first
books of the work she left, until uniting her fifty-second chapter, and
the fifty-one previous ones, having statements in them of pretended oc
currences through a period of more than two thousand years ; also
shows the whole fiction to have been composed by a person when not
sufficiently sober to compose within the bounds of probability or reason.
but to give the fiction some respect or grace, repetition is made of the
lord knowing moses the murderer, face to face, and also by name.

JOSHUA : CHAPTER I.
After the death of the murderer moses, who is styled in the said-to-be
holy bible the servant of the lord, and hath been represented through
most of the preceding parts of the book as acting as the principal agent
of such a spirit, it is stated the lord spoke to the minister of moses, tell
ing him moses was dead ! here the composer of the fable shows lack
of sober reflection in her pretence that so great a spirit should tell the
attendant of moses that moses Avas dead ! the lack of sober sense is
further shown^by joshua and one tribe of people being told that every
place their feet shall tread on was given them by the spirit she por
trays as equitable and just, as they are also told no man shall be able
before them to stand, and according to receiving such a promise from
an almighty power, they could make all others flee into a sea, like the
devils treated of in the new testament that were cast out of two men,
who could not be held with chains by jesus, who aUowed the devils to
enter into a herd of swine, and they ran violentiy down a steep into the

BIBLE AND TESTAMENT. 109
sea and perished ! the composer gives further proof that she was not
ina condition to compose with reason, for, after stating joshua and his
people were made so rich and powerful, they are four times commanded
to be couragous. repetition is made about the lord swearing, which ab
surd bold statement is to be found in numerous places under various
titled heroes of parts of the said-to-be holy bible, all proving the com
poser of them knew oaths were frequently administered by man to man.

JOSHUA: CHAPTER n.
Two men came into an harlot's house, and she hid them with
flax stalks, and told them she knew the lord had given tbem the land,
and all the inhabitants ofthe land were faint because of them ; for they
had heard the lord had dried up the red sea for them ; and this woman
entreats the men to swear unto her by the lord that ye will save my sis
ters, parents, and all that they have, the men tell her when the lord
gives them the land they will deal kindly with her. then she let them
down with a cord, for her house was on the town wall, and the men
told her to bind the scarlet cord which she let them down with in the
window, and the men returned to joshua and told him truly the lord had
delivered all the land into their hands, for the inhabitants faint because
of them, this appears to be as wild a fiction as the story of sampson
pulling two pillars within reach of his right and left hand while he be
tween them did stand, which supported a temple holding three thousand
persons on its roof, and filled within.

JOSHUA: CHAPTER HI.
Joshua tells the people to sanctify themselves, for to-morrow the
land will do wonders among you ! Thus far the composer hath pre
tended to know of an invisible spirit that murderers, robbers, and har
lots also knew and frequently had power to control or order what it should
do, and in verse 7 assumes to know that the lord told joshua it would
this day magnify him I and the composer, according to her general mode
of treating of priests, states that as soon as their feet rested in the waters
of Jordan, that the waters should stand upon heap, and even the salt sea
failed, and was cut off, it is seen some to the belief of such absurd
lies are nailed.

110 REVIEW OF THE
JOSHUA : CHAPTER IV;
In verse 2 the composer states the lord told joshua to take twelve
men, and command them to take twelve stones out of the place where
the priests feet stood firm, and the people did as the lord spake unto
joshua. if the present generation will be guided by reasonable con
sideration, they must decide the people would have nothing to do if
they waited for commands to be given by any invisible spirit to any
man. about 40,000, prepared for war, it is stated, passed over before
the lord unto hattie. this statement doth plainly show that the com
poser did more know about armies, than she did about tbe beginning
of the world or any invisible creator of it. in verse 9 the fabled
twelve stones are stated to have been set up in the midst of Jordan, in
the place where the feet of the priest stood, and it is also stated they
are there to this day ! this is the same spot from whence the stones
were got as commanded by the lord in verse 3, and in verse 20 the
fabled stones are pitched in a place of a different name, reference is
made of the fable of the red sea being dried up, also indicating the
author of this fable and the books of moses to be the same wild writer;
the style of both showing that the fables must have been written
under the inspiration of wine : that article is much treated of by the
composer. JOSHUA : CHAPTER V.
The composer appears not to be sober while writing this chapter,
for she states the lord told the man Joshua to make sharp knives, and
perform for a second time a cruel operation on his fellow-beings, the
captain of the lord's host, with drawn sword in hand, tells joshua to
loose his shoe from off his foot, for the place where he stands on is
holy ! this is a repetition of a similar story in the books of moseS)
where it is stated god was so sociable with the murderer moses as to
request the homage from moses, telling him the ground he stood on
was holy ! both stories showing want of sober sense in their compo
ser ; and surely none but ,a lewd woman Avould Avrite so much respect"
ing the privy members of man.

JOSHUA : CHAPTER VI.
It is stated the lord tells Joshua it had given jericho and its king

BIBLB AND TESTAMENT. Ill
and mighty men into his hand ! and the composer makes the blunder
to state that the lord commands joshua to compass the city it had
given him, with the men of war six days ; which does not corroborate
to show what she pretends to know of such an invisible almighty
power, seven days the composer makes it appear in the next verse
to the one containing the command of six days encompassing, the
seventh day seven priests are commanded to blow with rams horns for
trumpets, and the city to be seven times encompassed, suiely the
queen composer knew well enough about more complete sounding
• trumpets than rams horns ; but as she had so lately pretended to know
of the first settlement of the earth, her whim of the moment in all
probability was, rams horns were as good trumpets as need to be stated ;
but as most attempts at deception show inconsistency much more than
any statements that have reality and truth for their foundation, it is by no
means wonderful, when the head of a nation should pursue a contrary
course to that becomming her station, that her mind should become
distracted, and cause her fiction to be inconsistent and absurd, the
composer further states, the lord said that when the priests made a long
blast with the rams horn, the people shall shout with a great shout,
and the wall of the city shall fall down flat ! what can a reasonable
person think of that ? nothing else, I suppose, but the composer was a
wine-bibber, the priests, it is stated, passed on before the lord with
the seven trumpets of rams horns, and blew with them, and the ark of
the lord followed them ; and the armed men went before the priests.
thus the composer makes her lord keep in the rear, which plan for a
spirit greater than man appears queer, repetitions are made of the
wall, and the trumpets, and of the shouting, and all is stated to have
been destroyed that was in the city, man and beast, young~ and old
but joshua saved the harlot and her father's household.

'JOSHUA: CHAPTER VH.
It is stated the anger of the lord was kindled against Israel, joshua
fell on his face, and the lord told him to get up, and asked him why
he laid on his face .' up, and sanctify the people ; and tell them to
sanctify themselves against to-morrow ! and joshua asked a certain man
why he had caused trouble, telling him, at the same time, the lord
should trouble him ! so he, and his sons, and his daughters were stoned
and burned ! then the lord turned from its fierce anger ! surely such a

112 REVIEW OF THE
lord never could have been slow to anger, and full of mercy and lov
ing-kindness, and nothing can be more plain to be seen than that the
composer was not sober or sane who wrote such inconsistencies.

JOSHUA . CHAPTER VUI.
The lord gives joshua a city, and its king and people, and tells him
to go up to it, and take all the people of war with him, and not fear or
be dismayed ; and this merciful kind spirit, or so represented a phan
tom, is also represented to command joshua to slaughter the inhabi
tants of the city, both men, women, and children ; as he did those of
another city, according to the wild composer's statement in chapter six-
but in this chapter the composer gives her lord another disgraceful slap,
by stating it directs joshua to lay in ambu.sh behind the city, and to
take the cattle as a prey unto themselves ; so joshua took 30,000
mighty men, and sent them away by night, telling them to be ready in
wait against the city, behind it ; and he and all the people AA'ould ap
proach, and when the people come out of the city against us, we will
flee, till we have drawn them from the city ; then ye shall rise from
the ambush, and seize the city, for the lord your god will deliver it
into your hands, and ye shall set it on fire, according to the command
ment of the lord ; and the lord commands Joshua to stretch out the
spear that was in his hand toward the city, for he would give it
'nto his hand ; and the ambush arose as quick as their commander
joshua obeyed the command of the merciful fabled lord, and hasted
to set the city on fire according to this lords command ! and not a
man was left in the city or allowed to escape ; 12,000 fell that day,
and the spoil of the city and the cattle were taken as prey by the
besiegers according to the word of the lord ! then joshua built an
altar unto the lord god, as the murderer moses, the servant of the lord,
had commanded, thus, when it is so plainly seen that the wild
composing queen makes such free use of the words loid and god for
the purpose of making serious impressions on fhe minds of her sub
jects, that they are held in uncertainty both Avith respect to their
lives and property, by an over-ruling almighty power, who gives
such cruel commands to earthly rulers to enforce, the tbest remedy
for such extensive evils must be for peojile to honestly ai^ow they
know nothing of any such described dreadful power, and experience at
all times showeth that the laws of the land is the only power to keep

BIBLE AND TESTAMENT. 113
men in due command, and great aid can be tendered to them by
educating the rising generation to strictly adhere to th4 practice of
truth and honesty, and also to constantly endeavor to make them
selves as useful and as agreeable as possible ; for under such instruc
tions all. pupils milst see their welfare was studied; and youths could
but rarely fail of imbibing more noble and beneficial ideas than when
taught that believe an unnatural fable they must, or be doomed for
ever to be cursed ; by which doctrine they are led to believe those
who do not others deceive by pretending they believe are wicked and
dangerous.

JOSHUA : CHAPTER IX.
Several kings are represented to have told joshua they came from a
far country, because they had heard of the fame of his lord god. these
visitors are stated to have been neighbors, and also as kings, to all the
coasts of the great sea ! and the described style of their costume and
appurtenance would be droll enough for any comedy-page, and beyond
reasonable dispute must have been written by a person who frequently
had comic performances acted before them ; as they are stated to have
taken old sacks on asses, and old rent wine bottles bound up, and old
shoes clouted on their feet, and old garments on them, and mouldy dry
bread ; the fable throughout forming a lesson of deception, of which
there are many in the said-to-be holy bible, and joshua finding these
men had deceived him by pretending they came from far, made them
hewers of wood and drawers of water for the congregation and for the
altar of the lord unto this day ! this of course was easy for any one
to write or say ; but the fable, like most others in the work queen
elizabeth left, clearly showeth itself inconsistent enough to prove that
she did love good wine as well as noah, the hero of her flood fable.

JOSHUA: CHAPTER X.
The lord, it is stated, tells joshua not to fear the kings of the am
orites, for it had delivered them into his hand, and the lord slew them
with a great slaughter, and chased them, and cast great stones from
heaven on them, and more died by the stones than by the sword !
then joshua spake to the lord and ordered the sun and moon to stand

114

REVIEW OP THE

still ; and the composer states both obeyed joshua, and that he tells his
people not t8 suffer another party to enter into their cities, for the lord
god had delivered them into their hands ; and he hanged five kings,
and makes repetition of the oft-repeated command, fear not, be strong
and of good courage, for thus shall the lord do to all your enemies.
and the lord, it is stated, delivered place after place, with all the souh
that were within them, to this fabled ruler of the sun and moon, the
word " soul," when made use of in the bible, invariably is made to
apply to the substance of the body ; but the composer of the work
assumes in the testament to knoAv of an invisible appendage to this
visible body, which no one can find. so joshua, it is stated, smote all
the country of the hills, and of the south, and of the vale, and of the
springs, and all their kings, and destroyed all that breathed, as the lord
god commanded, since no one knoAveth the existence of such a lord
or god, it is to be hoped no such an one will ever be known ; and those
who strive to be guided by reason certainly have nothing shown to them
to cause either fear or belief that any such power exists ; and those
who do from other causes than reading the bible, suppose that some
mighty power governs the universe and its inhabitants, if they endeavor
to regulate their reflection by observation, experience, and reason, must
find it impossible to believe the bible a divine inspiration, if they bestow
one careful perusal on it ; as, in this age of science and improvement,
thousands condemn it as fiction, stating it could not haAc come into
existence by any other means than other publications do. but on
account of the immense wealth that is annually raised to support
preachers, men can be found to proclaim the work holy, as well as
lawyers to defend murderers for the sake of obtaining some of the gold
they are known to hold.

JOSHUA: CHAPTER XI.
The lord, it is again stated, tells joshua to be not afraid of a numer
ous set of kings nor their people, Avho are represented to have been
much as the sand on the sea-shore in multitude, with horses and
chariots — for to-morrow, about this time, i will deliA"er them up all
slain I surely the composer could not have been sober and sane, the
rest of her fable also shows she lacked sober reflection, in her statement
that the lord commanded joshua to hough their horses and burn their
chariots ; so joshua did as the lord bade him, utterly destroying every

BIBLE AND TESTAMENT. 115
soul, leaving none breathing, in verse 9 the composer hath stated the
lord gave these cruel commands, and in verse 12 states joshua destroyed
all, as moses, the servant of the lord, commanded, four times in this
said-to-be holy chapter moses has the honor attributed to him of
commanding incalculable numbers of people to be destroyed ; who is
represented also to have given an account of his own death, before the
commencement of the fable under the title of the book of joshua.
this hero, it is stated, took the whole land, according to what the lord
.said to moses ! surely ever}"- reader of thesejinconsistent fables who
has arrived to his teens may discern that the stories are too wild and
bold ever to have been written or told by any person while sober.

JOSHUA: CHAPTER XII.
The queen composer showeth her imagination to be distracted in
respect to royalty, armies, and their appendages ; treating of thirty-three
kings and their people being slain by this one servant of the merciful,
kind invisible that she strives to terrify her people into belief of; such
cruel caprices being practised by it on people, that those who are
deluded into belief of cannot be happy while they meditate on such
base delusions.

JOSHUA: CHAPTER XIII,
The lord tells joshua he is old and well-stricken in years, the com
poser's imagination of what to state about this hero appears to have
suddenly changed, stating that he divides much land by lot ; and the
dead moses is also represented as bestowing land to people ; but the
lord does not say a word more than when he told joshua he was old.

JOSHUA: CHAPTER XIV.
A man states he was forty years old when moses,' the servant of the
lord, sent him to spy out land, and his brethren that went up with him
made the heart of the people melt ; and he boasts of following the
lord his god, and states moses sware on that day that the land his feet
trod should be his and his children's forever I and that the lord had
kept him alive forty-five years, ever since the lord spake this word

116 REVIEW OF THE
unto moses. now, therefore, give me this mountain whereof the lord
spake in that day ! and if the lord be with me i shaU be able to drive
the inhabitants out. thus have the words god and lord been in
numerous instances used for a justification of rapine and murder, it
is not pretended god spake a word.

JOSHUA . CHAPTER XV.

One man gives his daughter to his brother as wife for his smiting and
taking a city ; but god does not say a word in the chapter.

JOSHUA: CHAPTER XVL
It is not pretended god spake one word.

JOSHUA : CPIAPTER XVII.
It is not pretended god spakea word.

JOSHUA: CHAPTER XVIII.
It is not pretended god spake a word.

JOSHUA : CHAPTER XIX.

It is not pretended god spake a word, the principal fables in the
four chapters consist of stories about dividing land by lot.

JOSHUA : CHAPTER XX.
The composer assumes to know, or strives to make her subjects
belieA'e so, that a lord did tell joshua to tell people to appoint cities
that he that killeth a person unawares might flee to and stay until the
death of the high-priest ! then the slayer may come into his own house.
six cities are stated to have been appointed to receive those who killed
any one without intention, a pretty liberal provision in a pretended

BIBLE AND TESTAMENT. 117
early part of the settlement of the earth, surely ! and far exceeding the
bounds of probability, as the stories in both bible and testament gener
ally do, which can be discerned on perusal ; and it is desirable for the
good-being and comfort of mankind that all people should give it one
reading throughout.

JOSHUA: CHAPTER XXL :
Forty-eight cities are stated to have been taken from their" inhabi
tants and given to others, this statement shows the composer to be
striving to confound the senses of her subjects with marvellous fables —
as she hath done in the fourth of exodus with representations of an
invisible spirit commanding moses to perform tricks of legerdemain —
as she makes no statement how so many cities were wrested from their
owners. the lord, she states, gave all their land to a set of people
that it sware to give to their fathers I and gave them rest round about,
as it sware unto their fathers ; and the lord delivered all their enemies
into their hand ! thus hath the composer often represented her lord as
acting the part of a warrior, and hath also, in plain style, bestowed on
it the title of a man of war ; but does not pretend that any lord or god
spake one word of this chapter, although the word lord is made free
use of, and the name, from the first introduction of the bible, hath not
been preached in vain, for millions have been paid for such like
performances.

JOSHUA : CHAPTER XXII.
The composer appears to be aware that the words lord and god being
made free use of had an effect to deject people and make them sub
missive ; which idea she would have been likely to have formed during
her father's reign, while the vulgate bible was in use ; therefore she
uses one or other of the words referred to, taken together, more than
forty times in this chapter, but does not pretend that any such described
spirit spake one word, but states a priest told the people, this day we
perceive the lord is among us ! which corresponds tolerably well with
the doctrine in the testament, that people must believe, or be forever
cursed.

118 review" OF
CHAPTER XXIIIJ
Joshua' tells hi's people that one man of them shall chase a thousand,
for the lord god fighteth for them as he promised ! some indecency is
added, but no pretence that any lord or god spake a word, although
those titles make a conspicuous feature in the chapter.
CHAPTER XXIV.
Joshua took a great stone ! and set it up under an oak, and told the
people it had heard all the words the lord spake to them, and that it
should be a witness unto them, so if the people were satisfied with
the plan of this man, he might pretend the lord had given him much,
and the big stone witness would never testify against one word that
was spoken by the kind prophet who gave it a berth under the oak :
and to make the best of such fabled jokes, they enable priests to live
well, which their ease and appearance doth tell,
JUDGES : CHAPTER I.
A nation of people, it is stated, asked the lord who should fight first ;
the lord tells them who, and that he had delivered the land into their
hand ; so ten thousand men were slain, and one man fled, and the party
represented to have been favored by the lord cut off his thumbs and
great toes ! and seventy kings are treated of as having had their thumbs
and great toes cut off. repetition is made of a man having a ruler's
daughter given to him for smiting a city, the same fable being also in
serted in the fifteenth of joshua. the lord, it is stated, drove out the
inhabitants of the mountains, but could not drive out the inhabhants of
the valley, because they had iron chariots, this last statement com
pletely refutes the argument frequently made use of by enthusiasts,
that there is nothing impossible Avith their god !
CHAPTER II,
An angel, it is stated, told the people it madethem go out to egypt,
and that it had brought them to the land it sware to their fathers ; and
the people lifted up their voice and wept I when the angel spake those
words, that the people did so when'they heard so, none can reasonablv
doubt ; and the fable is plainly a repetition of former similar stories,
with the word angel inserted in lieu of the word god. the same in
visible's anger, it is stated, was hot against the Israelites, and it sold
them to spoilers and delivered them iuto their hands, as the lord had

JUDGES. 119
sworn ! it is again stated the anger of the lord was hot against the
same people : this is a contradiction that the same spirit was slow to
anger. CHAPTER III,
Repetition is again made that the anger of the lord was hot against
Israel, and that he sold them into the hands of a king I and after they
had served this king the lord strengthened another king against them,
whom they served eighteen years ! the composer does not state how
much money her supposed lord received for selling the nation of people
several times, but states it raised up a left-handed man as their deliverer,
by Avhom they sent a present to a very fat king I and the left-handed
man whom the lord sent thrust a dagger into the fat king, blade and
haft, so that the fat closed over it and he could not draw it out ! and
thd murderer locked him in his parlor and escaped beyond the quarries,
blew a trumpet, and told the Israelites to follow him ; and his party
slew about ten thousand lusty men of valor, not one escaped ; and
shamgar slew six hundred men with an ox-goad ! this fable surely
must convince every reader who hath also read the fable of samson
killing a thousand men with the jaw-bone of an ass, that both stories
have been fabricated by a person maintained in idleness, and who had
yielded to dissipation that had overpowered their mental faculties during
the hours appropriated to writing such wild fiction.
CHAPTER IV.
It is again stated the lord sold the people of Israel, after the fat king
it sold them to before was dead, to another king who had nine hundred
iron chariots, this king, thus defended against the power of the lord
(according to the statement in the first chapter of kings, that it could
not drive people who had iron chariots), oppresses the people he had
bought of the said-to-be invisible lord twenty years ! and deborah, a
prophetess who lived under a tree, told a captain the lord commanded
him to take ten thousand men toward mount tabor, and she would draw
the captain of the king's army, and all his iron chariots and his multi
tude into his hand, the commander tells the prophetess if she will go
with him he will go ! and she went Avith him and commanded him to
be up, telling him that was the day the lord had gone out before him ;
so barak the captain pursued after the chariots and the host of sisera,
and there was not a man of them left ; and sisera fled on his feet to the
tent of a woman, who gave him some drink and drove a nail through

120 REVIEW OF
his temples while he was asleep, so god subdued that day, the com
poser doth say, king jahir, and the hand of the children of Israel pre
vailed against jahir until they had destroyed him. thus it is to be seen
that the composing queen frequently had her mind so much confused
as to blend imaginary transactions of man and a supposed invisible lord
together in enormous cruelties, CHAPTER v.-
This chapter contains a fabled song of a prophetess that had dwelt
under a tree, and after having travelled with captain barak became a
mother, in the song they teU the lord that when it marched out of a
field the earth trembled, the heavens dropped, and the mountains melted !
and that in the days of shamgar the highways were unoccupied and the
travellers walked through bye-ways, this man is the fabled hero who
slew six hundred men with an ox-goad, as stated in the third chapter ;
and in the song of the fabled jolly couple it is stated the stars fought
in their courses against sisera ; and also that the woman who droA^e a
nail through his temples, fastening his head to the ground, and smiting
it off also ! should be blessed above all women in the tent. this
manner of reward and praise has for centuries been bestowed on cruel
commanders by monarchs. CHAPTER VI.
This chapter is a fable of a king building a house for an invisible
lord, with chambers round about, so the mormon prophet, joe smith,
kept chambered saints and spiritual wives since, repetition is made
that Solomon built the house for the lord, and overlaid it with pure gold,
and made a partition with gold chains, and the oracle he also overlaid
with pure gold ; which extravagant nonsense is repeated, the queen,
as usual, allowing kings great power and possession of incredible
wealth I it is stated the lord talks to the king about the house he
was engaged in building, wings, cherubims, carving, walls, carved
figures, olive-trees, flowers, and a variety of other ornaments are
treated of, generally covered wit'n gold.
CHAPTER VII,
The queen states king solomon was thirteen years building his own
house ! surely it need to have covered a hundred acres, when solomon
had 150,000 Avorkmen, with 300 overseers, as stated in the second chapter
of the second book of chronicles, solomon also made a house for one

JUDGES. 121
of his wives ; tbe foundation even was of costly stones, and two pillars
of brass were cast, twenty-seven feet in height, which took a line of
thirteen feet to encompass them, and on their top was lily-work.
a molten sea a hand thick, fifteen feet from brim to brim, standing on
twelve oxen and ten brass bases, with lions, oxen, and cherubims on
their ledges ; each base had four brazen wheels and plates of brass.
the queen made also ten brass lavers, containing four hundred baths.
this fable corresponds with the one of brass hills, also inserted in the
,said-to-be holy scriptures ; and the weight of brass, it is stated, was
not found out. this brazen story fills thirty-two verses, and four more
are filled with equally incredible stories about furniture and vessels of
gold. CHAPTER VIII,
King solomon and a congregation sacrifice sheep and oxen that could
not be told for multitude ! thus hath the composer often stated that
valuable beings were sacrificed, but no one that ever knew the care of
raising such would set so slight a value on them as to be easily defrauded
of them ; neither is it by any means probable that anj"- other person
than a monarch, surrounded with profusion and living in idleness, would
have imagined anything so inconsistent, nor have been bold enough to
write it without the stimulus of strong drink.
CHAPTER IX.
The queen states the lord appeared to king solomon after the king
had finished the lord's house, and told the king he had hallowed the
house, and that every one that passed by should be astonished and
should hiss. surely such a rebuke would not be amiss to many who
have squandered millions unnecessarily in large, costlj' churches, that
might have been devoted to useful purposes, contributing to relieve
thousands of suffering deserving persons, the composer, in her usual
style of inconsistency, states the father of Solomon's wife burned a city
and gave it to his daughter I and that solomon built the said city and
three more, and all his stone cities, and chariot cities, and horsemen
cities, and that which he desired to build in all the land of his domin
ions I thus the queen continues showing she strove to make impression
on the minds of her subjects that her fabled kings had reigned over
people with more tyranny than her government, repetition is made of
the number of officers over the people working for king solomon ; and,
like most wine-bibbers, the composer shows forgetfulness by represent-
9

122 REVIEW OF
ing their numbers one third more than her statement in chapter v. the
composer also doth show she did of navies know ; and allows this
fabled king to be such an adored thing as to have brought to him, by a
navy of ships, 420 more talents of gold to add to the previous incredible
store she had allowed him in other parts of her fiction, the queen
states the king made this navy, and his servants went in it, and the king
to the lord offiired burnt-offerings three times a year.
CHAPTER X.
Queen elizabeth treats of the queen of sheba, king solomon, and an
invisible lord ! and allows her fabled king solomon 120 more talents of
gold, besides precious stones and spices from the fabled queen, who paid
him a visit on account of hearing his fame ; and the fabled king gives
the fabled queen all that shedfsires ; and the weight of gold that came
to king solomon in one year was 666 talents, besides that he had of
merchants, and of the kings of arabia, and of the governors of the
country ; and the king made 200 targets of beaten gold, Avith 600
shekels weight to each, and 300 shields of the same precious metal, of
three pounds weight each, and overlaid a great throne of ivory with
gold ; two lions stood beside its stays, and tAveU'e lions stood on each
side of the steps : and the king's drinking vessels were of gold, and the
vessels of one of his houses Avere of pure gold ; none, she states, were
of silver, it was accounted as nothing, the king had a naA^y at sea,
which regularly brought gold, silver, apes, and peacocks ! surely the
queen shows she aped to know more than was true, by her inconsistent
aud contradictory statements that the king had no vessels of silver in
his house, and that it was not accounted as anything, in verse 21, and
then, in verse 22, to state the same king allowed his navy to perform
three years' voyages to bring the good-for-nothing article, she hath
plainly in this fable, as in most of her previous ones through the work
she left, shown her mind to have been distracted by living in idleness
and luxury. CHAPTER XI.
This said-to-be holy chapter treats of a son of an harlot being a
mighty man of valor, whose Avife bare him sons, and they thrust out
a half-brother, telling him he Avas the son of a strange woman, and
should not inherit in their father's house ! this is a similar story to the
one in 21st of genesis, about abraham and his son of a bond woman

JUDGES. 123
being cast out and denied inheritance with the son of his wife sarah,
alias sarai, that she brought forth after, when she was well stricken in
years, according to that part of the fabulous writings the queen com
poser left ; both stories plainly appearing to be the fabrication of one
disordered mind, the son of the strange woman tells the lord that if
it will without fail deliver a certain nation of people into his hand then
those who come from the doors of his house to meet him shall be the
lord's, and he will offer it for a burnt offering ; and, to make the story
strikingly romantic, the composer states his daughter, an only child,
came out to meet him with timbrels and dances after he had slaughtered
the inhabitants of twenty cities, and when he saw her he rent his
clothes, and told her he had opened his mouth to the lord, and she told
her father to do unto her according to what he had said, and requested
him to let her alone two months, that she might bewail her virginity -
at the end of which period the father did then with her according
to his vow. the nation treated of, it is stated the lord did deliver into
the hand of this cast out man. thus, in similar inconsistent style of
composition, statements of extensive slaughters are imbodied in many
of the chapters in the work left by elizabeth.
CHAPTER XII,
Treats of a man that could not pronounce a specified word right,
who was on that account slain, and 42,000 more, and the compo
ser of the story general history gives the character of being cruel
and unrelenting, allows this fabled cruel king's successor thirty
daughters, thirty sons, and forty nephews, with seventy long-eared
animals for his sons and nephews to ride on. camels and men she
hath in other parts of her Avork represented as numerous as the sand
on the seashore, cities springing suddenly into existence like mush
rooms, silver [and gold too plenty to be honestiy told ; and in most of
her statements far exceeding the bounds of everything known, and of
all probability which experience hath proven to observing minds, is
generally the case with great wine-bibbers, as elizabeth bears the
character of having been, as the wit is known to leave the head
when the body is filled with wine.
CHAPTER XIII.
Contains a similar fable, of a barren wife, to two previous ones,
with a similar story of an angel appearing to her, and teUing of her

124 REVIE,W OF
being barren ; as it is stated in genesis that an angel told the young
wife of abraham she was with child, the angel, it is stated, tells the
barren woman that she shall bare a son, and that no razor shall come
on his head, surely natural sense and reason must convince every
person who exercise them that these inconsistent fables of pretended
knowledge and power of imaginary spirits, that no one can obtain a
glimpse of, speaking to beings composed of visible substances, about
materials that only concern those who use them, are as absurd and false
as it is possible for any statement to be, and serve no other purpose than
to stupefy the minds of those who are deluded to beheve them as sacred
truths, the barren woman tells her hu,sband a man of God had told her she
should bare a son ! thus it is seen, the composing queen generally, in
her fables of barren women, allows them the company of man before
they have a child ; by which zig-zag composition she doth show that
she did know the law of nature required it so, although she hath often
striven, in various parts of the work she left, to make her subjects be
lieve children could come into the world by unnatural means, but in
the stories of the old barren sarai and the beautiful young rebekah who
Jacob kissed by the well, which by-the-by, it is a wonder if she did of
it tell, each, hannah, mary, and others who the composer bestows each
one a mate, that they might have more happy fate ; yet she blends with
this a pretence of knowing something beyond earthly bliss, although in
this she generally goes amiss of obtaining credit, as their gross incon
sistency and contradiction to nature make those statements a blunder
ing attempt at deception, the husband in this fable, as well as that
about abraham and sarah, prepared refreshment for the fabled angel, or
man of god ; for the object is treated of by both titles, as Avas the case
in the fable of abraham and sarah, and lot and his daughters, all pro
ving each fable to have been the fabrication by one person of disordered
imagination ; and as the queen composer never became a mother, it is
not Avonderful that she should frequently ruminate in her mind that
married women were discontent on that account, the woman is stated
to have been in the field alone when the angelic man came to her, and
after a suitable time she brought forth a son, and named him samson.
CHAPTER XIV.
Samson tells his parents to get a woman that he had fancied, and in
his walk with them a roaring lion was met, and samson rent him ! and
talked with the woman, who pleased him well! a silly, useless riddle is

JUDGES. 125
also inserted, in which it is stated samson had thirty companions, and
that he slew thirty men, and his wife was given to his companion
CHAPTER XV.
Samson, it is stated, caught 300 foxes and put a firebrand between
two tails, and let them go into standing corn, olive yards, and vineyards,
and burned them and the shocks ; in addition to the inconsistent fable of
one man catching 300 foxes and putting a firebrand between the tails
of each couple, the composer shows that her imagination was too flighty
and loose to consider that the 150 couple of foxes needed to have been
fastened by couples, and guided like oxen ploughing regularly through
each standing row of corn, but her disordered imagination hath allow
ed her to state more absurdities ; and that samson smote a nation of
people hip and thigh with a great slaughter ! and that samson was
bound with new cords and they became as burned flax, and he slew a
thousand men with the jaw-bone of an ass, and that god clave an hollow
in the bone, and water came out sufficient to raise the spirit of samson,
when he had drank of it ! surely every reader of this and the pre
ceding fables of the queen's work, who strives to be guided by rea
son, must discern, the compilation to be a blundering fiction.
CHAPTER XVI,
This said-to-be holy chapter commences with rudeness respecting
an harlot and sampson, who lays until midnight, and then carries away
the doors, gate, posts, and bar of the city on his shoulders to the top
of a mountain ; and afterwards he loved a woman in a valley, and
some lords requested her to entice him, and find where his strength
lieth, each lord promising to give her eleven hundred pieces of silver.
twenty verses are filled to finish this useless fable ; six more finish it,
in which the composer showeth, as usual, that she lacked sober reflec
tion, by striving to make her subjects believe that a man had heen so
strengthened by an invisible lord that he pulled down a temple with
one pull of his hands, each one holding a pillar that supported an
edifice containing! many lords and thousands of people within, and
about three thousand on its roof, destroying all and himself thus it is
in most chapters plain to be seen that the composer queen never
lacked wild fancy in any part of the work she left.

126 REVIEW OF
CHAPTER XVII,
Begins with a fable about silver, and a man having a house full of
gods; and the composer, after having in many previous chapters treated
of kings by incredible numbers, and of the Israelites having had several
over them, now states there was no king in israel I and that every
man did that which was right in his own eyes, and that the man who
owned a house full of gods hired a young man to serve him as father
and priest ! engaging to furnish him a suit of apparel once a j'ear, and
furnish him with victuals, and pay him ten shekels of silver, and con
secrated the young man, and said he knew the lord would do him good,
seeing I have a priest. CHAPTER XVHI.
Repetition is made that there was no king in israel, and also that a
young man was hired to be a priest ; this priest, and the gods out of the
house of the man who hired him, was stolen ! and when he pursued
with a company, the robbers asked him what aileth him ! he tells them
they have taken away his god and his priest, surely the composer of
the fable represents a god in ludicrous style.
CHAPTER XIX,
Repetition is again made that there VA'as no king in israel. second
verse contains an indecent statement about a concubine, a similar story
fo the one of lot offering two virgin daughters to a company of men to
treat them as they pleased ; adding to the numerous preceding state
ments that show the work to have been composed by one person.
CHAPTER XX,
Nearly one million of warriors are treated of, seven hundred of them
left-handed slingers of stone, each one could strike at an hair-breadth .
and the composer states, people asked god who should first fight,
plainly showing she considered her subjects such dupes that she could
make them believe anything she choose to state, twenty-five thousand
men of valor that drew sword fell one day. surely no person that
devoted their time to any useful purpose would have fabricated such
numerous horrid statements as are imbodied in the said-to-be holy
bible ; but when notice is taken of the confession that queen elizabeth
left the work, all its contents are readily accounted for as she was
known to be a wine-bibber.

RUTH. 127
CHAPTER XXI.
Twelve thousand men are again sent to smite men, women, and
children with sword ; in verse eleven the females are commanded to be
destroyed in the same rude style as is also stated in numbers 31 and
17 ; and after allowing young virgins to be saved from slaughter, who
were given to the soldiers for wives : in verse fourteen, they who were
in last chapter surrounded and trod down by their opponents, are stated
not to be satisfied with the virgin wives thus kept alive for them, so
they are commanded to lie in wait in vineyards, and when the lasses
come out to dance, every man to catch a Avife. and it appears this
command they did obey by each merry man catching a dancing lass
and taking her to his home ; which appears to be the most pleasing
of all the fables contained in the work elizabeth left, every man,
she adds, did that which was right in his own sight.
RUTH; CHAPTER I.
In this said-to-be holy chapter, a useless silly account is given of a
man and his family sojourning, and of the man dying, and his two sons
marrying, and of their dying, and the old widow kissing the young
widows, one of whom stays with her, and previous to any departure
the old widoAv tells them she does not expect to have any more sons
for them, fearing she was too old to get another husband, and asks
her daughters-in-law if they would wait for a son of her, if she got
a husband the next night, and tells her daughters the almighty had
dealt very bitterly with her ; for she went out full, and the lord
hath sent her home empty ! the whole chapter is a fable of talk of
three women without pretence of one word from god.
CHAPTER II.
The oldest widow treated of in the first chapter is stated to have
had a kinsman who was a mighty man of wealth, and one of the
young widows entreats her mother-in-law to let her glean after him,
that she might find grace in his sight, the mother approves of the
scheme ; the rich man tells the young widow he had charged the young
men not to touch her ; she bowed and asked boaz why she had found
grace in his sight, and tells him he had comforted.her ; and he reached
her food to eat ; and boaz told his young men to let her glean_^even
among the shearers ! although this statement may appear to those
who have not seen london or its suburbs as not the kind of composi-

128 REVIEW OF
tion a queen, residing in buckingham palace, would be likely to form,
those who are acquainted with that city know that fields of wheat are
annually seen within walking distance of the residences of the monarchs
of that country to this day. it is not pretended that god spake one
word. CHAPTER III.
The story continued of the elder and younger'r widow watching after
the rich bachelor farmer, boaz. the elder widow tells the younger one
boaz will winnow barley to-night on the threshing-floor ; wash thyself
and anoint thee, and get thee down to the floor, and when he lieth
down, uncover his feet and lay down, and at midnight boaz discovered
the young widow, and asked who she was ; she answers, thine hand
maid ruth, and requests him to spread his skirt over her. boaz prais-
eth her for not following after young men, and for her kindness, and
tells her now he will do to her all that she requires, and urges her to
lie down until morning ; and in the morning he directs her to keep it
secret about her coming to the threshing-floor, god does not speak a
word of the chapter. CHAPTER IV.
Boaz makes it known that he has bought the young ruth as his own,
to be his wife, to raise up a name, and the witnesses said the lord
make the woman that is come unto thine house, like rachael and leah,
which two built the house of israel ; pharez, tamer, judah, and several
other names that are treated of in former fables, imbodied in the work
that queen elizabeth left, are treated of in this chapter, adding to the
proofs that are plain thus far in most of the preceding chapters, that
they have been composed by a person supported in idleness and luxury,
from which course of life they had yielded to a licentious course of con
duct and study. The thirteenth verse of this chapter is a small item
of one of the numerous records that this sort of study was predominant
with the composer of the fiction, termed by some the word of the lord !
but it is not pretended that any invisible spirit spoke one word of this
nor many other chapters.
FIRST BOOK OF SAMUEL : CHAPTER I. |
A man bad two wives ; one^mourned because she continued barren
and endeavored to bargain with a lord to give her a man-child, making
an offer that she will give it to the lord all the days of its life, and is

I SAMUEL. 129
willing to agree that no razor should ever come on her son's head, but
as experience hath in all ages shown mothers incapable of controlling
sons to the age when razors are used, absurdity is added to that con
tained in the preceding part of the work elizabeth left, and shows she
meditated on her own condition of passing her life in celibacy ! to the
above she adds a tale of a priest seated on a post asking the praying,
barren wife how long she would be drunken ! and commands her to
put away her wine, this plainly shows the composer knew from ex
perience too free use of wine caused wild imaginings, she further
states this fabled priest, by the name of ell, said that he had heard his
sons lay with women who assembled at the door of the tabernacle ;
which shows the composer knew much licentiousness was practised in
crowded cities like london, where she resided, the once-barren woman
gives birth to a son, and gave him suck unlil she weaned him ! and
then took him and three bullocks, some flour, and a bottle of wine, to
the house of the lord ! all showing the queen composer continued fond
recollection of wine, the article beyond reasonable dispute that inspired
her to form such compositions. CHAPTER II,
The priest's custom was to send his servant, with flesh-hook in hand,
having three teeth in it, to strike into the pan, kettle, cauldron, or pot
while people were cooking, and whatever he got the priest took for
himself ! and his servant commands people to roast meat, telling them
the priest will not have sodden meat ; and if any man required him to
wait until the fat was burned, and promised to let him take presently
as much as his soul desired, he would answer, nay, but thou shalt give
it me now, or i will take it by force ! here it can be seen that the wild,
composing queen imagined it to be right her subjects to affright, by
striving to make them believe priests had uncontrolled power over
people and their property, even over their food while cooking, and gives
further proof of not being in sober or suitable condition to compose with
reason, as the most uninformed would instinctively know that if they
cut meat into small pieces the priest's flesh-hook could not claw their
meals away by once being struck into their cooking-vessels and pulled
out. CHAPTER III.
The child samuel ministered to the lord before eli the priest, and

130

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the lord called samuel, who answered, here am i ! and the'lord called
again and again, and came and stood, and called as at other times,
samuel, samuel, and told samuel it would do a thing that all ears
that heard it should tingle, and said it had sworn to the house of eli ;
and the lord appeared and revealed itself to samuel ! heie it can be
plainly seen that the composer of this fable records her forgetfulness of
the statement previously imbodied in the books of moses, that god hid
the fabled murderer moses in the cleft of a rock, and covered him with
its hand as it passed by, only allowing its fabled servant to see its
hinder parts, declaring, at the same time, that no man'should see its
face and live. CHAPTER IV.'
The philistines saw god had come into the camp, and ask who shall
deliver them out of the hands of the mighty gods who smote the
egyptians with plagues, the philistines fight, and 30,000 men fall ;
and a man ran with earth on his head, and when he mentioned the
ark of god he fell and broke his neck ; and his daughter was with child ;
she travailed, named her child, said the ark of god is taken, bowed
herself, and died, here the composer again shows she meditated on
her condition of celibacy. CHAPTER V.
The fabled ark is set before a man by the name of dagon, who was
found early next morning fallen on his face ; yet it is stated there was
nothing left of him but his stump, and that his head and the palms of
his hands were cut off, and god, it is stated, smote the men of the city,
and they had emerods in their secret parts, but the composer doth not
assume to know that any god, lord, or holy ghost spoke a word of the
chapter any more than a post. CHAPTER VI.
Consultation is made about what shall be the trespass-offering for the
lord, and the solemn council agree five gold emerods and five gold mice,
and glory shall be given to god. a ncAV cart is also commanded to be
made, and two milch-kine that never had yoke on to be tied to it, and
their calves brought home from them, the gold jewels are put on the
cart, and the kine went off lowing ; and the cart was claven, and the
oxen offered as a burnt-offering to the lord, here it is seen that the

I. SAMUEL. 131

composing queen was not in a condition to remember she had, in the
same fable, represented the powers who drew tbe new cart as milch-
cows, the lord, she states, smote 50,000 men because they looked
into the ark ; and other men said, who is able to stand before this holy
lord .' surely lack of sober reflection is exhibited in this fable.

CHAPTER VII.
Samuel offers a suckling lamb as a burnt-offering to the lord ! and
cried to the lord ; and the composer of the fable assumes to know the
lord heard samuel, but she does not pretend that any lord or god spake
a word of the chapter. CHAPTER Vni.
People tell samuel to make them a king ! this displeased sam, and he
prayed to the lord, and the lord told sam to make them'a king I and
show them the manner of the king that shall reign over them, this
fable evidently shows that the composer of it was nearly distracted in
mind, while leading an idle, voluptuous life during the period she was
maintained in power as a ruling monarch, samuel, she states, rehears
ed the words of the people in the ears of the lord.
CHAPTER IX,
The tall king saul is sent by his father to find some strayed, long-
eared animals, and the lord had told samuel in his ear, a day before
saul came, that it would send a man for him to anoint captain over its
people ; and told sam that saul was the man ! and sam brought saul and
his servants into the parlor, and told the cook to bring a repast, so saul
did eat with sam that day ; and sam and saul went out abroad, and sam
bid saul to let his servant pass on before, and commands saul to stand
still while he would show him the word of god ! suiely here is plain
proof that the queen composer hath made free use of the words lord
and god without believing any invisible spirits existed.
CHAPTER X.
Samuel pours oil on saul's head, kissed him, and talked to him about
the lord anointing him to be captain over its inheritance ; and sam
tells saul he shall meet three men going up to god ; one carrying three
kids, another carrying three loaves of bread, and another carrying a bottle
of wine ; after that, saul is to come to the hill of god, where is a garri-

132 REVIEW OF
son, and meet a company of prophets ; and sam prophecies that they shall
prophecy ! and the spirit of the lord shall come on them ; and saul told
his uncle the asses were found, surely, in this age of science and im
provement, a more true and useful doctrine need be taught the rising
generation than all the preaching that can be ingeniously and carefully
advanced from such composition. CHAPTER XI.
The spirit of god, it is stated, came on saul, and his anger was kindled
greatly ! this kind of spirit the composer hath often attributed to her
god, notwithstanding the statement in another part of the same work
that such a spirit is full of mercy and loving-kindness, saul, while pos
sessing the spirit of god, hewed a yoke of oxen in pieces, sent them
through the coast by messengers, saying, whosoever cometh not after
saul and samuel, so shall it be done unto his oxen ; and the fear ofthe
lord fell on the people, and they came out with one consent, surely
nothing can be more clearly evident than that elizabeth, while compo
sing this fable, had her reasoning powers distracted by too free use of
wine, the article she often treats of as having made others stupidly bold '.
she states the people made saul king before the lord ; thus, as usual, blend
ing fabled earthly monarchs with her pretended knowledge of an in
visible one ; and at the same time, throughout her various fables of
such, showing palpably that she neither knew of any such, nor believed
in their existence. CHAPTER XII.
This said-to-be prophet samuel tells people that he is old and grey
headed ; and that the lord hath set a king over them, and tells them he
will call to the lord, and he shaU send thunder, thus the composing
queen, as she hath often done, bestows the power to the hero of
this fable to command a supposed invisible spirit, no god or lord
speaks a word of this chapter. CHAPTER Xin,
Samuel tells saul he hath done foolishly, saul blows a trumpet
throughout all the land ; and philistines gathered with thirty thousand
chariots and six thousand horsemen, and people as the sand on the
sea-shore, smiths, shares, cutlers, axes, i^attocks, files, forks, and

I. SAMUEL. 133
swords are treated of; also burnt-offerings, as usual ; but no pretence is
made that any lord or god spake a word.
CHAPTER XIV.
The watchman of the tall king saul saw the multitude melted away,
and they beat down each other, and every man's sword was against his
fellow ; and saul said, cursed be the man that eateth any food until
evening ; and he asked counsel of god if it would deliver the philis
tines into his hand, and saul answered god, do so and more I and there
was sore war against the philistines all the days of saul ; and when
the tall king saul saw any strong or valiant man, he took him. thus
the composing queen doth let it plainly be seen that in her wild im
aginings she thought it right other people should for monarchs toil and
fight, and that monarchs should do as they fancied with other men and
their property. CHAPTER XV.
Samuel tells saul the lord had sent him to anoint him king ! noAV
go and slay all — man, woman, infant, suckling, ox, sheep, camel, and
ass ; and saul gathered two hundred thousand footmen and ten thousand
other men, and utterly destroyed the people with sword ; but spared the
best of the sheep, oxen, fadings, and lambs, then the word of the
lord came to samuel, saying it had repented of setting saul up to be
king, which grieved samuel, and he cried all night to the lord ; and
samuel told saul he would tell him what the lord said that night, that
it had sent to destroy utterly, wherefore didst thou .save the spoil ?
saul tells samuel he had obeyed the voice of the lord, and had utterly
destroyed the amalekites ! but his people took sheep, oxen, and the
things which should have been utterly destroyed, to sacrifice unto the
lord god ! saul confesses to samuel that he had sinned, and prayed
samuel to be pardoned him ; and as samuel turned to go away saul
caught samuel by his mantle, and it rent ; then samuel told saul to bring
him a certain king, and samuel hewed him in pieces before the lord ;
and the lord repented it had made saul king, this fable manifestly
keeps pace with many others, exposing the cruel, relentless disposition
of the authoress of them, and corresponds with the opinion given in
general history, that queen elizabeth of england, with two other
female monarchs, were the three most cruel and unrelenting females
known.

134 REVIEW OF
CHAPTER XVI
The composer states the lord asked samuel how long he would mourn
for saul ! and that the lord told sam to fill his horn with oil, and that
it had provided a king ; and sam said how can i go, if saul heard it he
would kill me ! this is the same tall king saul who pleaded with sam to
pardon his sins, in the preceding chapter, the lord tells sam to take a
heifer, and say he had come to sacrifice to the lord ; and call Jessie to
the sacrifice ; and anoint unto me the one i name ! and the elders of
the town trembled ! and the lord tells sam not to look on the counte
nance or the height of elijah's stature ; but a youth ruddy and beautiful
was commanded to be anointed by the lord ; then sam took the horn
of oil and anointed him ! and the spirit of the lord came on david
from that day forward, this is the fabled man after god's own heart,
and he Avho commanded a nation or tribe of people to be slaughtered, and
had those who hid themselves put under saws, axes, and iron harrows,
and done many other cruel deeds, according to the statements respect
ing him, in the said- to-be holy bible, yet the favor is bestowed on him
of being able, by playing skilfully on a harp, to cause the evil spirits sent
by god on saul to depart, and saul was well and refreshed, the
queen also allows a bottle of wine to saul, shovring again that she
was too fond of the article, that inspired her to write nonsense so
boldly. CHAPTER XVII.
Contains the fable of a small man killing a giant whose height was
more than nine feet, with a brass helmet on his head, and mail coat
weighing five thousand shekels, and a target of brass between his
shoulders ; and his spear weighed six hundred shekels of iron, and one
bore a shield before him ; and david slew him by slinging a stone into
his forehead, and took the giant's sword and cut off his head with it,
and carried the head in his hand, this story, as well as the others that
have preceded it, exceeds the bounds of probability, no lord speaketh
a word of this. CI-IAPTER XVIII,
An evil spirit came from god on saul, and he was afraid of david be
cause the lord was with him. yet the composer states saul cast a jave
lin at david, saul offers to give one of his daughters to david, on con
dition that he be valiant and fight the lord's batties. surely this doth
show that the composer did not knoAV a lord that could do anything.

I. SAMUEL. 135
CHAPTER XIX.
Is a fable of king saul's daughter, who had become wife to david,
hiding him when her father, through the evil spirit the lord had put on
him, sought to kill david. It is not pretended that any lord or god
spoke a word. CHAPTER XX.
Many statements are made about a lord, but it is not pretended any
invisible or visible one spoke. i
CHAPTER XXI.
David tells a priest that women have been kept from them about
three days, so the priests gave him hallowed bread that was taken
from before the lord, to put hot bread in the day when it was taken
away, and david feigned himself mad, and scrabbled and let his spit
tle fall on his beard. CHAPTER XXII.
Nab, a fabled city of priests, was smitten with the edge of the sword,
both men, women, children, sucklings, oxen, asses and sheep, this is
a repetition of a similar cruel story inserted a chapter or two previous,
showing the same inconsistent imaginings had again got possession of
the composer's mind. CHAPTER XXIII,
David again inquires of the lord whether he shall go and smite peo
ple ; the lord says go ! david inquires of the lord yet again, and the lord
said, arise, I will deliver the philistines into thine hand ! this corresponds
with another part of the work elizabeth left, where it is declared god is
a man of war. CHAPTER XXIV.
King saul takes 3000 chosen men, and went to seek david, who cuts
off the skirt of the tall king's robe, many statements are made respect
ing a lord, but no pretence is set up that any such personage spake a
word. CHAPTER XXV.
A man had 3000 sheep and 1000 goats, and a wife of beautiful coun-

136 REVIEW OF
tenance. david sends ten men to ask this affluent man to give what
soever came to his hand to them in david's name, the man asks who
is david ! shall I give what I have prepared for my shearers, to men I
know nothing of the men tell david this ; david then commands that
each one gird his sword on, and david girded on his sword, and about
400 men followed david, and 200 abode by the staff, the beautiful wife
is informed of this procedure, and started off with ass loads of bread,
fruit, and wine, but told not her husband ; she meets king david, and
bowed herself to the ground before him, and begged him to hear the
words^of his handmaids, she tells the king her husband is a bad man,
and that she did not see the men her lord had sent, and begs the king to
remember her, styling herself his handmaid ; and david said to the fair
abigal, blessed be the lord who sent thee to meet me, and received from
her hand that which she had brought, and tells her he had accepted of
her person, she tells her husband these things ; then his heart netled, he
became as a stone and died ; then david said, blessed be the lord ! and
david's servants told the fair abigal david had sent them to take her to
him to wife, and she became his wife, david also took a lady of jezneel,
and a daughter of king saul, thus the queen composer, as usual, bestows
great power on the fabled king david, as well as on numerous other
kings throughout her various fables that compose great part ofthe bible.
the words god and lord are made free use of, but neither speak a word.
CHAPTER XXVI.
The word lord is inserted sixteen times, and the word god is also in
serted ; yet it is not pretended either spake a word.
CHAPTER XXVII,
David dwells with two wives, and smote the land, leaving'neither man
or woman alive, and took the sheep, oxen, asses, camels, and apparel.
this, like a large number of the chapters of the bible, contains no pre
tence of the writings being either written by a superior power to man,
or of having been inspired by any invisible spirit to have been written.
CHAPTER XXVIU.
Contains a fable of king saul disguising himself and calling on a
woman by night, requiring her to bring up who he should name, the
woman asks Avhy he layeth a snare for her ; saul tells her to bring up
samuel ; and when she saw sam, she cried?aloud, and said she heard

II. SAMUEL. 137
i
gods ascending out of the earth, the king asks, what form is he .' she
said, an old man cometh covered with'a mantle ; and the king perceived
it was samuel. and sam said to saul, why hast thou brought me up ?
saul tells sam, that thou make known to me what i shall do ! thus
the composer continues striving to make her subjects believe she knew
an invisible lord who could perform impossibiUties, which she attempts,
undoubtedly, while in an unfit condition, to compose with a semblance
of truth or reason. CHAPTER XXIX.
Is another fable about david and the philistines, princes and angels.
repetition is made of the women singing ; of king saul killing thousands,
and david tens of thousands, which theme would not be likely to cause
mirth in the minds of many, except queen elizabeth of england, Cathe
rine of russia, and joan of ark. CHAPTER XXX.
David again inquires of the lord, if he shall pursue after a troops
the lord tells him to do so. they were spread on all the earth, and
david smote them ; not one escaped, except 400 young men on camels.
and david took all the flocks and herds, and sent presents to his-
friends, saying it was from the spoil of the lord^s enemies. thus
jhath an example been set by pretence of slaughters and robberies,
being a service and duty to an imaginary invisible spirit.
CHAPTER XXXI.
The fabled king saul doth fall on his sword, and when'his armor-
bearer saw saul was dead, he fell on his sword, and died with the king.
and saul's three sons also died ; but it is not stated what caused their
death! the probability is the composing lass had taken too many
glasses of strong wine, the article she treats of so frequently through the
work she left, saul's head is stated to have been cut off, and his body
fastened to a wall ; but in the course of a few more chapters the com
poser records she had forgotten this statement, and treats of saul being
alive again. II. SAMUEL : CHAPTER I.
Repetition is made of the story of a man with rent clothes, and
10

138

REVIEW OF

earth on his head, this fabled odd fellow tells king david that he took
care of king saul's crown and bracelet, and had brought them to his lord.
then david told saul to fall on him ! so he was slain, saul and Jona
than, it is stated, were swifter than eagles, and stronger than lions I
surely no one person who strives to be guided by reason can respect
such fables as true or useful to mankind.
CHAPTER II.
The fabled david and two of his wives are again treated of, and
twelve of david's servants, every one caught his felloAV by the head
and thrust his sword in his felloAv's side ! one is stated to have been
as light on foot as a wild roe. surely he might haA'e escaped ; yet it is
stated he was smote under the fifth rib, so that the spear came out be
hind him. CHAPTER III.
This fable gives account that david waxed stronger, and had six sons
born to him ; and the name of saul's concubine is recorded, one man
charges another in lewd style of having made free with his father's con
cubine ; and lewd repetition is made of the manner which david recom
pensed king saul for allowing him one of his daughters to wife, anoth
er man went along behind his wife, who was taken from him weeping.
the fable ends with david declaring himself weak.
CHAPTER IV.
Saul's son had a lame son, and his nurse fled with him ; she fell, and
the lame became lame, a man was smote under the fifth rib, and slain
and beheaded. repetition is made of david slaying the man who
brought him word saul was dead, david here commands others to be
slain, and their hands and feet were cut off, and they were hano-ed up
over a pool. CHAPTER V.
David is again anointed^king. surely more than reasonable poAver
hath been bestowed on him as an arbitrary cruel monarch, heretofore
taking men's lives and wives without trial or council, this fabled kino-
and man after god's own heart passes a decree that whosoever smiteth
the lame and the bUnd that he hateth shall be chief and captain, repeti-

( II. SAMUEL 139
tion is made that david inquires of the lord if it Would deliver the
philistines into bis hand, and the lord says doubtless he will ; the com
poser having several times made statements to the same effect, records
forgetfulness, and she again states, when david inquired of the lord, it
told him to fetch a compass and come on them over against the mul
berry-trees, and when he heard a sound going in their tops to bestir
himseff, and the lord would go out before him to smite the host of the
philistines. this also corresponds with the statement that our god is a
man of war. it and david are also represented to have hearts alike.
CHAPTER VI,
David gathers thirty thousand chosen men, and went, with all the
men that were mth him, to bring up the ark of god, which was set on
a ne,w cart, which hath been stated in a previous chapter ; and the com
poser appears to have forgotten her statement of the new cart being
claven and burned, or otherwise thinks people are to make new carts as
fast as she can form her different wild fables, she states the driver
who had care of the cart and ark took hold of the ark, for the oxen
shook it ; and the anger of the lord was kindled against this careful
driver, and god smote him, and he died by the ark of god. surely no
other person but a monarch maintained in idleness and' luxury would
ever have been bold enough to have composed such wild fables that are
embodied in the work queen elizabeth left, and her successor had pub
lished and palmed, by the aid of well-paid priests, on mankind as sacred
and holy truths, david brings up the fabled ark into the city of david,
and sacrificed oxen and fallings, and danced before the lord with all his
might, girded with a linen ephod ; and one of his wives looked through
a window, saw him dancing and leaping before].the lord, and she despised
him in her heart, eatables and wine, the queen allows, were made free
use of on this imaginary affair ; but the great probability is, she had
taken too much while composing the fable. ^
CHAPTER VII.
It is stated god said he had walked in a tent ; why not build me a
house of cedar ? tell david i took him from the sheepcote, from follow
ing the sheep to be ruler over my people, this statement does not cor
respond well for such a power to tell, if it cotild make all things
in six days ; for such a creator could rule all without aid-de-camps.

140 REVIEW OF I
CHAPTER VIII:
The fabled man after god's own heart again smites the people god
had several times promised to deliver into his hands, and smote moab
also, and measured them with a line, casting them down to the ground!
he measured them with two lines to put to death, and with one to
save alive, and david took one thousand chariots, and seven hundred
horsemen, and twenty thousand footmen, and 'houghed all the chariot
horses, reserving for an hundred chariots ; and he slew twenty -two thou
sand Syrians also, and took the gold shields, and exceeding much brass,
and the lord preserved david whithersoever he went, this is too brazen
a story, surely, to have been imagined by any sober person, david
dedicates all the silver and gold he had stolen to the lord, and gat him
a name when he returned from smiting eighteen thousand in the valley
of salt. CHAPTER IX.
King david has great homage paid him by people bowing beforeTiim,
calling themselves his servants, and falling on their faces, reverencing him
as lord ; and one of the bowers compares himself before david as a dead
dog, expressing surprise that a king should look on him. surely none
but a haughty monarch would ever have contrived such a fable, to repr
-esent fellow-beings so debased !
CHAPTER X.
Repetition is made that david's servants had one half of their beards
shavei;! off, andUheir garments cut offby their buttocks, and king hanum
sent them away greatly ashamed, and when these offenders saw they
stunk before david, they hired thirty-three thousand men, and david sent
all the host of mighty men, and passed over Jordan, the Syrians fled, and
david slew the men of seven hundred chariots and forty thousand horse
men, thus the composer, as usual, bestows great power on her fabled
kings. CHAPTER XI,
King david espied a beautiful woman washing herself, and sent mes
sengers to take her, and he lay with her, for she was purified, the
husband of the beautiful Avoman slept with the king's servants, the
king asks him why he did not go to his own house, the man tells the

II. SAMUEL. 141
king, calling him lord, that his servants encamped in the open fields,
and says, shall i then go to my house and lie with my wife .' david gets
him drunk, and sent a letter by him with a command wrote in it to
h^ve him set in the forefront of the hottest battle, and he was slain,
and the commander sent word of this to the king, a man after god's own
heart ; so says the fable. CHAPTER XII.
It is stated the lord tells david it will take his wives and give them
to his neighbor, who shall lie with them, and the man nathan tells
david he shall not die ; but the child that is born unto him shall die.
and the lord struck the child Uriah's wife had borne to david, and it
was very sick and died, then david did eat, and he comforted his
wife bath-sheba, and lay with her, and she bare solomon, david fights
against rabbah, takes it, and took the king's crown, weighing a talent of
gold, with precious stones, and it was set on david's head, and he put
the people under saws, iron harrows, and axes, and made them pass
through the brick-kiln, had the composer of the fable been sober, she
might have made this last part appear rather more probable, by stating
the minced-up people were drawn through the brick-kiln, the fable
evidently holds forth inducements for barren wives to wish they could
have the same chance as Uriah's wife ; to be with a well-fed king.
CHAPTER XIII.
A man was so much in love with his sister that he fell sick for her.
she was a virgin ; another man recommends him to lay down on his
bed and make himself sick ! and to tell his father to let this sister dress
some meat in his sight, that he might eat it from her hand, and when
she brought the meat and cakes to him, he caught hold of her and said,
come lie with me, my sister ! and the sick man being stronger than his
sister, forced her, and afterward hated her exceedingly, this evidently
is an indecent and an improper fable to be read in schools, or where both
sexes are present, the wild composer adds, her brother's servant,
brought her out and bolted the doors after her, and she remained deso
late in another brother's house, this tale of deception, it appears, lays
the foundation of another, to keep pace with it in the mind of its com
poser ; she states that the brother who let the sister stay at his house
invited all the kings sons, and requested the king to let the brother go
who had treated his sister ill ; he also commands his servants to mark

142 REVIEW OF
when the brother's heart was merry with wine to kill him, and his ser
vants did so, and every man got on his mule and fled, this had been
determined on by the one brother, from the day the other forced the
sister ; an improper fable to be palmed on mankind as sacred and holy,
and shows that it must have been composed by a person of licentious
habits. CHAPTER XIV.
A man told a wise woman to feign mourning, and put on mourning
apparel, and anoint herself Avith oil, and be as though she had mourned
long for the dead ; after this instruction, the woman spake to the king,
did obeisance, and fell with her face to the ground, and told him her
husband was dead ; calls the king lord, and tells him he is wise accord
ing to the wisdom of an angel of god. one man is treated of as being
more beautiful, from the sole of his foot to the crown ofhis head, than
any one in israel ; the hair of his head weighed two hundred shekels^
and he only polled it once a year, and his servants set another man's
field on fire by his command, and then says, let the king kill me if there
is any iniquity in me, and bowed himself to the ground before the king)
and the king kissed him ! thus the queen composer continues through
fnany of her fables to bestow great pow.er on kings, while she debases
their subjects. CHAPTER XV.
A king's son prepares chariots and horses, and fifty men to run before
him. a course of serA'ile flattery is added in a statement, that when any
man offered obeisance to this prince, he put forth his hand to take him,
and kissed him, by which means he stole the hearts of all men of israel.
then he sent spies through the land, and directs them to say, absalom
reigneth, soon as they hear the sound of the trumpets, his conspiracy
was strong, this is the fawning prince who kissed all the men of israel ;
with him went 200 men, and people increased with him eontinuall)'-,
and went in their^ simplicity ; they knew nothing, beyond reasonable
dispute, the queen composer must have taken this view of her subjects
while she wrote this and the preceding fables, that are embodied in the
work she left, which hath been published by her successor, king david
becomes afraid of this conspiring prince, and went forth with his house
hold after him, leaving ten concubines to keep house ; and a man tells
king david, as the lord liveth, and as his lord the king liveth, he would

II. SAMUEL. 143
be in the place where his lord the king should be ; whether in life or in
death, there he would be ; his servant, and every man who was with the
king, wept as they went ; another fabled odd fellow came to meet the
king, with his coat rent, and earth on his head, nothing more holy can
be found in this chapter. CHAPTER XVI.
King david meets a servant man with two asses saddled, loaded with
bread, fruit, and wine ; this is thus far a similar fable to the one of the
cavalcade under command of the beautiful woman who david accepted,
and took as a wife ! a man curses king david, and another man asks the
king to let him take off that man's head, another man recommends a
prince to visit his father's concubines, in the freest manner, and in in*
decent style of language, the prince visited his father's ten concubines
according to the counsel of ahithophel, whose counsel was as if a man
had inquired of the oracle of god ! so was his counsel with king and
prince, nothing more holy can be found in this said-to-be holy scrip
ture. CHAPTEE. XVII.
Is a fable of or prophecy that hearts of valiant men Avhose hearts are
as lions shall melt ; and of counsel being given that people be gather
ed for multitudes as the sand by the sea ! and if daA'id be found in the
¦ citj', all Israel shall bring ropes, and draw the city into the river, thus
the queen plans for the inhabitants to be left to shiver, while she could
sumptuously dine, and become bold by the inspiration of wine ; seated,
or reclining in a comfortable warm palor. . two men are represented to
-strive not to be seen, and a wench told of it ; nevertheless, a lad saw
them, but they went to a well quickly, and a woman spread a cloth
over it, and spread ground corn thereon ; and said the men were gone
over the brook ; and when the princes servants who sought for the
hidden men, they came out of the well, and did of their enter
prise king david tell ; who told them to pass quickly over the water.
and david and all who were with him did so, and a counsellor saddled
his long-eared animal, got him to his house, put it in order, and hanged
himself, then people brought beds, basons, earthen vessels, wheat,
barley, flour, parched corn, beans, lentiles, parched pulse, honey, but
ter, cheese, sheep and kine, for king david and the people that were
with him. nothing more holy can be found in this chapter.

/
144 REVIEW OF
CHAPTER XVIIL
The composer states people told king david he was worth ten thou
sand of them, and from the style of the work queen elizabeth left, it is
made to appear she considered herself worth as much, and most of her
fabled monarchs also, absalom's head gets caught in the boughs of an
oak as he was riding ; ten men slew him. in his lifetime he had reared
a pillar, and called it after his own name, and it is called to this day^
absalom's place, david sat between two gates, and a watchman went
to the roof over the gate unto the wall, and saw a man running, and
cried aloud to the king ; and fhe watchman saw two others running,
and cried to the porter ; another man called to the king, bowed, and fell
on his face to the earth before the king.
CHAPTER XIX:
King david is rebuked by a man for exhibiting unmanly grief for the
loss of a son ; who tells him he hath shamed the faces of all his serA'ants
who had saved the lives of his wives, concubines, and children, and
that it was perceived that if absalom had lived and all his servants had
died that day, it had pleased him well ; and that he loved his enemies
better than his friends ; and the servant adds, he SAvears by the lord, if
the king does not go forth, it will be worse for him than all the evil
that befel him from his youth, thus the composer exceeds the bounds
of probability in this simple fable, as well as all her preceding ones
that are embodied in the work she left, styled, under the authority of
her predecessor, the holy bible, a ferry-boat went over Jordan to carry
the king, and he swear unto shimei, and said unto him, thou shalt not
die ! and a son of saul came down to meet the king, who had neither
dressed his feet, trimmed his beard, nor washed his clothes ; and told
the king, thy servant hath deceived me ; for he said he would saddle an
ass to ride, and hath slandered thy servant to my lord the king, but my lord
is an angel of god. a man of fourscore asks the king why he should be j'et
a burden to his lord the king, and asks the king to let him die and be
buried, and the men of judah said they had ten parts of the king, and
that they had more right in him than others, thus the composing queen
hath left plain record that her mind was distracted by leading an idle, vo
luptuous life, together with the power she held, nothing was too great for
ruling monarchs, neither was the most abject servility too debasing for
their subjects, although she occasionally garnished such statements with
boldness in monarchs servants,wine might have caused this inconsistency.

II. SAMUEL. 145
CHAPTER XX.
A man blew a trumpet, and said his people had no part in david.
but the men of judah clave to their king, and the king put his ten con
cubines in ward, and they were shut up in widowhood to the day of
their death ; and the king commands that a certain man get him fenced
cities and escape, and joab's garment was girdled, with a sword on his
loins fastened ; yet it fell, he asks his brother if he was in health, and
took him by the beard to kiss him, and smote him by the fifth rib, shed
ding his bowels out, so that he died, a wise woman cried, hear, hear,
i pray unto joab, the words of thine handmaid, he said, i hear, she
tells him she is one of them that are peaceable and faithful, she tells
joab he seeketh to destroy a city, he says the matter is not so. the
head was cut off a man, and thrown to joab. he blew a trumpet and
returned to the king, nothing more holy can be found in this fable.
CHAPTER XXI,
King david and a three-years' famine are treated of the king in
quires of the lord, who tells him it is for saul and his bloody house.
here the composer adds great inconsistency to her as.sumption of know
ing a lord full of mercy and kindness, equity, &c., as she here repre
sents the same supposed invisible causing people to die a cruel death,
when it attributes no crime to them, the king is told by,^people they
would not have any silver or gold from the bloody house, and requests
the king to cause seven young men to be delivered to them, and they
would hang them, but the king spared one of the brothers, because of
the lord's oath, surely if such a lord was ever known as could make
the earth in a day, it would neither swear or pray.
CHAPTER XXII,
King david speaks the word of a song to the lord, and says the lord
drew him out of many M'aters, because he delighted in him, and the
lord rewarded him according to his righteousness, and had recompensed'
him. according to this part of elizabeth's work, she strives to make
it appear that a robbing, murdering, adulterous king was the right kind
of thing to be rewarded by her supposed lord, the fabled king declared
he had kept from iniquity, and departed not from the statutes of the
lord, and was always upright before it ; therefore the lord had recom
pensed him, according to his cleanness in its eyesight ; and tells a

146 REVIEW or
flattering tale to the lord, that it hath girded him with strength to battle ;
and boasts of having wounded, destroyed, and consumed people ; and adds ,
then did I beat them small as dust, and stamped them as the mire of the
street; therefore I will give thanks unto thee, o lord. sad is the
knowledge that thousands of well-disposed persons respect such com
pilations as good or useful, or the book which contains them, without
knowing its contents ; for if such people would read the book more,
they could not fail to discern that it is a wild, blundering fiction ; and
that it showeth itself to have been written by a ruling monarch, devoid
of kind feelings, and of a cruel, unrelenting disposition, whose mind was
distracted with pride, pow§r, and extravagances of a monarch's court,
and its hosts of attendants, armies, and other appendages ; and that their
meditation and aid might be more usefully appropriated in A^arious ways
to the improvement and comfort of their fellow-beings they would get
convinced. , CHAPTER XXIIL
King david's word, the anointed of god ! this fabled king says the
word of god was in his tongue, a number of droll-sounding names are
recorded as being king david's mighty men ; one slew at one time with
his spear eight hundred — another of these odd fellows smote his fellow-
beings until his hand was weary, and it claA'e to the sword ; and the
lord wrought a great victory that day ! again it is stated, the lord
wrought a great victory I king david longs and prays for water, and
when it was brought to him he would not drink, a man slays a lion in a
pit, going into it, and having a tete-a-tete with the monarch of the for
est, and slew a goodly man with his own spear, b)' perusal and ob
servation tlie contents of the bible show inconsistency and folly
throughout. CHAPTER XxrV.
The anger of the lord is stated to have been again kindled against is
rael, and he moved their king against them ! surely such a cruel king,
who commanded to have people put under saws, axes, and iron harrows,
and drawn about, and that without having any blame to lay to their
charge ; and cut off men's heads that strove to be his humble servants,
did not need being moA'ed to act cruelly by any invisible aid. the com
poser of the fable, after thus bestowing so much power and trust from
her lord to her hero david, states the lord sent word to him, by his seer,

I. KINGS. 147
that he should choose either seven years famine, fleeing three months
before his enemies, or three days pestilence in his land, david says he
is in a strait ! so the lord sent pestilence, and seventy thousand men
died ; and the lord repented, and told the angel by the threshing-floor,
it is enough ! and the king spake to the lord when he saw the angel.
and a man saw the king's servants coming, and bowed himself to the
ground before the king, kings elevated and people debased is one of
the principal themes of the bible that was left by elizabeth.
L KINGS: CHAPTER L
King david, it is told, was old ; and though covered with clothes, got
no heat, so the coast was searched through, and a fair damsel was
brought to the king to cherish him, which she did and ministered unto
him, but the old king did not do such a thing as to take unbecoming
liberties with the virgin ! but a young prince exalted himself, saying he
would be king ; and prepared chariots and horsemen, also fifty men to
run before him ! surely such a dashing young blade would have far out
vied the old, cold king in the estimation of the choice fair young dam
sel, the dashing young prince sleAv sheep, oxen, and fat cattle, and
called all the king's sons, and servants ; and a man asks Solomon's mother
if she had not heard that this dashing and treating prince reigned, and
that^david our lord knoweth it not ! say to king david, didst not thou,
my lord, swear solomon should reign after me, and sit on my throne I
and Solomon's mother did obeisance to the king, and he asked her what
wouldst thou 1 the queen tells the king, adonljah reigns, and hath slain
creatures in abundance, an,d called all the sons of the king, and a priest
and a captain ; and tells the king the eyes of the people are on him,
expecting him to tell who shall sit on the throne of my lord the king
after him. king david swears to this fair queen, who he stole from her
hus.band, that her son solomon shall reign, and commands that a priest
and a prophet be called to him, and also his servants, and cause my son
solomon to ride on my mule ; and let the priest and the prophet anoint
him, that he sit on my throne, for he shall be king in my stead ; and the
priest anointed solomon with oil, blew the trumpet, and all the people
said god save king solomon ! surely such bold pretences of lord god
and king in hereditary style, blended together, would never have been
made by any other being than an inebriate monarch.
CHAPTER II.
King david tells solomon that the lord talked to him about the throne

148 REVIEW OF
of Israel, solomon seats himself on this throne, and one of his brothers
pleads to have a certain damsel given him to wife, king solomon
s-vvears by the lord ; adonljah hath spoken against his own life, and says,
as the lord liveth he shall be put to death this day, and sent a man who
fell on him that he died, here the composer makes an imperfect fable,
shoAving her mind was not sufficientiy stable to remember she had stated
the commands of the god she assumes to know as immutable were
strictly against men killing each other, or of any one killing sister or
brother, and while she makes a favored one of the lord a murderer, in
consistency is plain to be seen, solomon sends the slaughterer to a
tabernacle, where another brother had fled through fear of solomon,
who commands the murderer to fall on this man also, god tells king
solomon he hath given him riches and honor, so that there shall not be
any among kings like unto him all his days, the composer here attrib
utes an act of unjust partiality to her god, by stating it bestowed riches
and honor In profusion on a king, who, contrary to its commands, com
menced his reign in a murdering manner, yet she states god told this
sinful, cruel king there should none arise after him like him, which in
dicates that the composer might not have been so highly inspired by
strong drink while forming this last sentence as she had been while
writing the former part of the fable, and that she considered the fabri
cation of her fabled king solomon was such that no reality of the kind
could happen during her reign, or that of any succeeding monarchs.
CHAPTER III.
King solomon makes affinity with the drowned king pharaoh, and
took his daughter to the city of david until he had built an house to put
her in, and an house for the lord, and a wall round the city of Jerusalem ;
and solomon offered a thousand burnt offerings on that altar, and the lord
appeared to the fabled king solomon in a dream, and asked him what he
should give him. solomon tells the invisible that it had bestowed great
kindness to his father by giving him a son to sit on his throne, surely
if there had been a particle of truth in the statements of the fabled david
having the number of wives that the queen hath allowed him in former
chapters of her work, he would have had sons enough to form a tribe
of kings, the queen assumes to know Solomon's speech pleased her
lord, and that it tells solomon there shall no king arise after him equal
to him ; then solomon made a feast to all his servants, and offered burnt
offerings ; two harlots came before him who had slept in one bed, with

I. KINGS. 149
a child each ; one child was overlaid and died — both claim the living child.
solomon proposes to divide the child, and give each one half ; one woman
was not willing to have the child killed, preferring to let the other woman
have the child alive ; solomon decides to give the child to the com
passionate mother, but not until after the other woman objected to take
' the child, which stamps the fable as being made by a composer while
not able to compose in a corroborating style ; for as solomon hath been
portrayed to possess arbitrary power, it was imperfect logic to repre
sent a woman objecting to the decree of such a powerful king, and more
especially to object taking the child she had been claiming and had
troubled this royal monarch about. CHAPTER IV.
King solomon had twelve officers, which provided victuals for the
king and his household, each made provisions one month in a year, the
names of these royal cooks are recorded in this said-to-be holy chapter.
one was honored with a daughter of the king for a wife, sixty great
cities are treated of, having walls and brazen bars, another of the
monthly cooks ofthe king also had one of his daughters to wife ; and as
queen elizabeth hath so liberally allowed cooks, her imagination ap
pears to have led her to state people were eating and drinking, and mak
ing merry in multitudes as the sand on the sea-shore ; and solomon
reigned over all kingdoms, from the river to the land of the philistines,
and to the border of egypt. here the composer appears to have borne
in mind that her fabled pharaoh reigned over egj^pt. she allows her
fabled solomon for one day's provisions thirty oxen, an hundred sheep,
besides harts, roebucks, fallow deer, fatted fowl, and ninety measures of
fine flour and meal, and allows him forty thousand stalls of chariot
horses, according to this statement, he must have had at least eighty
thousand horses, twelve thousand horsemen are allowed him, and god
gave solomon wisdom and largeness of heart, eyen as the sand on the
sea-shore; and he was wiser than all men. ehzabeth 's statement that
this hero's conduct corresponded or showed wisdom does not appear,
if he had one thousand female companions ; as that would only allow
him to spend one day in about three years with each one ; neither does
his management of keeping one hundred and fifty thousand men employ
ed preparing materials, carrying them, and Avorking at one house, with
three thousand three hundred to rule them, as stated in next chapter.

150 REVIEW OF
CHAPTER V.
The king of tyre sent his servants to king solomon, and king solomon
sent to king hiram proposals to build an house to the name of the lord
god ; the lord, he states, had spoken to his father about it, and told his
father it would set him on his throne, then king hiram rejoiced ex
ceedingly, and tells king solomon he will do all he desires, and would
convey timbers by sea- and king solomon raised a levy of thirty thou
sand men, and had seventy thousand to bear burdens, and eighty thou
sand hewers in the mountains, with three thousand and three hundred to
rule over the workmen, the only source from which such wild fables
have sprung, as acknowledged in the dedicatory address to the first
king james of england, which forms the preface of thousands of bibles,
is, that this monarch's predecessor, queen elizabeth, left the work ; and
as her character was known to be that of a wine-bibber, it evidently
appears she must have been under the inspiration of wine generally
during the hours she devoted to writing the work, and her periods or
intervals of sobriety have undoubtedly been too brief to afford her op
portunity to examine her work, added to the cause of her suffering such
absurd fables to remain till she died, her arbitrary, unrelenting, bold
disposition must have caused her to be unwilling to be moderate.
CHAPTER VI.
King Solomon's incredible house is further described ; no hammer,
axe, or iron tool was heard in the house while it was building, the
lord talks to the king again about the house, the house, the oracle,
and the altar were all overlaid with gold, cherubs and cherubims gar
nish the fable and adorn the imaginary house ; they also carve this
fabled house, it was seven years building, and overlaid with gold-
surely the hundred and fifty thousand workmen must have been lazy
fellows. CHAPTER VII.
King solomon was building his own house thirteen years ; tbis it might
have been expected, if the case had been detected ; by an invisible eye,
said to be able all to espy : had the wearer of such an eye not been jeal
ous before, he would be jealous now, if king solomon bestowed nearly
double the time on Jiis own house as he did on that of so mighty a
power ; and if it had, as represented, been jealous before, it would on

I KINGS. 151
this account have jealousy much more, king solomon also ina.de an
house for king pharaoh's daughter, who was one of his wives ; even the
foundation was of costly hewed stones or sawed ones, and king solo
mon had king hiram 's father, a cunning worker in brass ; he cast two
brass pillars, each twenty seven feet high, and eighteen feet in circum
ference, with molten brass chapiters to set on their tops, of seven and
a half feet in height above the pillars, surely he must have been a
cunning Avorker in brass, with bold proof of that, or the queen must
have felt bra,zen who wrote the fable ; this cunning workman makes al
so a molten sea, fifteen feet from brim to brim, forty-five feet in circum
ference, and numerous other wonderful things, fifty-one verses are
filled with similar composition : so king solomon built the house and fin
ished it. CHAPTER vni.
King solomon assembled all the heads of tribes to bring up the fa
bled ark out of king david's city, and all the elders and priests took up
the ark ; and king solomon and those who were with him sacrificed
before the ark, sheep and oxen, that could hot be told or numbered for
multitude ! and the priests brought the ark into the most holy place,
under the wings of the cherubims ; and a cloud filled the holy place,
so that the priests could not stand to minister, surely this fable, like
most of the preceding ones, could only have been written under the in
spiration of strong drink, king solomon tells the lord be had built it an
house to abide in forever, in a settled place ; and the king turned his
face about, and said the lord spake with its mouth to his father, and
said it had chosen him to be over its people, and told him he should
not build it an house, but a son shall come forth of his loins, the com
poser of this fable, as well as in many of the preceding ones, records her
forgetfulness of what she had stated about speeches and actions of her
imaginary invisible spirit ; for in a former fable she states god said no
man should see its face and live, king solomon spreads forth his hands
toward heaven, which fabled place astronomers of the present day are
unable to espy with their telescopes of immense magnifying powers, by
use of whieh they discover planets in regular motion billions of miles
from the earth, king solomon directs invisible eyes to be open night
and day, and directs the owner of such eyes what course of conduct to
pursue toward his people ; and puts great stress on the action of men
spreading forth their hands toward the house he built, and tells the lord

152

REVIEW OF

it knoweth something, and king solomon blessed the people with a
loud voice, the composer appears to have imagined her subjects could
live on wind, words, and prayers, better than they could on mutton, beef,
and venison, or otherwise she had better have bestowed the millions of
sheep, oxen, &c,, upon them that she bestowed on her hero, king solo
mon, to burn ; as burnt sacrifices are again and again offered to her
lord in numerous chapters of her work, and in this fable her imagina
tion hath led her to state that a general feast was given by king solo
mon for fourteen days, before the lord god ; thus showing she felt con
scious for a moment people needed being Avell fed if they had so much
of their support extorted from them as she had at other moments im
agined. CHAPTER IX,
King solomon is told by the lord that it had hallowed the house it
had built, but no such honor is shown by any such august personage
in the present age to builders of stately edifices, even when they have
a carved entablature publicly marked on the house of god ; but in this
instance, the lord says every one that passeth the house king solomon
had built for him should be astonished, and should hiss, and say, why
hath the lord done this to his house .' at the end of twenty years sol
omon had built one house for himself and one for the lord ; and king
hiram had furnished cedar and gold, and sent king solomon one hundred
and twenty talents of gold ; and king pharaoh had burnt gezer, and
gaA'e it to his daughter, Solomon's wife, surely the queen composer
had Indulged herself too freely with wine while WTiting this fable ; for,
in addition to the blunders already stated, she also states that the officers
over Solomon's work were only five hundred and fifty, when in the fifth
chapter she stated three thousand and three hundred officers ruled the
workmen, all the fables through the work cannot reasonably be ac
counted anything better by an unprejudiced reader thau a compilation of
blundering fiction, king solomon made a navy of ships, and king hiram
sent his servants that had knowledge of the sea with king Solomon's
servants ; and they brought four hundred and twenty talents of gold to
king solomon. Thus the queen composer doth show she did know of
the sea being traversed by navies ; but she gave no instruction how the
trackless ocean could be navigated in the work she left, although pre
tending, in the beginning of it, that a beginning to the sea and earth were
known, and that they had just into a beginning of existence flown.

I. KINGS. 153
I CHAPTER X,
King solomon is visited by the queen of sheba with a great train of
camels, laden with spices, gold, and precious stones, and when the
queen had seen the house he had built, and the meat of his table, and
the sitting of bis servants, and the attendance of his ministers, and their
apparel, and his cupbearers, and bis ascent by which he went up to
the house of the lord, there was no more spirit in her ; and she said to
king solomon, blessed be the lord thy god which delighted in thee, to set
thee on thy throne, and the queen gave the king an hundred and
twenty talents of gold, and great store of spices and precious stones,
and the king gave the queen all her desire^ six hundred and sixty^-six
talents of gold came to king solomon in one j'ear. surely no one else
could have had a grain, all the hitherto profuse supplies it is made to
appear the king received, beside that he had of merchantmen and the
traffickers in spices, and of all the kings of arabia and governors of the
country, king solomon made two hundred targets of beaten gold, with
six hundred shekels to each, and three hundred shields of three pounds
to each, the king also made a great throne of ivory, and overlaid that
with gold, twenty-six lions were made as appendages and ornaments.
all king Solomon's drinking vessels were of gold, and all the vessels of
the house of the forest were of gold ; silver was accounted as nothing
in the days of solomon, he made it to be as stones, once in three years
king Solomon's navy brought gold, silver, ivory, apes and peacocks, and
all the earth sought solomon. This fable shows the composer knew of
long voyages being performed, and that travelling to and from distant
parts of land also were performed throughout the earth.
CHAPTER XI. ;
King solomon loved many strange women, beside his wives, he
clave unto them in love ; he had seven hundred wives princesses, and
three hundred concubines ; on account of this wild imagination, it is
probable queen elizabeth never formed an alliance with any blood royal ;
shealso states king solomon went after the goddess of the zidonians and
milcom of the ammonites. CHAPTER XII,
King rehoboam is the hero of this and the next chapter : he consults
with old men that stood before king solomon his father, whose counsel
he did npt follow, but took that of young men who had grown up with
11

154

REVIEW OF

him, who persuade him to tell his people, my little finger shall be
thicker than my father's loins ; and I will add to the yoke my father
put on you ; he chastised you with whips ; but I will chastise you with
scorpions, thus queen elizabeth in this fable shows the same proof of
a mind filled with desires to have people treated as abject slaves to
ruling monarchs, acting with unrelenting cruelty.
CHAPTER XIII;
King Jeroboam stood by the altar and cried, o altar, altar ! and it
came to pass, when king jeroboam heard the saying of the man of god,
who had cried against the altar, he said, lay hold on him ! and the hand
he put forth dried up so that he could not pull it in again ; and the
altar was rent and the ashes poured out. a similar story to the one of
the hand of moses instantly changing from sound condition to white
leprosy, and back to soundness ; both stories manifestly showing the
composer of them knew more about tricks of legerdemain and theat
rical performances than she did of any invisible spirit or region, or of
any such impossibilities occurring. CHAPTER XIV.
King jeroboamprays his wife to rise and travel in disguise to prophet
abijah, who told him I should be king, and take ten loaves, cracknels,
and a cruise of honey to him ; but the aged prophet could not see her,
and Jeroboam's wife returned. CHAPTER XV.
King nebat reigns three years, and his mother's name is recorded ;
king asa his son reigns forty years ; his mother's name is also recorded.
this fabled king removed his mother ftom being queen ! another king
basha is treated of; also king hezion.
CHAPTER XVI.
King elah is conspired against by the captain of half his chariots,
while he was drinking himself drunk ; in his stewards house, king omri
reigns twelve years, king ahab his son reigns twenty-two years ; thus
the queen composer strives to make her subjects believe hereditary
monarchy prevailed in many parts, through periods unknown (beyond
chronology,) and incredible numbers had been supported in extrav
agance.

I. KINGS. 155
CHAPTER XVII.
Contains the fable of ravens bringing elijah bread, and of a ' widow
sustaining him afterwards, he prays to the widow to bring him bread ;
she tells him she hath not a cake, but hath an handful of meal in a barrel,
and a little oil in a cruise ; elijah tells her to make a cake, for the lord
god had said the meal should not jvaste, nor the, oil fail, until it sent
rain, and he, she, and her house did eat many days, and neither the
meal or oil failed, and the woman's son fell sick, so there was no breath
in him ; and elijah took the son out of her bosom, laid him on a bed, and
cried, o lord, my god ! hast thou also brought evil on the widow with
whom I sojourn, by slaying her son ! and stretched himself on the
child three times, and he revived, then he told the mother, see, thy
son liveth ! she tells elijah that by this she knows he is a man of god.
a lame attempt to prove omnipotence. CHAPTER XVIII,
King ahab is visited by the prophet elijah, according to the word ofthe
lord, and obadiah asks elijah if he was his lord ? elijah answered, I
am ! go tell thy lord elijah is here ! and here it is seen that the com
posing queen was distracted in mind, while she did in her imagination
find lords so plenty, she further treats of the spirit of the lord, and
what men told the lord, and of an hundred of the lord's prophets being
hid in a cave, which does not correspond with the assumption of know
ing such an invisible did all power possess, the queen represents her
fabled prophet elijah as having the boldness to declare he was the only
prophet of the lord, and condemning four hundred and fifty other proph
ets as base men, and requiring them to give him and his associates two
bullocks, and to let the god that answereth by fire be god. elijah mocks
the other party, and told them to. cry aloud, for he is a god, and is tak
ing, or pursuing a journey, and milst- be waked, surely the composer
of this fable must have written it under the inspiration of strong drink,
so to imagine or think, as no being, either visible or invisible, while
walking or talking, need- to be waked, the composer states fire from
the lord consumed the burnt sacrifice, the wood, stones and dust, and
licked up water ; and elijah slew four hundred and fifty prophets.
king ahab rides in his chariot, and the hand of the lord was on elijah,
and he ran before ahab with his loins girded.
CHAPTER XIX,
An angel touches ahab while he slept under a juniper-tree and told

156 REVIEW OF
him to arise and eat, and he saw a cake baken on coals, and a cruise of
water at his head, and he eat and drank.' repetition is made of the
same occurrence transpiring again, with the addition that the man went
forty days and nights in the strength of this repast, and the composer
of this fable shows in the latter part of the work she left, under the
title of the new testament, that her mind was occupied with the same
kind of imaginings as in that part of her work she states jesus fasted
forty days and nights, and then was hungry, she also makes a similar
story respecting the fabled murderer and servant of the lord, moses,
that he fasted forty days and nights, and gives an inconsistent descrip
tion of this starved man, by stating that his face shone so much that
people were afraid of him, and he was ashamed, and wore a veil to hide
his face'; and in this chapter she states elijah Avrapped his face in his
mantle, and attributes great skill and dexterity to him as a ploughman,
ploughing with twelve yoke of oxen, and while performing this in
credible feat casts his mantle on another man -ploughing with but
one yoke of oxen, who left them and run after elijah, requesting him
to let him kiss his father and mother, he returns, slays a yoke of
oxen, and boiled their flesh, and then he ministered unto elijah.
- CHAPTER XX,
Kings continue plenty in the imagination of the composer ; she treats
of thirty-two living in company with king ben-hadad, who sends mes
sengers to another king to tell him his silver, gold, wives, and the good
liest of his children are his ! and this king answered, my lord ! oh king,
i am thine, and all that i have ; thirty-tAA'o young men princes are treat
ed of, and the thirty-two kings getting drunk in pavilions ; this state
ment indicates that the queen composer knew from experience that
monarchs and their sons were generally Intemperate ; she states a man
of god told the king the lord is god of the hills, but not of the valleys, '
which story corresponds Avith the one in the books of moses, wherein
it is stated god drove the inhabitants from a mountain, but could not
drive out the inhabitants ofthe valley, because they had iron chariots !
she states a Avail fell on tAventy thousand men ; and that the people of
the lord slew one hundred thousand men one day, and those who fled
the wall killed them dead, and a prophet's son told a man to strike him,
and because he did not obey, the young prophet prophecied a lion should
him slay ; and the prophet disguised himself Avith ashes on his face •
others decorated themselves with sackcloth on their loins and ropes oii

II. KINGS. 157
their heads, and in this ludicrous trim visited the king, who fled into
an inner chamber within the city, the composing queen knew, of
course, that such concealment was a safe plan for any affrighted main.
CHAPTER XXI.;
King ahab tells an owner of a vineyard to give it to him I the man
objects ; the king is displeased, laid down on his bed, and would not eat
bread ; his wife asks him if he does not govern his kingdom ! tells him
to arise and be merry ! and she would give him the vineyard ; so his
queen wrote letters in the king's name, and sealed them with his seal ;
and sent them to the elders and nobles dwelling with the owner of tbe
vineyard, and proclaimed a fast in the letters; with directions to set the
owner of the vineyard high among the people, and set two wicked men
to say he blasphemed god, and to stone him to death, then the queen
told the king, and he arose to go down to the vineyard, this fable
adds to the proofs given by queen elizabeth in the work she left, of her
inclination of derogating the female character ; to wit : lott's two daugh
ters, the fabled fair sarah, alias sarai, Joseph's mistress, &c.
CHAPTER XXH.
King jehosaphat asked the king of israel if he will go to battle with
him ; one king tells the other king to inquire of the lord ; and one king
gathered about four hundred prophets, and asked them if he should go
to battle, they say go, and the lord shall deliver gilead into the hand of
the king, here it is again plain to be seen that the composing queen
strove to make her subjects believe fabled ancient kings had greater
power than herself, and that an invisible lord was with them, and aid
ed them in cruelty and injustice, and prophets could command the ser-^
vices of such a spirit. n. KINGS : CHAPTER I.
King ahaziah is told by the prophet elijah, for as much as he had sent
messengers to inquire of baal-zebub the god of ekron, is it not because
there is no god in israel to inquire of his word .' therefore thou shalt
die on the bed on wbich you lie. elijah is treated of as being an hairy
man, girdled with a leather girdle. CHAPTER II.
This contains the fable of elijah's heavenward journey in a chariot of
fire, with horses of the same element, elisha being servant, smote thfr

158

REVIEW OF

waters Avith his master's cloak, and divided them, that the two went over
on dry ground ; this part of the fable corresponds with the one of the
red sea being divided, and people passing through its midst on dry
ground ; and that the composer of them, of course, had similar imagin
ings in the periods when she wrote them, the lords prophet elijah
curses little children in the name of the lord, and two bears tear forty-
two of the little innocents. CHAPTER III,
King jehoram reigns twelve years, another king renders to this king
an 100,000 lambs and an 100,000 rams, with the wool, one king said
the lord had called three other kings together, to deliver them into the
hand of moab ! another king asked, was there no prophet of the lord
that we may inquire ofthe lord by him ; this is the same style of com
position the composer made use of in her books of moses, pretending in
numerous instances that moses acted as agent to an invisible lord, con
veying its words, messages, and commands to the people in great A^ariety.
the fabled elisha tells people, thus saith the lord, ye shall smite every
choice city, fell every good tree, stop all wells, and mar good land with
Stones. CHAPTER IV.
Kings are not treated of in this chapter, the composer having in her
imagination thus far through the books of kings invented such an in
credible number of names, titles, and fables of such, her imaginings on
that score of course must have been exhausted, therefore, it would be
unreasonable to expect many more kingly fables from her for a vs'hile,
for she would be subjected to the exposure of forming silly repetitions,
if she continued without a new supply of imaginings, so she begins a
fable of a woman crying to elisha, that her husband was dead, and a
creditor is come to take her sons as bondsmen ; and she had nothing in
her house save a pot of oil, he directs her to borrow empty vessels of
all her neighbors, and the oil of one pot filled all the vessels they got
from neighbors, elisha commands her to sell the oil, pay the debt, and
she and the children live on the rest, the fabled elisha is also constrain
ed by a great woman day by day, as he passed, to eat bread ; and the
great woman requested her husband to make a little chamber for the
man of god, and he turned in and sent his servant to call the great
woman ; tbe man of god is told her husband is old, and she hath no child.
the man of god tells the great -vN'oman she should embrace a son, and

II. KINGS. 159
she bare a son according to the time elisha had said ; this fable corre
sponds with the one in genesis, where it is stated sarah, alias sarai, had
an old husband, but no child ; and that a man of god went into the tent
where she was, and prophecied to her during that interview that she
should have a son ; so she had one about the exact set time, both fables
showing the composing queen had the same unaginings each time she
wrote the two fables ; and she being childless, would naturally cause
her to reflect on that unnatural condition.
CHAPTER V.
A little maid Was taken captive, and she waited on the wife of a le
per ; the little girl prophecies, if her master was with a certain prophet,
he would be cured ; so off he starts, with ten talents of silver, and six
thousand pieces of gold, and ten changes of raiment to the house of
elisha the prophet ; who tells the leper to wash in a river seven times
and he should be clean ; the leper was wroth and went away, the proph
et tells his servant, it is a time to receive money, garments, olive-
yards, vineyards, sheep, oxen, men servants, and maid servants, this
is the same enumeration of perquisites that are stated in 15th, and also
in 20th chapter of genesis, as being awarded to the fabled hypocritical
deceiving prophet abraham, alias abram, being rewarded with by two
kings on two occurrences of deception in leig being with his fair wife, they
representing themselves to each king as brother and sister, and the
kinss beins: enamoured with this married woman on account of her fair
complexion, and after each had detained her awhile, allowing her to de
part and reward her husband profusely, with the same enumerated ar
ticles, and much gold and silver. CHAPTER VI.
An axe fell into the water, a stick is thrown in, and the iron did
float ; a mountain, it is stated, was full of horses and chariots of fire
round about elisha, who prayed to the lord to smite people with blind
ness, and it did so ; a great famine is treated of, so that the head of an
ass sold for eighty pieces of silver, and the fourth part of a cab of
doves dung for five pieces of silver, and a child was eaten, these fables
manifestly show they have been composed by a mind devoid of com
posure ; such as the unrelenting cruel queen elizabeth of england, while
supported extravagantly in idleness.
CHAPTER VH.
Fine flour becomes suddenly plenty and cheap, and the road to jor-

160 REVIEW OF
dan was full of wheels and vessels, and a lord that spoke to the man of
god about the plenty, and said if the lord would n-ake windows in heav
en, it might' be so. in this instance, the composer makes it to appear
as deserving of death to make the insinuation, and states that the lord
who made it was trodden to death, showing she had lost recollection of
her statement in seventh of genesis that the windows of heaven were
opened. CHAPTER VIII.
Elisha speaks to the Avoman whose son he had restored to life, and
tells her the lord had, called for a famine, and says it shall come seven
years, a sick king tells a man to take a present to the man of god, and
inquire of the lord if i shall recover ! so the king's servant took forty
camel loads of every good thing, and made the inquiry, and answer was
given that he will die, and also that he will recover, the composing
queen throughout the chapter shows her mind was much distracted
with a great medley of imaginings ; one king is told that he Avill burn
strong-holds, and slay young men, and dash children, and rip up women
that are with child, and a man is told by elisha of old that the lord
hath showed him he should be king ! and the composing queen again
treats of numerous kings and their reigns, and inserts the words lord
and god many times, without assuming to know that either of such
imaginary invisibles said a word. CHAPTER IX,
One man commands another to pour oil on another man's head ! he
is then told the lord had anointed him king, and that he should smite
the house of his master ; then the oily-headed man asks the servants of
his lord why the mad fellow came ; for he said the lord had anointed
me king, and every man hastened to put his garment under him, on
the top of the stairs, which fable shows that a composer with costly
rich clothes had got sober enough to consider that oil poured on a king's
or queen's head, greasing their royal garments, would make people in
more humble stations afraid of Such a mad oil pouring fellow ! j^et she
represents the affrighted people, who hid their clothes, blew trumpets,
saying jehu is king ! so jehu rode in a chariot, and a watchman stood
on a tower, another king, and yet another, went out in chariots, and
several others are treated of ; also eunuchs, and a lewd woman, who
was thrown down, and nothing but her skull, feet, and palms of her

, II. KINGS. 161
hands were found, another similar story to this cruel one is inserted in
this said-to-be holy bible, adding to the numerous proofs that the com
poser was a person of cruel, unrelenting imagination and disposition.
CHAPTER X.
Kings and their sons yet abound in great numbers according to the
composer's imaginings, which she continues cruelly, stating seventy
king's sons heads were cut off, and king jehu slew all that remained of
the house of another king ; the great men, priests, and kin-folks, forty-
two more are slain by a pit ; all were destroyed according to the saying
of the lord, this fable, with numerous others, represents a supposed
invisible lord, far more capricious and cruel than any visible lord com
posed of flesh, blood, bones and sinews, who are susceptible of feelings..
the queen composer bestows the power on her fabled king jehu of put
ting to death any of his eighty guards who should let any man escape;
and also bestows the honor on this king of the lord telling him, after the
slaughters he had made of his fellow-beings, that, as he had executed
them well, his children of the fourth generation should sit on the
throne of israel. here it can be seen that a composing queen, reigning
under laws authorizing hereditary monarchy, strives to make impression
on the minds of her subjects that an invisible lord aided and encour
aged hereditary monarchs in oppression and cruelty, and Avhen horrid
atrocities were perpetrated by them it would reward them and their
posterity, and also greatly aid in establishing and continuing hereditary
monarchy, which doctrine it is not probable vyould ever have been prop
agated had hereditary monarchies never been imposed on mankind.
CHAPTER XI,
King joram's daughter stole another king's son from among the sev
enty kings sons that were slain by the command of another king, and
hid him and his nurse, every man is commanded to compass the king
with weapon in hand, and slay all that cometh within range ; and the
captains did as the priests commanded ; and the priests gave the king
the spears and shields that were in the house of the lord ; and the
crown was put on the head of the king's son. and the king stood by a
pillar, and the princes and trumpeters by the king ; and all the people
blew with trumpets and rejoiced ! thus hath a ijueen endeavored to
impose on her subjects wild fables of imaginary royalty and servile
loyalty.

162 REVIEW OF --1
CHAPTER XII
King jehoash reigns at seven years of age. first he commands that all
money be brought into the house of the lord, and let the priests take it
to repair breaches ; but on the twenty-third year the priests had not re
paired the breaches, the trespass and sin money was not brought into
the house of the lord, it was the priests ! here is again shown plain
the queen composer's mind was much inclined in favor of hereditary
monarchs and their priests, and also to hold people in surveillance by
deception. CHAPTER xm.
King jehu reigns again, and the anger of the lord is also stated to
have again kindled against its people, the corpse of a man was let
down into elisha's sepulchre ; it touched elisha's bones, then he re
vived and stood on his feet, surely no resurrection could be more
complete. CHAPTER XIV, :
King amaziah reigns ; he slays ten thousand in the valley of salt.
another king took him and all his treasures, also all the gold and silver
from the house of the lord, the queen having attributed this mode of
conduct to many of her fabled kings, indicates that she knew from ex
perience the intrigues of her OAvn reign, and those of her father, king
henry the eighth, that ruling monarchs were prone to help themselves to
as much of the precious metals as they could, and she shows it was her
desire monarchs should have as much as they chose.
CHAPTER XV.
King azariah reigns at sixteen j-ears of age ; he did that which was
right in the sight of the lord ; saw that the high places were not re
moved, and the lord smote the king, so he was a leper, the statements
respecting lepers are generally attributed to high functionaries, showing
that the queen knew that trouble befell those who lived too well and
worked too little, repetition is made that the lord promised this fabled
king that his sons should sit on the throne of israel to the fourth gen
oration, king gadi, king pul, king menahem, king pekahiah, and an in
credible host of other odd fellows, also reign, according to the imagin-

II. KINGS. 163
ation of the composing queen, or the desire she shows of making her
subjects believe so. she also generally pictures such fabled heroes as
being more arbitrary and cruel than herself
CHAPTER XVI.
The queen states king ahaz did that which was right in the sight
of the lord, and made his sons pass through fire, and sacrificed burnt
incense on the hills and under every green tree, surely the queen of
the fable ought to have been able to have held the three hundred foxes
with the one hundred and fifty firebrands represented to have been
between their tails (treated of in judges) in requisition, to have aided
this inexperienced king of sixteen in such a vast undertaking, and lo
comotives of the swiftest class to convey the cavalcade in order to
have so brilliant an illumination, but instead of allowing this youth
ful king any such thing, or any aid from invisible sources, pictures him
as robbing the house of the lord of all its treasure, and commanding a
priest to burn all the meat and drink offerings of the people, and says
the brazen altar shall be for himself, and took down the sea from the
brazen oxen, the fabled brazen sea is more particularly portrayed in
2d of chronicles, chap. 4, and also in 1st of kings, chap. 7, v. 23, 24,
25, 26 ; and an addition to this brazen story is also inserted in 6 th chap.
of same book of solomon, making an incredible large brass scaffold
standing on it with his hands spread forth, kneeling on his knees, again
the queen states this king spread forth his hand, and in her repetition
adds toward heaven, if there ever were such accommodations so im
posing to weak minds manufactured, why not continue them in use on
all occasions of ordinations to the present day.
CHAPTER XVII.
King ahaz reigns, this fabled king also takes all the sUver and gold
from the house of the lord, and the treasures of another king, and burnt
incense under every green tree, and burnt meat offerings, and sprinkled
the blood of his offerings on the altar, and brought the brazen altar
from between the altar and tbe house of the lord, and cut off borders
of the bases, and took the sea of the brazen oxen, surely the com
poser of this fable was either brazen or forgetful, or she would not have
striven to confuse the minds of her subjects with a repetition of this
same nonsense, after inserting it in her fables under the title of the
book of moses, nor with the immense long list of fabled kings and their

164

REVIEW OF

deeds of cruelty, warfare, and other acts continued thickly through
forty-seven chapters, answering to tire the reader's patience, and caus
ing most to abandon the effort, and to yield acquiescence of belief that
the inconsistent compound sprung from an invisible source, and must
be sacred, holy and true, when they had not read it through.
CHAPTER XVill.
King hezekiah reigns ; his mother's name is recorded, the lord
prospered him ; he smote a large number of his fellow-beings, he
clave to the lord, who was with him wherever he went, yet he tells
another king he will bear all that he puts on him, and gave this king
all the treasures of his house, and all the silver from the house of the
lord, and cut off the the gold from the doors, many more fabled kings
are treated of. CHAPTER XIX,
King of hamath, king of arpad, king of hena, king of sepharvaim,
and a long list of other fable,d kings are treated of, and king hezekiah
tells the lord he dwells between the cherubims ; and any idle fellow,
when he felt himself mellow, might bestow yet greater homage on
what he did not know, or if he supposed so.
CHAPTER XX.
King hezekiah was told the lord said he should die. he turns his
face to the wall and prays ; then the lord commands his messenger to
tell the king, the captain of his people, that fifteen years shall be added
to his life, and it would defend his city; and isalah cried to the lord,
and it brought the shadow of the dial ten degrees backward from where
it had gone down, this is on a par with the composer's fable of the
sun and moon standing still at the command of the fabled hero joshua,
who, it is stated in the same said-to-be holy book, was commanded by
the lord to make sharp knives, and cut a piece off from his fellow-
beings, this chapter contains one of the few useful lessons that are em
bodied in the mass of absurdities queen elizabeth left, which may serve
to admonish proud, vain people, possessing wealth against boasting or
making unnecessary exposure of their valuable realities, the fabled
hezekiah shows to strangers all the house of his precious things, gold,
silver, &c., and they were all stolen from him.

II. KINGS. 165
CHAPTER XXI.
King manasseh reigns at twelve years of age. his mother's name is
recorded, he built altars, he reared up altars, and made his sons pass
through fire, and seduced people to do more evil, and the lord said it
was bringing such evil on judah and Jerusalem, that the ears of those
who hear it shall tingle, this same nonsense the composer hath made
tingling statement of previously, king amon also reigns : bis mother's
name is recorded, his servants slew him in his house, a similar story
to this hath been previously inserted, but the composer does not fabri
cate any reason why the servants became murderous, but certainly acts
prudent not to bestow better fare or wages on them from new masters.
CHAPTEP. XXII.
King josiah reigns at the age of eight years : his mothers name is re- ,
corded ; also a similar fable to one previously inserted in the work, of
precious metal being put into the hands lof door-keepers for the work
men and overseers of the Avork of the house of the lord ; and a priest
tells a scribe he had found the book of the laAv in the house of the lord-
and when the king heard the words of the book, he rent his clothes !
and the king commanded the priest to inquire of the lord in the words
of the book ! for great is the wrath of the lord that is kindled against us -
for the lord said he would bring evil on the inhabitants, and on this place,
even all the words of the book, so a number of odd-named fellows,
and a wife of one man, keeper of the wardrobe, who dwelt ih the college,
all communed with a prophetess, who told the above disnial threat of
the lord according to the fable, CHAPTER XXHI.
King josiah reads into the ears of his people all the words of the
fabled book, and he defiled the places where priests had burned/incense,
took away the horses that had. been given to the sun, and burned the
chariots of the sun, this is on a par with the statement that the sun
stood still at the coaimand of joshua. this fabled king also beats down,
and breaks altars made by other such kings for the court of the house
of the lord ; and cast the dust of them into a brook, this part of the
fable shows the composer had a relic left in recollection of her fable of
moses and aaron obtaining people's gold jewels, making a calf for them
to worship out of them, and then breaking the calf up fine ; and moses

166 REVIEW OF
telling the people he had thrown its dust on the face of the waters.
many more kings are treated of, priests also.
CHAPTER XXIV.
King nebuchadnezzar takes another fabled king and his treasure, and
all the treasures of the house of the lord ; and carried away all Jerusa
lem, the princes, the mighty men of valor, even ten thousand, and all
the craftsmen and smiths, none remained save the poorest sort of peo
ple ; and he carried away the king's mother, wives, and officers, and all
the men of might, seven thousand, and craftsmen and smiths a thousand,
all that were strong and apt for war. surely this fable is proof that the
composer-wrote it, as most otheirs also show, while not in a fit state to
conipose with reason ; for her statement that all Jerusalem was taken,
would have rather more sober reflection had it not been entangled with
the after statements of the various classes, the composer hath evidently
been a considerable observer of affairs in high life, and knew from ex
perience that monarchs diiLnot wish the society of the poorer sort of
people, and that they required the services of craftsmen and officers.
CHAPTER XXV,
King Zedekiah's eyes are put out, and the young princes are slain
he is bound with fetters of brass, and a kings servant burns another kings
house, and the lords house, and all the houses of Jerusalem, and eA'ery
great man's house ; and the wonderful story is recorded, that theywere
burnt with fire, and the people were carried away, but the captain of
the guard left the poor of the land ; and poor enough indeed must they
have been, being without shelter from the variations of temjierature, by
conflicting elements of different natures, but it is a consolation to dis
cern and be convinced that the enormous extent of cruelties stated to
have transpired under fabled lords and kings are but fiction, and that no
beings or invisible spirits can be found possessing such ferocious natures
as pictured forth in the work queen elizabeth left and king james pub
lished. I. CHRONICLES : CHAPTER I.
Contains forty-two verses that are repetitions of fabled men having
sons treated of in the composer's usual rude style, and versed about
former fabled kings, and of their sons reigning when they were dead ;
as the composer, although a female, did when her father was dead, she

I. CHRONICLES. 167
finishes the chapter with a list of fabled dukes filling four verses ; of
course she knew earthly lords and dukes well, as they attended her
courts. But after forming forty-seven verses in her books of kings in peculiar
confusing and inconsistent style, writes sixty-five verses in her chroni
cles, which are principally repetitions of statements made in the books
of kings ; they refer to the chronicles, and the chronicles refer back to
the books of kings ; the fabrication of the four forming a mass of the
grossest absurdities I have met with through my research of more than
half a century ; and cannot see that they answer any other purpose than
to deter all persons from reading them ; as many other parts of the said-
to-be sacred scripture do also, and most of its advocates, on that ac_
count, do not know the contents of the confusing mass they advocate as
being the word of a supposed invisible spirit, and strenuously contend
that an almighty invisible power controls the destiny of man, through
erroneous impressions formed in their minds in early life, and through
fear of being burnt, millions of years longer than iron could retain its
form in fire, if they disbelieved, if such innumerable host of kings had
existed in the lifetime of the writer of those fables respecting them, and
had been maintained in the magnificent style slle hath portrayed many
of them to have been kept in by the toils of their subjects, her fabled
invisible spirit need to have been industrious enough, to have made all
the commoners coats of skin, and clothed them with those strong, durable
garments, as the crazy composer boldly states, god made and clothed he,.
first fabled couple, adam arid eve, Avith.
CHAPTER II.
Contains fifty-five verses of similar repetitions to the preceding chap
ter, in the same rude style about fabled men and their children.
CHAPTER UI.
Contains twenty-four verses similar composition to second chapter.
CHAPTER IV,
Contains forty-three verses, the same kind as chapters one and two.
CHAPTER V.
Twenty-six verses composed of fabled men and warriors to the num
ber of 44,760 in one instance, and of 302,000 animals being taken, and

168 REVIEW OF
of 100,000 men being taken, which is far more than twice the number
of warriors as previously stated ; and many, it is stated, fell down slain
because the war was of god, who stirred up the spirit of king pul. here
the composer shows, as she hath done by many other statements, that
disordered imagination had caused her to make statements extremely
contradictory about an invisible spirit that she strove to make her sub
jects believe possessed such incompatible qualities.
CHAPTER VI. J
Contains eighty-one verses rude nonsense about priests, and other men
and their children, as the composer commenced in genesis six ; the suc
ceeding sixty-seven verses are also about men and their sons,
CHAPTER VII..
Forty verses also about fabled men and their sons ; 26,000 were apt
to war aud battle, thus hath a cruel, unrelenting monarch, whose father
had set a bad example, recorded to the world, in numerous parts of the
work she left, that her mind delighted iri the contemplation of acts of
oppression and warfar^. CHAPTER vm.
Begins in the composer's usual rude style, containing forty verses of
fabled odd-named men and their sons ; and one ulam she honors more
than her fable prophet sam, by alloAving him one hundred and fifty sons.
CHAPTER IX,
Forty-four verses partiy in rude statements of men and their sons,
and of 1760 odd fellows being priests ; A^ery able men for the service
of the house of god, and of choice being made from other mens sons of
two hundred and tAvelve as porters to gates, Avhen david and samuel did
ordain the gates. CHAPTER X.
Contains a repetition of the former fabled tale, king saul, and three
sons being slain by the lord. CHAPTER XI,
Contains repetition of king david dAvelling in a castle, wherefore it
was called the city of david ; and that a chief of his captains slew three

I. CHRONICLES. H)\)
hundred with his spear at one time, and of david longing for water and
refusing to drink any. CHAPTER XII.
Contains repetition of fabled hurlers of stone, who could use both
right and left hand ; and of 120,000 men of war coming with perfect
heart, to make david king ; and that all israel were of one heart to
make david king. CHAPTER xm.
Hath a repetition of the fabled ark of god being carried on a new car i
drawn by oxen that were transmogrified from cows, lawing as they
went, because their calves were kept from them, according to the com
poser's distracted imagination ; while writing the previous fable of the
ark, cows, and their song as they went along, the oxen stumbled by the
threshing-floor, and the careful driver puts his hand to the ark to save
it from falling, and the anger of the lord was kindled,''and he slew the
faithful man. he died before god, and the lord blessed tbe house where
in the ark was put. CHAPTER XIV.
Repetition of king david perceiving the lord had confirmed him king,
and of his taking more wives, and having more children, which is stated
in the composer's usual style of levity, david inquires of god if he
shall go against a certain tribe, god says go, and I will deliver them into
thine hand, david the king inquires of the same invisible about tha
same thing ; god again tells the king to go, and attack them over against
the mulberry-trees, as it had done before.
CHAPTER XV.
King david prepares a place for the ark of god, and tells people the
lord hath chosen a certain set of men to carry the ark of god, and to
minister unto him forever, so the chosen priests sanctified themselves
to bring up the ark of the lord god. thus it can be seen that the com
posing queen still imagined she could contrive to fill the minds of her
subjects with awe, by frequent repetition of words and titles she had
attributed frightful power to. a long repeated list of droll-sounding
names are given of fabled singers, musicians, trumpet-blowers and
priests, in connection. with this repeated fable of the imaginary ark of
12

170 REVIEW OF
god, trimmed and finished with the services of the master of song !
Ising david playing and dancing ; and one of king david's wives looking
out of a window, saw him and despised him in her heart, this laugh
able fable having been previously inserted in the Work, it appears as
though the composer had a scribe to assist her, and he had formed the
chronicles from what she had written, as a large portion of them are rep
etitions, and are of that inconsistent nature, that scarcely any sober
person would have recorded a second time.
CHAPTER XVI.
Contains also repetitions respecting the fabled ark, and of the king ap
pointing priests to pray before the lord.
CHAPTER XVII.
Repetition is made that god tells the king he shall not build it an
house to dwell in, and that the king tells a prophet god is with him.
and god tells the king his son shall build him an house, and it will estab
lish his throne forever, and the king seated himself before tbe lord,
and requires it to do as it had said.
CHAPTER XVIII.
Repetition is made of the fable of king david taking one thousand
chariots, and seven thousand footmen from another king, and houghing
all the horses, save for one hundred chariots, and of the lord preserving
david whithersoever he went, and of his taking gold shields and much
brass that the fabled solomon made a sea and pillars of, and of the king
dedicating silver and gold to the lord.
CHAPTER XIX:
Repetition is made of king david's servants being shaved, and their
garments cut off hard by their buttocks, with the difference of the first
fable of only one side of their beards being shaved off. both statements
agree the men were greatly ashamed, and of the' shavers and clippers
being so much afraid of the king that they sent one^ thousand talents of
silver to hire chariots and horsemen of two neighboring nations, and
king david sends all the host of mighty men and all israel, and slew
seventy thousandwhich fought in chariots, and forty thousand footmen.

1. CHRONICLES. 171
and the rest became king david's servants, all this and much more,
hath been inserted before in the work queen elizabeth left.
CHAPTER XX,
Repetition is made of king david taking a crown from another king's
head, which was heavy with gold and precious stones, and of its being
put on king david's head, and of this fabled man after god's own heart
taking much spoil from a city, and cutting up the people that were in^t
with saws, iron harrows, and axes, and that he dealt so with the people
of other cities, a silly tale of a giant having twelve toes and twelve
fingers is also repeated in this said-to-be holy chapter.
CHAPTER XXI.
A king is provoking satan ! people of israel are represented to be a
thousand thousand, and an2hundred thousand men that drew sword.
and god smote israel, and offers david a choice of three years famine ; or
three months to be destroyed before his foes, or three days pestilence
in the land, so the lord sent pestilence, and seventy thousand menfell ;
and as an angel was destroying, god repented, the king saw the angel
with drawn SAVord in hand stretched over Jerusalem, the angel com
mands that the king set up an altar to the lord in a threshing-floor.
eight ver.ses are filled with similar composition about the fabled altar
and threshing-floor, the angel puts its sword in the sheath, and god
answers the king in the threshing-floor, and the king was afraid of the

angel's sword.

CHAPTER XXII,

Repetitions are made by king david about building god an house.
he tells the people god said his son should build him one, and prepared
iron and brass in abundance, and says the house must be exceedingly
magnificent, of fame and glory throughout all countries, and tells his
son solomon that god had given him that name before he was born, and
had said he should build the house, at the same time he forbade thy
father building the house, and tells solomon he had prepared an hun
dred thousand talents of gold, and the same weight of silver, and iron
and brass included, and without weight, and commanded the princes to
help solomon.

172 REVIEW OF
CHAPTER XXIII.
David gathers all the princes and priests, when he was old, and made
solomon king, the incredible number of workmen and porters pre
viously mentioned are stated again to have been eight thousand, repeti
tions are also made about food being baked or fried in a pan.
CHAPTER XXIV.
Contains thirty-one verses about men being divided by lot.
CHAPTER XXV.
Two hundred and eighty-eight cunning men were instructed in songs
CHAPTER XXVI.
Porters are treated of through twelve verses, and eight verses about
casting lots for gates, and seventeen hundred officers are treated of
CHAPTER XXVII,
Princes, captains, and officers are treated of through thirty-four verses,
CHAPTER XXVIII,
David gives solomon patterns for the porch, treasuries, and upper
chambers of the house of god ; with gold for lamps, candlesticks, and
instruments for all manner of service ; also for flesh-hooks, bowls, cups,
basins, altar of incense, and pattern of the chariot of the cherubims
that spread out their wings, covering the ark of god. and david tells
solomon the princes and all the people shall be at his command, this
fable evidently adds to the proofs previously inserted in the work left
by queen elizabeth, that her mind had become distracted with grandeur,
and the contemplation of power and wealth caused her to so profusely
bestow the same in her imagination on her fabled kings.
CHAPTER XXIX,
Repetition is made of david telling he had prepared much gold for
the house of the lord, and that he had given over and above all he had
prepared for the house of god, three thousand talents of gold, and seven
thousand of refined silver, and for the service of the house of god five

II. CHRONICLES. 173
thousand talents of gold, and ten thousand drams of silver, and an
abundance of brass and iron.
II. CHRONICLES ; CHAPTER I.
King solomon offers a thousand burnt offerings on the brazen altar
before the lord, god talks to solomon. and solomon had fourteen hun
dred chariots and twelve thousand horsemen, aud chariot cities, and
made silver and gold as plenteous as stones, these wild ideas could
not possibly have entered, into the mind of any other person but one
situated as queen elizabeth was, maintained in idleness and lux
ury, without a child to amuse her or engage her attention, and surround
ed by pompous extravagance, and the grandeur of her court and its
appendages, and known to be a wine-bibber.
CHAPTER II.
Repetition is made of the wild fable of king solomon having eighty-
three thousand six hundred and seventy men engaged about building
an house. CHAPTER III.
The fabled house and its ceiling was overlaid with gold and garnished
with precious stones, and the posts, doors, and walls were overlaid with
gold ; and fifty shekels of gold nails are added to the preceding wild
tales, seventeen verses are filled with the same style of extravagant
statements. CHAPTER IV.
The fabled brazen altar and molten sea standing on twelve oxen for
the priests to wash in, and covers, gold candlesticks, basins, bowls,
snuffers, &c. &c., are all treated of again ; and the doors of the house
were also of gold, numerous other extravagances are repeated.
CHAPTER V.
King solomon brought into the house of god all the silver and gold,
and put it among the treasures, and sacrificed sheep and oxen that
could not be numbered for multitude, here it is again plain to be seen
that the composing queen still strives to make her subjects believe fabled
ancient monarchs were more tyrannical than herself; and by the gross ab-

174 REVIEW OF
surdities she adds while striving to make her fables confuse and amaze
the minds of the uninformed, shows that she was not in suitable condition
to compose with reason, thus far through the work she left, she states
the priests brought ths ark into the holy place, even under the wings
of the cherubims, and there it is to this day. there was nothing in it
save the stone tables which the murderer moses put in. these are the
fabled tables that the composer strove fo make her subjects believe god
carved the ten commandments on with its fingers, the first of which de
clares it will punish unborn children to the fourth generation, and that
it is a jealous god. of course the composer must have been insane or
intoxicated, an hundred and twenty priests arrayed in white linen
stood by the ark sounding trumpets ; and when they lifted up their
voice with various instruments of music, the house was filled with a cloud,
so that the priests could not stand to minister, this is a contradiction
to the statement that the invisible spirit possessed almighty power, that
the one hundred and twenty trumpet-blowing priests should be so griev-
ouslj' incommoded. CHAPTER VI,
King solomon repeats the fable of the lord telling his father he should
not build it an house, but that he should build it one, and that the lord
hath performed his word, for i am set on the throne as the lord prom
ised, and he spread his hands forth, standing on a brazen scaffold twelve
feet and a half long, and he kneeled and asks god if it will dwell on
earth, and requires god to keep its eyes open day and night, here'ditary
poAver appears to be a favorite theme with the queen.
CHAPTER VII,
King solomon made an end of prayer, fire comes down from heaven
and consumes the burnt offerings ; and the glory of the lord filled the
house, so that the priests could not enter, this shows that the composer
did not suppose there existed an almighty power who wished to be
adored, king solomon offered twenty-two thousand oxen and one hun
dred and twenty thousand sheep as a sacrifice, and the people dedicated
the house of god. here it is seen that the composing queen differs from
her general plan of allowing priests such honor, and that she continues
her wild imagination of allowing her fabled king solomon power to
destroy all the flocks and herds of the land to appease or please the
creator of them, according to the first chapter of the work she left ;

II. CHRONICLES. ' 175
and this with' many others taken in connection, the fabled brazen
altar is boldly treated of again, and the fat^of the peace offerings, and
he kept a feast seven days, this does not picture forth wisdom for the
fabled wise king ; yet it is stated the lord appeared to him by night,
and talked to him about its house, telling solomon it had sanctified the
house. [ CHAPTER vni.
King solomon makes people pay tribute unto this day. andjthe com
poser hath been so liberal and clever as to give no date, so the people
may be taxed forever ; and king solomon, like a royal true gallant
fellow, brings up king pharaoh's daughter, and offered burnt sacrifices to
the lord every day, according to the commandment of the fabled servant
of the lord moses, the murderer, ships and gold are again'stated to have
been sent to king solomon. CHAPTER IX.
Contains repetition of the grand fabled rare-show, and meeting of the
queen of sheba and king solomon, and of the queen presenting the king
with loads of gold and other valuables, and of the king giving the queen
all her desire ; and the queen composer allows king solomon to have
had six hundred and sixty talents of gold brought to him in one year ; and
also that all the kings of arabia and governors ofthe country brought gold
and silver to solomon. and he made two hundred targets of beaten gold
of six hundred shekels to a target, and three hundred gold shields of
three hundred shekels to each, and a great throne of ivory,' overlaid
with pure gold, with six steps to the throne, with footstool of gold.
surely he ought to have been as well satisfied with|earth for his foot
stool as the great invisible that he declared set him on his father's
throne ; but this throne of his own make is represented as being guard
ed by twelve lions on each side of the steps, and lions by the stays •
and all king Solomon's vessels were of gold, twentieth verse, silver
was accounted as nothing in those days of solomon, twenty-first verse,
king Solomon's ships brought silver, gold, ivory, apes, and peacocks every
three years, and every man brought vessels of silver and of gold, spices,
horses, mules, and harness, and the king made silver as stones ; and he
had four thousand stalls for chariots and horses, and chariot cities, and
twelve thousand horsemen ; thus the composing queen, in her ardor to
enforce belief on the minds of her subjects that hereditary monarchies

176 REVIEW OF
of ancient times existed, and were supported in greater magnificence
than she and her government, by far outsteps the bounds of probabihty
and records the distraction of her mind.
' CHAPTER X.
Contains repetition of the fable of a king's son telling his subjects he
would be more cruel to them than his father had been ; and that he
did not hearken to the people, for the cause was of god.
CHAPTER XI.
A king sets one hundred and eighty thousand chosen warriors to fight
the poor Israelites, who have been represented as more helpless than
lambs, so that they could not find water, and the king the queen attrib
utes this great power to was, like herself, a sprig of hereditary roy
alty, the queen also allows that this king took a female sprig of royalty
for his bosom companion ; and that, like her father, he yet took another,
and that he loved the third one better than all his wives and concu
bines ; and he had twenty-eight sons, and sixty daughters ; he desired
many wives, and thought to make one of his sons king, thus doth
queen elizabeth thus far, through the work she left, strive to make her
subjects believe it to be sacred and right that they should for hereditary

monarchs toil and fight.

CHAPTER XII.

King shishak comes up in the composer's imagination with twelve
hundred chariots, and sixty thousand horsemen, he tells'i people tbe
lord says it hath left them in his hand ; and the queen, as usual, allows
this king to take away the treasures of the house of the lord, which is
one of the items of spoil she hath allowed most of her numerous host
of fabled kings ; plainly showing she believed the plan or scheme of
most monarchs to be to take all they could get.
CHAPTER xm.
King abijah reigns : his mother's hame is recorded, he sets battle in
array with four hundred thousand chosen valiant men. another fabled
king does the same with eight hundred thousand chosen valiant men
also, any sort of fellow that will consecrate himself with a young bul
lock and seven rams may be a priest, repetitions are inserted about
gold candlestick lamps, king david, who hath long since been recorded

II. CHRONICLES. 177,
as dead, and that his son solomon reigned in his stead, is brought forth
again to distract the credulous reader's brain, god gave him .and his
sons the kingdom forever by a covenant of salt ; golden calves are treated
of, showing nothing more than that the composer had plentiful store of
precious metals, god himself, she states, was captain, and had priests
sounding with trumpets, to cry alarm ; and god smote all his chosen
people israel, and delivered them into the hand of the besiegers, so that
half a million of god's chosen men were slain, one man married four
teen wives, and the composer, in her qsual style of levity, describes the
cause of those wives bearing thirty-eight children, the fabled ark of
god is treated of again ; and as the new cart that it was conveyed on
when it had golden mice in it, according to the composer's disordered
imagination on one of the former removals, was burnt ; and also the
oxen that stumbled by the threshing-floor, which had been transmogri
fied from singing milch cows at the same time, when god slew their care
ful driver, who, like an [honest man, strove to save the treasure from
damage that he was entrusted with, by putting his hand to the ark to
prevent it falling, surely no one who wishes to be guided by reason,
that reads such wild fables that are embodied in the work the wicked
elizabeth left, can respect them as truths, or as being useful in confusing
the minds ofthe unlearned, timid portion of mankind.
CHAPTER XIV.
A king had an army of three hundred thousand men, who drew bow
and bare shield, and two hundred and eighty thousand valiant men.
another man had an host of a thousand thousand, and three hundred
chariots, and one nation destroyed the other before the lord, and took'
away much spoil, and smote the cattle tents, surely this fable must
have been composed under the inspiration of strong drink by a person
acquainted with warriors and kings ; and most of the preceding ones
indicate the same cause brought them into existence.
CHAPTER XV,
One king met another king, and, nations were destroyed, for god did
vex them,, this adds to the numerous contradictions previously inserted
by elizabeth, that god is full of mercy and loving-kindness, the de
stroyers offer up to the lord seven hundred oxen and seven thousand
sheep of the spoil they had brought, and entered into a covenant with
the lord that those who would not seek it should be put to death.

178 REVIEW OF
and they sware with loud voices to the lord, and with cornets, trumpets,
and shouting, and the lord gave them rest; and silver and, gold was
brought into the house ofthe lord.
CHAPTER XVI.
A king brought out the silver and gold from the house of the lord,
and senf'it to another king ; many more kings are treated of one was
diseased in his feet : he died, and was laid in a bed filled with sweet
odors, and spices prepared by the apothecary's art, and a great burning
was made for him. but history does not give record that so much
honor was shown to the memory of the composer of this fable, more on
account of the whole fiction she left, but it became generally known
that the statement written or painted about her, under her statue in the
yard of st. paul's church, london, was, that she had left her subjects in
the lurch, with her face toward the wine and brandy shop, and her back
toward the church, which articles she was known to be fond of
CHAPTER XVII.
A king, had his kingdom established in his land by the lord, arid his
priests had the book of the law ofthe lord, and taught people in cities ;
and people brought tributes of silver, and seven hundred and seventy
rams, seven hundred and seventy he-goats, seven hundred and sixty
thousand mighty men of valor are stated to have been Avith three
kings, besides those in cities, these incredible numbers, or similar ones,
are, in many parts of the work elizabeth left, stated to have been under
command of some of her numerous fabled kings, although she pretends
to know when the earth and man was first formed, and that was the
beginning of all things ; and as the whole work palbably shows itself to
be the production principally of one mind, constantly exceeding the
bounds of nature, reason, and probability, such statements must convince
most persons who read them that they are blundering fictions.
CHAPTER XVni;
One king killed sheep and oxen in abundance for another king ; and
one of these fabled kings tells the other to inquire of the lord to-day,
and asks if there was not a prophet of the lord by whom they might
inquire of the lord ; and one king said the lord told him to push with
iron horns, two kings sat on a throne in a void place, and all the proph
ets prophecied before them, surely the queen must have forgotten she
had stated many hundreds of prophets existed, the lord asks, who shaU

II. CHRONICLES. ! 179
entice the king of israel that he may fall .' a spirit came out before the
lord and said, i will entice him ! the lord asks him wherewith ; and it
¦ said it -would be a lying spirit in the mouth of all his prophets ; and the
^ord said, do so and thou shalt prevail, many kings are treated of in
the same inconsistent style, as numerous others have been, manifestly by
a sprig of royalty. CHAPTER XIX.
A king tells his people that a priest is over them in all matters of
the lord ! which shows the composer of the fable knew priests had
great power over people, and that it was her wish they should con
tinue to exercise that power over her subjects.
CHAPTER XX.
A king stood in the house of th'e lord, and asked god if it did not
drive the inhabitants of this land before the people of israel ! these fa
bled people, who it is chronicled were all given up to spoilers by the
lord ; and half a million fell at one time, all slain ! and at another time
the lord sat in ambush against a nation of people, and another nation slew
them ; and when they had made an end of destroying th einhabitants of
Syria, every one helped to destroy another, and they were all dead bod
ies ! none escaped, in stripping them, an abundance of riches and
jewels were found, more than the destroyer could carry ; and they
were three days gathering the spoil ; and the lord made them rejoice
over their enemies, and fear was on the people when they heard the
lord had fought ! and well might such a contrast to the character pre
viously recorded of such a supposed invisible power alarm credulous
people. '
CHAPTER XXI.
A king dies, and gave his sons much silver, gold, and fenced cities ;
another king, in true royal style, took the daughter of another king to
wife ; his queen and princes went forth in chariots ! and after this the
lord smote him in his bowels with an incurable sickness ; so that, at
the end of two years, his bowels fell out ! this cruel statement is re
corded as a prophecy four verses previously ; and many credulous,
deluded people ^frequently refer to the statements of prophecies that
came to pass, which are frequently inserted in the same manner as the
one in this chapter.

180 REVIEW OF
CHAPTER XXII.
A king, whose name and his manners a^so are recorded, went to war
with another king, surely any person who reads the fables made by
the queen of her innumerable fabled kings; and their ambushments,
encampments, ensigns, standards, tents, priests, trumpet-blowers, cha
riots, charioteers, men running before them, horsemen, footmen, shield
and spearmen, bowmen, and a host of other humble servants — if they
had even when a child thought as a child, that such fables were the
word of an invisible lord, when they make use of their reasoning pow
ers must consider those who have by long and continued efforts per
suaded them so to think — must as adult, haA'e known better, or other
wise that they were deluded by the persuasions of deceived, credulous
ancestors, a woman, it is stated, when she saw her son was dead, de
stroyed all the seed royal ! this is an unusual wandering from the general
style of elizabeth through the work she left, as in most parts of it she
allows all sprigs of royalty great honor and power but at a late hour ;
wine-bibbers are apt to be yet more wild than in early hours ; repeti
tion is made of the story of a king's daughter stealing a prince from
among others that were slain, and hid him and his nurse in abed-cham
ber, so he was hid in the house of god six years, which story attributes
much greater power to one woman than any sober person would be
likely to do, while conferring unlimited power to kings, and yet repre
sent that a woman caused royal families and every body else to be so
afraid of her, that it was necessary to hide a king's son one minute,
much less six years. EZRA : CHAPTER I.
A king had his spirit stirred up by the word of the lord, through the
mouth of a man that another man put in the stocks, and some princes
put in a nett in which he stuck fast in slime, the king tells the people
the lord hath given him all the kingdoms of the earth ; and charged me
to build him an house, and that other men helpAvith silver, gold, goods
and beasts, five thousand vessels of silver and gold, with an incredible
quantity of other valuables and precious things, are stated to have been
brought. CHAPTER II.
Priests to the number of nine hundred and seventy-three are treated
of, and a congregation of forty-two thousand three hundred and sixty ;

EZRA. 181
and people gave sixty-one thousand drams of gold, and five thousand
pounds of silver, and an hundred priests' garments, thus it is plain to
be seen that the composing queen hath bestowed great power and wealth
on another fabled king, and hath allowed him a numerous host of priests
as aids, as usual, in her imagination through this fable, as well as the
preceding parts of the work she left.
CHAPTER HI.
King david's memory is honored by trumpet-blowing priests, and by
all the people shouting with a great shout, when the foundation of the
house of the lord was laid ; but many of the priests wept aloud, arid
many shouted for joy, so that people could not discern the noise of the
joyous shout to that of weeping, for the noise was heard far off.
CHAPTER IV. *
King cyrus is opposed by others hiring counsellors to frustrate him,
until another king reigns over his kingdom ; a chancellor and scribe
write a letter to another king, stating jews were building a rebellious bad
city, one king is styled king of kings ; and a priest, the scribe of the
law of god of heaven, seven counsellors of a king are treated of rams,
lambs, meatofferings, and drinkofferings, with much sih^er and gold, are
treated of in this fable in similar manner as they have been in the pre
ceding part of the vrork. CHAPTER V.
A king had a letter sent him by a governor about an house being
built with great stones, and timbers laid in the walls, and of the work
men being asked who commanded them to build the house ; they answer,
we are the servants of the god of heaven, and build the house that was
built many years ago, which a great king-builded ; and, as usual, the
queen allows this fabled king possession of much gold and silver, and
allows the king to send his pleasure concerning the matter.
CHAPTER VL
A king makes decree to have search made in the house of the rolls,
where the treasures were laid, it is not wonderful or mysterious that
queen elizabeth, while reigning, should know the fact that in her par
liament-house there was an official styled master of the rolls ; nor that
her recollection of that term should have caused her to use it in the
work she left.

182 REVIEW OF
CHAPTER VII. ,
A king -grants this ready scribe all his request, according to the hand
of the lord, and singers, priests, and porters went up to Jerusalem in
the seventh year of tbis king's reign, the copy of a letter is treated of
that a king gave toa priest, wherein he treats of his realm and his seven
counsellors, and of silver and gold offerings, and of buying bullocks,
rams, lambs, meatofferings, drinkofferings, to offer on the altar of the
•house of god, and allows priests to do with the rest of the silver and
gold according to the will of god. plenty of wine is also treated of,
under the inspiration of which the fable indicates it must have been
written, the composer asks, why should there be wrath against the
king and his sons ? adding, whosoever will not do the law of the king,
let judgment be speedily executed on him, whether it be death, banish
ment, imprisonment, or confiscation of goods, surely no one person who
carefuUy examines the contents of the bible, and strives to form a rea
sonable opinion, can believe them to be written by any other being than
a cruel monarch, who considered herself the highest power of all.
CHAPTER VIII.
A king's band of soldiers, horsemen, counsellors, and lords are treated
of, and tbe king allows his priests to have the oft-repeated catalogue of
gold vessels to take to the house of god. twelve bullocks, ninety-six
rams, seventy-seven lambs, and twelve he-goats were for a burnt offer
ing unto the lord, surely no sober sane person would write in one
book of fiction that one power had created all things, and also write that
the same power was continually allowing much of its own creating to
be burnt to please itself CHAPTER IX.
Kings and priests have been delivered into the hands of the kings of
the land, and for a little space god gave grace, and allowed us a nail in
his holy place, and hath extended mercy in the sight of the kings, ezra
says, when he heard that the holy seed had mingled with people, he
rent his garment, plucked off the hair of his head and beard, and sat down
astounded ; and at the evening sacrifice fell on his knees, spread out his
hands, and said, o my god ! I am ashamed, and blush to lift up my
face. CHAPTER X.
A king's high house, priests' sons putting away then: wives, a nda long

NEHEMIAH. 183
list of names, constitute the principal part of this chapter, those who
do not come within three days are to have their substance forfeited.
as the composer states, consultation was made to make this covenant
with god to put wives away, and those that were born of them, and
as she knew her father, king henry the eighth set the example of put
ting his wives away, it appears as though she thought that royal mode
of conduct should be enjoined on princes by compulsion, and all israel
were made to swear they would do according to this word, and priests
into the bargain. NEHEMIAH : CHAPTER L
A king's cupbearer and jews are treated of; and a man says he
fasted certain days, and prayed to god that it might keep its eyes and
ears open, and be attentive and hear his prayer, and requires god to re
member the word of its servant, moses the murderer.
CHAPTER H.
. A king has wine given him, and his cupbearer said to him, let the
king live forever, and the cupbearer prays to god also, and the king,
with the queen sitting by his side, was very sociable with his praying
cupbearer and sent captains and horsemen 'with him. so off he goes
by night, out of a gate before the dragon-well, and viewed walls by
the dung-port, and to the king's pool, and told people the words the
king had spoken to him. CHAPTER III.
A king is treated of priests build the sheep-gate, people mortgage
their land to get money to pay the king's tribute, it is hopeful that this
only occurred in the imagination of the queen composer, some men
built the fish-gate, and laid the beams, set up the doors, locks, and bars
thereof others did all the same to the old gate, each item being dis
tinctly again specified in the same style as the child's story of the house
that jack built, the dung-gate and other gates, with a long Ust of odd,
droll-sounding names of fabled builders, are treated of also.
CHAPTER IV.
Rulers and nobles are treated of, and workmen building a wall, each
one holding a weapon in one hand and working with the other ; those

184 REVIEW OF
carrying burdens also, surely the composer never imagined they had
to climb either ladder or .scaffold while she composed this fable.
CHAPTER V.
¦v
. King's tribute is paid by people mortgaging their lands, vineyards,
&c., to raise the money; and governors take wine and precious metal
from people ; and one says all that was prepared for him daily was one
ox, six choice sheep and fowls, and once in ten days all sorts of wine.
CHAPTER VI,
A king is treated of with respect of reporting to him something about
building a wall. CHAPTER VII.
A king, nobles, and rulers are treated of, and a large great city that '
the houses were not built of, and the people were, few, but the compo
ser's imagination leads her to treat of a congregation amounting to forty-
two thousand three hundred and sixty, besides seven thousand three,
hundred and thirty-seven servants and two hundred and forty-five
singers, seven hundred and thirty-six horses, two hundred and forty-
five mules, four hundred and thirty-five camels, six thousand seven
hundred and twenty asses, she also states twenty-one thousand drams
of gold were given to the treasurer of the work, and two thousand
two hundred pounds of silver, fifty basins, and sixty-seA^en priest's gar
ments, the fable is trimmed off with porters and mole singers.
CHAPTER VIII,
Ezra, the priest and scribe, read before the street that was before
the water-gate, standing on a pulpit of wood, all the people and the
priests were gathered to understand the law god had commanded by
moses the murderer, and every one made them booths on the roofs of
their houses, and in the street of the water-gate, and in the water-gate,
and in the courts of the house of god, and sat under the booths, and
kept feast seven days. CHAPTER IX. ¦
Kings and people, and their lands, wells, vineyards, &c., are taken by
the same power the composer hath bestowed the character of kind and
just to, and given to others that they might do with them as they would-

NEpEMIAH. 185
CHAPTER X,
Priests, porters, singers, wives, sons, daughters, moses's judgments,
statutes, ordinances, shew-bread, continual meat-offerings, continual
burnt-offerings, debt, which such kind of exaction would continually
increase, until the creditor suffered, and the debtor could never get re
lease, neither does the composer forget to require wine ; and the fable
strongly indicates she did not forsake that article while fabricating this
part of the work she left, in which she allows the priests who were
bedecked with holy linen breeches, reaching from their loins to their
thighs, should^ be present when the tithes were taken from the people.
CHAPTER XI.
Priests, porters, gates, cities, and the fabled king Solomon's servants,
are treated of, and a catalogue of names through thirty-six verses, with
out pretence that any lord or god spake a word.
CHAPTER XII,
Priests, chiefs, singers, villages, porters, wives, children, fish-gates,
other gates, and walls' with a medley of other things, are treated of,
through forty-seven verses, without pretence that any lord or god spake
a word. CHAPTER xm.
The book of moses the murderer was read ; in it was written that
the amorites and the ma|jpites should not ever come into the congre
gation of god ! kings and priests are treated of ; one priest had prepared
him a great chamber, where the meat-offerings, and tithes of corn, oil,
wine, and many other good visible things were laid, the fable proving
that the queen composer thus far, through the work she left, retained
fond recollection of wine ; which she bore the reputation of doing hon
or to, after she did dine ; and she now attributes to her fabled prophet
nehemiah, that he told god that he had cursed jews, and smote certain
of them, and plucked off their hair, and made thera swear ! and allows
that her fabled king solomon was caused to sin by outlandish women ;
but tbe probability is, no women could be found more guUty of such
conduct than the author of this fable, the queen of the palace of st,
james, in london city, where all farthings are coined, and where .spar
rows abound, as she treats of in her new testament.
13

186 R]tviEW OF
ESTHER: CHAPTER I.
A king seated on his throne in a palace, made a feast to his princes
and servants, and showed the honor of his excellent majesty one hun
dred and eighty days, and when these days expired made a feast to the
people seven days in the garden court of his palace, which was hung
around with green and blue hangings, fastened with cords of fine linen
to silver rings, and pillars of marble ; the beds' were of gold and silver,
on pavements, of rich variegated marble, and wine was given in vessels
of gold in abundance ! the king's officers were commanded to do accor
ding to every man's pleasure, surely no person would have written
such a fable but one well acquainted with a court of an earthly mon
arch who was a wine-bibber ; and under its inspiration queen vashtie
made a feast to the women of the royal house ; and on the seventh day
the king's heart was merry with wine, and sent his chamberlain to bring
queen vashtie with the royal crown, to shoAV the princes and people
her beauty ; the queen refuses to be thus exposed, and the king's anger
burned in him and decreed every man should bear rule in his own
house ! surely royal proof is here sufficient to show that composer did
much more knov^^ about the extravagancies of earthly courts ¦ than she
did of anything invisible, and also that she knew from experience that
wine had made her heart and that of her licentious father's merry many
times. CHAPTER II.
King ahashuerus's wrath got appeased ; then his servants recommend
the appointment of officers to search through the kingdom, and gather
all the fair young virgins, and put them in cu^dy of the king's cham
berlain, and when they had undergone purification with sAveet odors,
myrrh, &c,, for tAvelve months, let them come to the king in turns
in the evenings, and leave his highness next day, by passing to the
house where the chamberlain kept the concubines, and never more come
in to the king except his majesty delighted in them ; and the king was
pleased with the*plan, and so might be any living man. the fair and
beautiful esther was taken unto the king in his royal house in the tenth
month ; which'part of the fable contradicts the former part, which states
the fair virgins were all to be purified for twelve months previous to
their being honored with the company of the king one night, that he
might please his fancy, and choose the one he most delighted in to be
his queen andjcompanion ; and the fable accounts that he loved esther
above all, and he made her queen, and made a great feast.

ESTHER. 187
CHAPTER III.
' The king promotes a certain man, who recommends him to have all jews
destroyed, and offers to pay ten thousand talents of silver to those who
should have the charge of the business, to bring it into the king's treas
uries, on account of this grand, cruel offer, the king gave him his ring ;
and letters were sent by post to kill all jews in one day, and both pro
jector and king sat down to drink, no one would write such a fable but
a monarch, we think. CHAPTER IV.
The king's chamberlain is called by the queen, she tells him that
all the king's servants know that whomsoever do go into the inner
court that are not called will be put to death, for that is the law, except
such as the king may hold out the gold sceptre to. this fable, surely,
ought to convince every reader that it hath been fabricated by a reign
ing monarch, who from luxurious living had been encouraged to think
it right people, should be subjected to persecution or death by the ca
price of rulers. CHAPTER V.
The king sitting on his royal throne, saw queen esther, and held out
the gold sceptre to her, and tells her he would grant her request even
to the half of his kingdom, she proposes that the king and haman
come to a banquet she had prepared, haman goes joyfully ; but when
he saw mordecai, he was^jjll of indignation, for he was the man he had
thought to get hanged, and he caused a gallows to be made seventy-five
feet high. CHAPTER V1.2
The king asks what honor had been done to mordecai ? his servants
say nothing, haman had come to speak to the king to bang mordecai,
who is taken into favor by the king, and richly attired, and then ha
man hasted to his house mourning. CHAPTER VII.-
The king and haman came to banquet with queen esther, and the
king tells her again that her request shall be granted, while he was at
the banquet of wine, she states the king arose from the banquet of

I
188 REVIEW OF
wine in wrath, went into the palace garden, and returned to the place of
the banquet of wine ; and the king said haman Vas on the same bed
with the queen, and said, will he force the queen before me. as the
word went out of the king's mouth, haman 's face was covered, and one
of the king's chamberlains said to the king, behold the gaUows haman
made for mordecai, the king said, hang him there ! the command wasi
obeyed, and the king's wrath was pacified.
CHAPTER VIII,
The king gives queen esther the house of haman, the Jew's enemy ;
and the queen's uncle mordecai came before the king, who gave him his
ring that he had taken from haman. the queen beseeches the king with
tears, to put away his device he had formed against the jews, the king
held out the golden sceptre to the queen, and told her and her uncfe ha
man was hanged because he had laid his hands on the jews ; and says,
write ye to the jews in the king's name, and seal it with the king's seal,
which no man may reverse, this looks as though the composer might
have pictured this fabled king in her imagination during the reign of
her father, and that she thought he ought to have the power to destroy
those who would dare reverse his commands ; for it is not probable that
any other being but a sprig of hereditary monarchy would compose
such a fable. CHAPTER IX.
The king told the queen the jews had destroyed five hundred men in
the palace, and the queen requests the kingTO^let the same be done the
next day, and let haman's ten sons be hanged, the king is again rep
resented to be very loving and kind to his fair queen, telling her the
request shall be done, thus it is again plain to be seen that the com
posing queen still thought it right her subjects to affright with pretences
that her fabled ancient kings had people slain without judge or jury,
according to their caprice or fury ; and as her subjects were not allowed
the natural privilege of choosing who should rule and reign over them,
laws might be enacted further to distress them, while sprigs of royalty
allowed their minds to contemplate on such cruelties that abound in the
work left by queen elizabeth. CHAPTER X.
The king laid a tribute on land and on the isles of the sea. this

JOB. 189
queen elizabeth, of course, knew was the plan by which henry the
eighth, her father, and herself were supported in splendor by, and she
hath shown that her mind hath been too much occupied with royalty
to reflect about any higher power than her fabled monarchs, or to fab
ricate any story respecting anything beyond visible realities, and does
not mention a word respecting any lord, god, or ghost, or any satanic
or angelic host, through either of the chapters of this book, although
some proclaim the bible to be the word of the lord, yet it is not^pre-
tended that any such being spoke one word of the book of esther. the
same is the case with numerous other chapters in several other books
of the bible, and it is to be hoped that general education will convince
the generality of the rising generation that the bible was introduced in
the same manner as all other publications, and that different opinion to
that respecting it is a mistaken and injurious delusion.
JOB : CHAPTER L
Job's children feast, he sanctified them, the sons of god present
themselves before their father, satan also ; and the lord and satan con
verse, and the loving kind lord allows satan power over all that job
possessed, which is stated to be vast, his flocks, herds, camels, ser
vants, and children were slain, and his house destroyed ; and he rent
his mantle and shaved his head, and said he would return as naked to
his mother as he came from her. burnt-offerings are treated of in the
composer's oft-repeated style. -
^' CHAPTER II.
Again the sons of god present themselves before their father, satan
also, again the lord and satan converse, and the lord allows this fabled
former resident of heaven to do as he pleases with the perfect upright
job, who is smote with sore biles from the sole of his foot to his crown.
and the composer, to make the story appalling as possible, according to
many other of her fables of cruelty, states job sat down among ashes
and scraped himself with a potsherd ; thus exceeding the bounds of
nature and probability in about as great a degree as the rest part of the
work she left, the only favorable view that can be taken of the work
and its authoress, is, that she probably wrote it for amusement, as it
was not published until james the first, her successor's reign, the com
poser states every one of job's friends rent their manties, sprinkled dust
on their heads, and sat on the ground seven days and nights with him.

190 REVIEW OF i ^
and none spake a word, surely the inconsistency of the chapter is far
from proving that the composer either knew of such a fabled sufferer,
or of such an imaginary satan, or any- invisible loving kind lord.
CHAPTER III,
Job opens his mouth and talks of kings and counsellors, silver and
gold, infants, servants, prisoners, and of his own sighing and roaring.
CHAPTER IV.
A man tells his dream, see verses 13, 14, 15, 16.
CHAPTER V.
The hungry eat. the lord saveth the poor from the sword, or
so states the composer of the fable ; but experience proves the poor
handle the sword and other instruments of destruction ; people
are told they shall laugh at famine and destruction, this, likely,
would have been the feelings ot the queen of the palace of st, james
on such an occurrence. CHAPTER YI,
Job records his grief to be heavier than the sand on the sea, and asks
if there is any taste in the white of an egg, or can that which is unsa
vory be eaten without salt, and if his strength is as the strength of stones,
or is his flesh brass ? rather a brazen story, surely, to be palmed on
mankind by a tyrannical, unrelenting monarch, as the word of a power
she states made the earth in one day.
CHAPTER VII,
Job says his flesh is clothed with worms and clods of dust, his skin
is broken and loathsome, query, did the composer of the fables sup
pose job had already worn out the potsherd by scraping off his sores,
and no other tool of the kind could be found ? it surely looks as though
this was her whim of the moment, and that too free use of wine had
disordered her mind. CHAPTER VIII.
A man tells job, though his beginning was small, his latter end should
greatiy increase.

JOB 191
I, CHAPTER IX.
The composer's imagination appears to have led her to think the
earth stood on pillars, as she states the pillars thereof were made to
tremble, and job complains that god multiplied his wounds without
cause, and will not suffer hiVn to take breath, and says his days are
swifter than a post, which part of the fable indicates the composer had
made herself as stupid as a post while writing it by partaking of wine.
CHAPTER X.
The composer appears to feel conscious she had attributed too much
cruelty to the same invisible spirit she had bestowed a loving kind
character to, by stating her hero job interrogated the lord about oppress
ing and despising the work of its own hands, and asking it if it hath
eyes of flesh, and tells it that it hunteth him as a fierce lion, surely
the composer hath been too fierce with inconsistency to show sobriety.
CHAPTER XI,
Job is asked if he can by searching find out god, which plainly indi
cates the composer was well aware she could not. she treats of kings
and judges, she of course knew her father was a king, and had judges
in his courts. CHAPTER xn.
Kings, princes, judges, and counsellors are treated of the queen, be
yond doubt, knew all these existed.
CHAPTER XIII.
This fabled sufferer asks why god hideth from him, and writes bitter
things against him, and put his feet in the stocks ; this kind of punish
ment was inflicted on the trespassers of british laws, through the reigns
of several monarchs, and was often practiced on offenders in the city
where the composer and publisher of the bible resided, and for many
years after their decease ; consequentiy, it is not wonderful elizabeth
thought of it while writing the fabrication of a suffering man.
CHAPTER XIV.
The composer acknowledges, man lieth down, dieth, wasteth away,
and riseth not. and adds, if a man die, shall he live again .' the com-

192

REVIEW OF

poser here appears to have been guided by reason and demonstrable
proof she had seen.

CHAPTER XV.

A friend of job tells him man dwelleth in houses which no man in
habiteth, and in cities which are ready to become heaps ; and adds, he
shall not become rich.

CHAPTER XVI.

Job calls his friends miserable comforters, and says he hath sewed
sackcloth on his skin, and in a few years he shall go and not return,
this does not support the doctrine of resurrection.
CHAPTEP. XVII.
Job tells the worms they are his kindred, and that he shall go down
to the pit, then their rest will be together.
CHAPTER XVIII.
A man reproves job, and prophecies many prophecies.
CHAPTER XIX,
Job tells those that torment him that his error remaineth with him
self, and that god bath encompassed him -with a net ; I cry, but am not
heard, god hath taken the crown off my head ! by this statement of
the queen, it is to be seen that her mind contained wandering ideas
about her crown, as she hath not before pretended job such a thing wore,
but had represented him as a farmer.
CHAPTER XX.
One man prophecieth many troubles shall befall other men.
CHAPTER XXI.
Job asks why the wicked live to be old, and become mighty in power !
the great probability is that the composer of the fable felt this was the
case with herself, as that was her character, and a large portion of her
fables throughout the bible show constant aim to impress on the minds
of her subjects that heirs to reigning monarchs shall reign in their stead,
when the old rogues or fools are dead ; and that the sprigs of royalty
shall rule, and have ruled, with more despotic sway than either her
father or self did. this is the principle, then, of the bible she left.

JOB. 193
CHAPTER XXH.
A man tells job that he shall lay up gold as dust, and a precious kind
of gold as Stone, and he shall have plenty of silver, and his decrees
should be established, and the almighty should be his defence, if he
would turn to the almighty. CHAPTER XXIII.
Job says, o that I knew where I might find him. if I go forward or
backward, or to the right or left, I cannot find him ; I would order my
cause before him, and fill my mouth with arguments, then would I un
derstand what he would say to me, and asks if he will plead against
him. here the composer doth again show that she did not know the
invisible spirit she pretends to picture forth to her subjects.
CHAPTER XXIV.
The adulterer and the barren are treated of
CHAPTER XXV,
A man talks about the armies of god being without number.
CHAPTER XxVl.
Job says, dead things are formed under the waters.
CHAPTER XXVII,
Job says the rich man shall lie down, but he shall not be gathered.
he openeth bis eyes and is not, the east wind hurleth him out of his
place ; god shall not spare him, and men .shall clap their hands and hiss
at him. this shows the composer's whim of the moment was singularly
different from her general imaginings, or at least from her general pre
tence of knowledge, as she hath made numerous statements of kings
princes, judges, priests, and other high functionaries living in splendor
and being rich. CHAPTER XXVm.
Silver, gold, brass, iron, sapphires, gold dust, onyx-stones, and other
precious articles are treated of, forming about the same assortment as
those the composer makes statement of in the book of genesis, inter
spersed with some richer articles, such as diamonds, in her fable of adam
and eve ; most of the precious articles being treated of previous to the
statement of the man having a wife made out of bone for him.

194 REVIEW OF
CHAPTER, XXIX.
The composer attributes to this hero the sillyness of saying, oh that
I was as when I washed my steps with butter, and the rock poured out
rivers of oil to me ; the princes refrained talking, and laid their hands
on their mouth, and the tongues of nobles clave to their mouth, it
surely would have been much better for mankind jf the composer's pen
had never produced any more words than truth.
CHAPTER XXX.
Job says the young hold him in derision, whose fathers he would have
disdained to have set with the dogs of his flocks, for want and famine,
theywere fleeing into the wilderness in former times, they brayed
under nettles, they were children of fools, base men, viler than the earth.
Surely this must have been written while the composer was not in
suitable condition to compose with reason, as she hath previously attrib
uted greatness of character to the spirit she states made the earth,
which she now terms vile. CHAPTER XXXI.
Job says, if his heart hath been deceived by woman, then let his wife
grind unto another, in this case, the wife of job need to have been tbe
most humble and patient of the two. thirteen other ifs are added : prin
ces, judges, gold, and money are treated of, and many other realities.
CHAPTER XXXH,
Elihu saw no answer in the mouth of three other men, and his wrath
was kindled, and told the others he was young and they were old ; and
that he was full of matter, and his belly as wine that hath no vent, and
ready to burst like new bottles, and will speak that he ma}' be refreshed.
the composer surely had drank the coritents of some bottles.
CHAPTER XXXm,
Elihu tells job to stand up and set his words in order ; and also tells
job that he is in god's stead, the composer of this fable hath, shown
the same bold wildness in her fable of aaron and moses, where she states
god told moses he should be as god to aaron ; job tells his interrogator
god hath put his feet in the stocks.

JOB. 195
CHAPTER XXXIV.
Elihu tells wise men to give ear unto him, for job hath said he was
righteous, and that it profiteth a man nothing to delight in god. a man
shall return to dust, all shall perish together ; hearken to my words, is
it fit to say to a king, thou art wicked ! or to princes, thou art ungodly ?
thus the composing queen continues striving to impress the minds of
her subjects with awe, to cause them to render surveillance to royalty.
CHAPTER xxxv.
Elihu recommends people to trust in god, although they say they do
not see him, this is recorded, that the supposed spirit could be discern
ed three hundred and seven years ago.
CHAPTER XXXVI.
Elihu tells people god doth establish kings, and they are exalted ;
thus it is seen that the composing queen still continues boldly to blend
her assumption of knowledge in deity with royalty.
CHAPTER XXXVII,
This fable tells god tbundereth marvellously with his voice, and that
we cannot find him out, and that he respecteth not the wise, and men
fear him, a full acknowledgment that men fear from supposition of
what they hear told. CHAPTER XXXVIII.
The lord, it is stated, answered job out of a whirlwind, and command
ed hira to gird up his loins like a man, and answer it. it then asks job
where he was when it laid the foundation of the earth, and if he had
seen the treasures of the hail which it had reserved against the day of
battle and war, and asks, who can stay the battles of heaven ? this com
position can scarcely fail to convince readers who wish to be guided by
reason that the composer wrote under inspiration, caused from Avhat she
had drank. CHAPTER XXXIX.
The composer states, the lord told job that the horse is not affrighted
at the sword, and he swalloweth ground with fierceness, and does not
believe in tbe sound of the trumpet, and sayeth among them, ah, ah !
and smelleth the battle far off, and the thundering of the captains.

196 REVIEW OF '
queen elizabeth, beyond doubt, knew more about captains, swords, and
horses than she did of any invisible lord.
CHAPTER XL.
Contains repetition that the lord answered job out of a whirlwind, and
commanded him again to gird up his loins like a man, and asks job if
he can thunder with a voice like god ! and commands job to deck him
self with majesty, and array himself with glory and beauty, the com
poser adds indecency in sei^enteenth verse, and treats of swords and
drink in others. PSALMS : CHAPTER I.
King david bestows blessings on the man that sitteth not with the
scornful. PSALM II.
Treats of kings and counsellors, and of a king being set on a hill, and of
heathens being given to others who Avere commanded to break them
with a rod of iron and dash them in pieces, kings and judges are not
forgotten by the queen composer. PSALM III.
King david, the fabled man after gods own heart that had people
drawn under axes, saws,- and iron harrows, says, he cried to the lord and
it beard him out of an hill. PSALM IV.
King david tells god it had enlarged him.
PSALM V.
King david calls god king, and commands it to give ear to his words.
PSALM VI.
King david tells the lord there is no remembrance of it in death, and
asks it who shall give thanks to it in the grave.
PSALM VH.
King david commands the lord to arise in its anther.

PSALMS 197
PSALM VIII.
King david tells the lord it hath put all things under the feet of men.
PSALM IX.
King david tells the lord david's enemies shall fall at its presence, and
talks about the lord making inquisition for blood.
PSALM X.
King david asks the lord why it hideth itself, and styles it king.
PSALM XL
King david tells the lord its throne is in heaven, and that its eyelids
do something. PSALM XII,;
King david tells the lord that every one speaketh with flattering
lips ofhis neighbor, and commands it to cut off such lips, and tells the
lord its words are pure as silver, PSALM XIII.
King david asks tbe lord how long it will hide its face from him. ]
PSALM XIV,
King david tells the lord that it looked down, and says some say,
there is no god ! according to this statement, written three hundred and
seven years ago, it appears all were not satisfied at |that period that
such a supposed invisible spirit existed.
PSALM XV,
King david tbe .murderer tells the lord he hath always set the lord
before him ; the composer also remembers money in this fable, as in
many others. PSALM XVI.
King david tells the lord he hath set it always before him, and that
it is at his right hand, this, it is reasonable to suppose, is a contradiction
to its being always before the king's nose, who tells the lord it will
not let its holy one see corruption while speaking of himself

19S REVIEW OF
^ PSALM XVII
King david commands the lord to give ear unto his prayer, that goeth
not out of feigned lips ;] and tells the lord it hath visited him in the night,
and commands it to hear his speech, and to hide him under the shad
ow of its wings. PSALM XVIII.
' King david says his cry came into the ears of god ! he surely need
to have one within the shot of a grin, or its sound.
PSALM XIX.
King david makes some remarks respecting a bridegroom coming out
of his chamber ; and tells the lord its judgments are more to be desired
than much fine gold, or honey, this is truly funny.
PSALM XX.
King david recommends that burnt sacrifices be accepted ; and the in
numerable fables that haA'e preceded this manifestly amount to strong
circumstantial proof that no other writer would have thought of
making such statements but a jrerson similarly situated as queen eliza
beth, revelling in profusion without their care or payment, and that even
such a person would only be bold enough when inspired by wine or
other strong drink. [., PSALM XXI.
King david tells the lord, it hath set a crown of pure gold on his
head ! and given him length of days forever, and hath laid honor and maj
esty on him ; for the king trusted in the lord.
PSALM XXII.
King david now cries to god, to know why it hath forsaken him ;
^nd why it is so far from helping him, and from the words of his roar
ing ! this indicates that the composer of the fable had partaken too free
of wine in the interim between writing this psalm and the preceding
one. she states her hero david]tells the lord, they that see him laugh him
to scorn, and shoot out the lip and shake their head.
PSALM XXHI.
:'- King david tells the lord it maketh him to lie down in green pasture,

PSALMS. 199
and preparest a table for him and anointest his head with oil. the
queen hath been liberal through her work with oil.
PSALM XXIV.
King david says the lord is strong in battle ; and as battles have been
much resorted to in the work elizabeth left, there can be no reason to
doubt that she knew more about them than she did of any lord, from
her sight and from everybody else's hid.
PSALM XXV.
' King david tells the lord he trusts in it, and requests it not to let
him be ashamed, and tells it he is desolate and afflicted, thus it can be
seen that the composing queen hath fabricated zig-zag stories through
a great portion of the work she left, which are still palmed on mankind
as holy. PSALM XXVI,
King david tells the lord he hath walked in integrity, and shall not
slide, and also tells it he hath not walked with vain persons, and that
he will wash his hands in innocency, and that his foot standeth in an
even place, by this it appears the queen of the fable thought as she
had styled this hero as being a man after god's own heart, and had also
laid to his charge ordering people to be cut up like mince-meat, it was
necessary to smooth his cruelties over somewhat.
PSALM XXVII.
King david says, when his foes came to eat his flesh, they stumbled ;
arid says the lord shall set him on a rock, and hide him in its pavilion.
PSALM XXVIII.
King david commands the lord to hear his supplication when he cries
with uplifted hands. PSALM XXIX.
King david says the voice of the lord breaketh cedars and maketh
them to skip like a calf surely this is enough to make priests laugh
while people pay them to preach from such a book, that they rarely
into it look.

200 REVIEW OF
PSALM XXX.
King david says the lord's anger endureth but for a moment, here
it is plain to be seen that the composing queen forgot, while she was
fabricating this story, that she had stated in her flood fable that the
lord destroyed nearly all that drew the breath of life, by letting water
fair out of the windows of heaven, and breaking up the fountains of
the deep, so as to cover all mountains nine months, and that the lord
favored noah more than his own sons, daughters-in-law, and grand
children, and every other human being, yet she did not bestow a good
character on this hero of the flood fable, so chosen by an invisible, al
mighty, and allwise spirit, according to the work she left, but treats of
the drunkenness of the highly favored noah zig-zag, like the most of
said-to-be holy scripture. PSALM XXXI.
King david commands the queen's lord to bow down its ear to him,
and tells it that it hath set his foot in a large room.
PSALM xxxn.
King david says, when he kept silence, his bones waxed old, through
his roaring all the day Iqng, and tells the lord it shall compass him with
songs of deliverance. PSALM XXXHI.
King david says, let the inhabitants of the earth stand in awe of the
lord, 'the inmates of lunatic hospitals are sad evidence that many have
felt awe, and lost their reason by the effect of the awe brought on them
by contemplating on stories and sermons they haA'e heard about the
cruelties attributed to a supposed invisible lord.
PSALM XXXIV.
King david talks about an angel encamping round about the fearful.
PSALM XXXV,
King david requests the lord to plead his cause, and to fight against
them that fight against him ; and commands it to take bold of shield
and buckler, and stand up as its help, and let its angel chase them.

PSALMS. 201
PSALM XXXVI,
David tells the lord its faithfulness reaches to the clouds, here it is
seen the^composing queen made no allowance for faithfulness after the
clouds had descended into rain on account of their weight.
PSALM XXXVII.
David, it is twice stated, tells people not to fret ; but how could the
composer of the fables expect people could be free from fretting who
were ruled by such a cruel despot as she hath represented her fabled
david to have been ; commanding people to be chopped up like minced
meat for pies, and that without judge or jury, by the cruel, monster
man after god's own heart, as she hath stated in her imaginings.
PSALM XXXVIIL
David tells the lord its arrows' stick fast in him, and its hand presses
him sore ; and there is no soundness in his flesh, because of its anger,
which is repeated, and this hero is otherwise described by himself a
very loathsome, disagreeable, swelling fellow.
PSALM XXXIX.
David tells the lord he will keep his mouth with a bridle, and that
he was dumb, and held his peace from good ; his heart Avas hot, and
while he mused the fire burned ; I was dumb, I opened not my mouth.
the composer might have pictured this hero as a better, and less-to-be-
dreaded character than she has done, if she had kept him dumb through
out her fables. PSALM XL. .
David says the lord hath put a new song in his mouth, so now let
us hope for a better theme ; but this cruel hero begins to sing that he
hath preached righteousness, and tells the lord it knoweth he hath not
refrained his lips, and hath not hid righteousness within his heart, and
tells the lord he is poor and needy, this is a bold contradiction, in his
new song that is pretended the lord put in his mouth, to the immense
wealth that is stated he gave his son solomon, and plainly shows the
lack of sober reflection in the composer of the fables.
PSALM XLI.
David tells the lord all that hate me whisper against me, and devise
14

202 REVIEW OF
his heart, and his famiUar friend lifteth up his hell against him, and
tells a flattering tale that the lord upholds him in his integrity, and sets
him before its face forever ; which shows the composer lacks sober
consideration. PSALM XLIL
David tells god that tears have been his meat day and night, while
they continually say unto him, where is thy god ! this looks as though
the composer had reflected on her incompatible character, she had be
stowed on what she knew nothing of
PSALM XLIIL
David tells god to plead his cause, which he does again and again, in
other parts of the work. PSALM XLIV.
David says our fathers have told what god did in time of old ; can't
the present generation claim the same knowledge ofthe same invisible,
aud no more. PSALM XLV.
David says he speaks of things touching the king, and his tongue is
a ready writer. PSALM XLVI.
David claims for himself and his people the intrepid courage of not
fearing, even if the mountains were carried into the midst of the sea ;
as the composer hath portrayed him so nimble as to slay a giant, and
wield the giant's sword, her imagination might easily have led her to
suppose he could quickly skip to the plains,
PSALM XLVII.
David saj'S the lord is a great king, this is the resource most men
apply to when they picture in their imagination fabled spirits, that they
are formed like themselves, but larger.
PSALM XLVIII.
Kings saw god ; they marvelled and hasted away ; fear took hold of
them, as a woman in travail, this condition of woman is oft refered to
by the virgin queen ,

PSALMS. 203
PSALM XLIX. ~
King david tells his people, he will open a dark saying on the harp,
and says none of them that trust in wealth give god a ransom for their
brother, this shows that the composing queen, while revelling in
wealth and splendor, strove to frighten her subjects into the belief that it
was more safe for them to part with their wealth, for the honor and
satisfaction of an invisible spirit that her bungling portray of shows she
knew nothing about, and that she did not believe such a thing existed.
PSALM L.
King david says god shall come, and a fire shall devour before it, and
it shall be very tempestuous round about it. let us hope that the tem
pest will be hail, rain, and snow, that the fire may go out before all are
devoured by the merciful, loving, kind lord, who here, it is stated, will
not take any bullock out of david's house, nor he-goat out of his folds ;
and also tells david if it were hungry it would not tell him, and asks
david if it will eat the flesh of bulls or drink the blood of goats ? this
looks as though the composer had for a moment considered she had fab
ricated too wildly to gain respect for her lord, although the fable
throughout indicates its composer was not in a suitable condition to
compose with reason while writing it. she adds something about god
tearing people in pieces. PSALM LI.
David tells god that he was shapen in iniquity, and his mother was
guilty of sin on account of his formation' and commands god to build
the walls of Jerusalem, and then it shall be pleased with burnt-offerings,
and bullocks shall be sacrificed on its altar.
PSALM LII.
David says he is like a green olive-tree in the house of god forever.
PSALM LIIL
Repetition is m.ade that some say there is no god, which indicates
the composer's mind did not possess constant belief that a power existed
so much more mighty than herself with the armies at command, as she
had bunglingly attempted to frighten her subjects with.

204 REVIEW OF
PSA'EM LIV,

David requires the lord to give ear to the words of his mouth, and
teUs it he will freely sacrifice unto it. the queen hath previously pic
tured this hero as being free to destroy life, limb, and property.

PSALM LV,

David again tells god not to hide itself, and requests it to divide other
men's tongues, and let death seize them, and flatters god with the
promise that he will call on it and will cry aloud.

PSALM LVI.

David tells god his enemies would daily swallow him up, and asks god
if they shall escape, and requires it to cast them down in anger, and also
requires it to put his tears in its bottle, and asks it if they are not in its
book, thus it is seen that bottles are not forgot.

PSALM LVII.
David again requires god to save him from those that would swallow
him up, and says it shall do so.
PSALM LVIII,
David declares sonie go astraj', and speak lies as soon as they are
born, experience proves all mankind are helpless for many months
after they are born ; although the declaration is stated to have been
made by the man after god's heart, vvho here requires god to break peo
ple's teeth, and to cut them in pieces, so that people shall say there is
a god. thus the fable-composing queen continues to show her mind
was cruelly inchned, and that cruel compulsion was needed to make
people say there was a god. PSALM LIX.
David tells the lord bloody men are gathered against him ; they run
and prepare themselves, and make noise like a dog, belch out of their
mouths, and swords are iu their lips ; consume them in wrath ! let them
know god ruleth, and let them return at evening, and make noise like
a dog, and go around the city ; let them wander up and down for meat.
surely it cannot be reasonably denied that the composer hath here added
another proof of insobriety AvhIle writing.

PSALMS. 205
PSALM LX.

David tells god it hath made people drink the wine of astonishment,
and given a banner to them that feared it, and said moab is my wash-
pot ; and it would cast out its shoe over edom. proof undeniable of
inebriation in the composer, ahd nothing else.

PSALM LXI,

King david tells god it will prolong the king's life many generations.
this, of course, is what both kings and queens would like to persuade
any spirit to do, that they might for a moment imagine they had power
so to act.

PSALM LXII,

King david says men of low degree are vanity, such hath been the
composer's theme throughout her work, extolling kings, queens, princes,
priests, and others of high degree, while she lays down rules to extort
from the industrious classes the fruits of their industry.

PSALM LXni.

David declares his flesh longeth for god in a dry and thirsty land,
where there is no water ; but the king shall glory in god.
PSALM LXIV.
David says god shall shoot at his enemies with an arrow, and wound
them suddenly ! all that see them shall flee, and aU men shall declare
the work of god ! but experience shows that those who wound by
arrows from bows or by shots from guns, boast what they, themselves
in war have done. PSALM LXV.
David teUs a supposed invisible lord that the people at the ends of
the earth are afraid of its tokens. PSALM LXVL
David commands the land to sing forth, and make a joyful noise, and
tell god how terrible are its works, and says god was extolled with his
tongue.

206 REVIEW OF
* I PSALM LXVII,
David teUs the lord to cause its face to shine on people and let them
praise it. PSALM LXVIII,
David requests people to let god arise, and talks to god about its
march through the wilderness, then he states the earth shook, and
the heavens dropped at its presence, a former fable in the said-to-be
holy bible makes this declaration of the man after god's own heart,
represents that god's throne dropped, and its footstool shook ; kings of
armies, he states, did flee apace, and she that tarried at home divide d the
spoil, this, beyond doubt, was well known to elizabeth while she tarried
at the court of st. james. PSALM LXIX.
David' says he made sackcloth his garment, and he was the song of
the drunkard ; and the composer of the fable showeth that was her
character much more clear than she shows knowledge of any god. she
attributes to the hero of the psalms the silliness of declaring to a god
that he is weary of crying, and that his throat is dried, and his eyes
fail while he waits for his god ; also of telling god that more people
hate him than the number of hairs on his head.
PSALM LXX,
David commands god to make haste to deliver him, and the lord to
help him, and tells god he is poor and needy, where had his spoils
all fled .? PSALM LXXI.
David again requires the lord to incline its ear unto him, and tells god
that he is old and gray-headed, and to bring him up again from the
depths of the earth. PSALM LXXII,
David commands god to bestow special favors on the king and his
sons, adding, he shall judge the poor.
PSALM LXXIII.
David"|says the eyes of the wicked stand out with fatness, and they

t PSALMS. 207
have more than heart could wish, a former fable represents that he
had more than many a heart would crave.
PSALM LXXIV.
David asks god why its anger doth smoke against the sheep of its
pasture, and tells it to remeniber the congregation which it had pur
chased; also that a man was famous according as he had lifted
axes on thick trees, and commands god to arise and plead its own
cause. PSALM LXXV.
David tells god when he shall receive the congregation he will
judge uprightly, some statement is made about red wine, the article
the composer hath shown fond recollection of through the work, she
left, most parts of which indicate she partook of it too freely.
PSALM LXXVI,
The composer states god brake the arrows, the shields, the SAVords,
and the battle ; and by its rebuke the chariot is cast into a dead sleep.
PSALM LXXVH,
The queen states she called to remembrance her song in the night,
and asks if god hath forgotten to be gracious ! and tells it its way is
in the sea, and its path is in the great water, and also that its footsteps
are not known ! she treats again of moses the murderer, and his fabled
brother aaron, who was bedecked by the command of her imaginary in-
- visible spiritj with linen breeches reaching from his loins to his thighs
to cover his nakedness, with embroidered robes hung round with gold
hells, that his sound might be heard when he comes into the holy place
to minister unto it. PSALM LXXVIII,
The queen commands her subjects to give ear to her law, and says
she will utter dark sayings of old, which appears to be the truest story
she hath told throughout the work she left, she refers to her fa'ole of a
sea being divided, and the waters standing up, and also to her fable of
god commanding its fabled servant moses the murderer to strike a rock
and bring water out of it, and treats of the doors of her fabled heav
en being opened, and corn from thence being given, altogether from

208 REVIEW OF
that imaginary region, without any assistance of earth or bright sol, and
of manna and flesh reigning down on people, and of man eating angels,
food ; and states her imaginary spirit slew the fattest of them ! And when
it slew them,^then they sought him ; but this imaginary being, being full
of compassion, forgave them, surely such compassion would not have
been any advantage to dead bodies ! but the composer assumes to know
what her invisible remembered, and states it remembered the people,
it had fed with corn and flesh of heaven, so that they got fat ; some of-
them so much so, that it slaughtered the fattest of them, and that it
said they were but flesh ! the queen attributes another cruelty to this
invisible that she states is full of compassion, that it smote all the first
born in the land of egypt, which is like the rest part of this psalm,
repetition of some of her fables written under the title of her hero moses.
her work in many other parts also abounds with repetitions, showing
her lack of memory, and answering the purpose to confuse and tire read-
ears, god, she states, was wroth, and gave his people over to the
sword; fire consumed the young men, and the maidens were not given
in marriage, the state of celibacy often appears to have troubled the
queen, in her fond recollection of wine, she states the lord awoke, like
a mighty man that shouteth by reason of wine.
PSALM LXXIX.
' The queen tells her god the heathen have laid Jerusalem in heaps,
and given the dead bodies of its servants to be meat to the fowls of
heaven, and the flesh of its saints to beasts, and have shed blood like
water ; and asks her lord if its jealousy shall burn like fire ! and where
fore the heathen should say, where is god ! let him be known among
the heathen. PSALM LXXX.
David asks the lord how long it would be angry aga inst the prayer
of its people, and tells it that it feeds them with the bread of tears, and
gives them tears to drink, and again commands it to cause its face to
shine. PSALM LXXXI.
Sing aloud ! blow up the trumpets in the new moons, this was a law
of the god of Jacob ; so states the composer.

PSALMS- . 209
PSALM LXXXII.

God judgeth among the gods ! and the composer asks her god how
long it will judge unjustly, and accept the persons of the wicked, and
commands it to defend the poor and the fatherless, and to do justice to
the afflicted and needy.

PSALM LXXXm.
The composer requests her god not fo keep silence, and not to hold
its peace, and not to be still. PSALM LXXXIV,
The sparrow had found a house and the swallow a nest : these two
birds abound in and around the city of london, where stands st. James's
palace, the court or residence of both queen elizabeth, the writer of the
bible, and the first 'king james of england, under whose auspices eliza
beth's work was published, and who also cherished and maintained the
teacher thereof PSALM LXXXV.
David teUs his supposed lord that it hath turned from the fierceness of
its anger, and also asks it, if it will be angry forever, and offers to con
descend to hear what it will speak. .
' PSALM LXXXVI,
Again david tells his lord that he is poor and needy, which shows
the fable-composer needed better memory ; for through along career of
her hero david's pedigree she hath pictured him as possessing incredi
ble wealth, and bestowing enormous bequests to his son solomon.
PSALM LXXXVII.
Some statement is made that the lord loveth gates ; and that it shall
count when he writeth up the people, that this and that man was born
in zion. PSALM LXXXVIII.
David tells the lord he hath cried day and night before it, and ag ain
requests it to incline its ear unto his cry, and tells it he is as a man
free among the dead whom it remembereth no more ; which sentenc e is
full of contradiction to the latter part of the queen's writings under the

210 REVIEW OF
tide of the new testament, as that part of her work treats of the same
supposed spirit sending human bodies into a fire that is never to be
quenched, and where the sufferer never dies ; and that they had better
enter into the kingdom of god with one eye, one hand, one foot, rather
than their whole body should be cast into the unquenchable fire to burn
forever, yet, notwithstanding the insertion of these bold, dismal threats
in the preceding chapter to this, it is also inserted that the same spirit
is full of compassion, plenteous in mercy, and of long-suffering, and gra
cious. PSALM LXXXIX,
It is stated the lord says it hath sworn to david its servant that it
would build up his throne to all generations, and will beat down his
foes before his face, i have anointed him with oil : this is a repetition,
and shows the want of memory or sober reflection in the composer of
the fable. PSALM XC,
David tells his lord that it turneth man to destruction, for we are
consumed by thine anger, and all our days are passed away in thy
wrath, and tells it that even according to its fear so is its wrath.
surely mankind would make themselves more happy by abandon
ing ^such irrational imaginations of ancestors, and turn their atten
tion wholly to the affairs and things that are demonstrably proven to
them to be to their advantage to cultivate.
. PSALM XCI:
David says the lord shall cover with its feathers, and some shall tread
on the lion and adder, and trample the young lion and dragon undet
foot, surely no sane sober person would write so unreasonable and
wild. PSALM XCH.
David tells his lord it shall exalt his horn, like the horn of an unicorn.
although this hero required for himself so dashing a horn, he would
not let uriah live to have the repute of Avearing the humblest of all
horns ; and, in addition to his self-aggrandizement thus far, declares he
shall be anointed with oil. surely if the king was oiled many times, as
hath been stated, he must have been a slippery thing.

PSALMS. 211
PSALM XCHI,
David tells his lord that it hath girded itself, and its throne is estab
lished. PSALM XCIV.
It is twice stated david tells the lord vengeance belongeth to it.
PSALM XCV.
It is stated the lord sware that a generation that had vexed it forty
years should not enter into its rest, this number of forty hath often
been uppermost on the composer's mind, as she stated moses was forty
days and nights on a mount, without eating bread or drinking water,
and jesus fasted forty days and nights, and then was hungry.
PSALlk XCVI.
David says his god is to be feared above all gods ; bring an offering
and come into his courts. PSALM XCVII,
David repeats that a fire goeth before the lord, and the hills melted
like wax at his presence ; and tells it that it is exalted far above all
gods. PSALM xcvm,
David tells people to make a loud noise, and sing with harp, trumpets,
and cornet before the lord the king, so the queen shows thought for
kings and musical instruments, which she, of course, was not a stranger to.
PSALM XCIX.
The composer states the lord sitteth between cherubims ; and treats of
kings, which she knew considerable about, without doubt.
PSALM C,
David commands aU lands to come before the lord, surely if a lord is
every where, the land might as well keep in its place, but the fabled
david commands that the land make a joyful noise, and enter into its
gates and courts. PSALM CI.
David asks his lord when it will come, to him, and tells it where i t

212 REVIEW OF
may find him. and the king tells his lord he Will cut off all the
wicked of the land, this looks as thohgh the qomposer would again
allow this hero axes, saws, and iron harrows, to cut people Up with, as
before. PSALM cn.
David again tells his lord not to hide its face, and to atterid to his
call, and speedily answer ; and that his bones are burned, and they
cleave to his skin by reason of his groanings ; and that he is as a sparrow
on the house-top. here daA'id is'represented in great contradictory style
in this fable, as well as both himself and the supposed invisible god in
numerous other parts of the queen's work, as may be seen at a glance ;
where it is pretended a man with his bones burnt, and they also cleav
ing to his skin, i's to be compared'to the small nimble sparrows that con
stantly flit and skip through saint James's park, where stands the former
residence of queen elizabeth, the composer ofthe present bible,
PSALM cm.
The composer states the lord made its ways known unto moses. she
made a sad blunder about this hero in the first chapter that treats of
moses, by her record of forgetfulness, as that was the fifty-second chap
ter she had attributed to him as being author of ; and gave an account
in that he was then just born, and, before finishing the chapter, stamps
this hero with the character of a murderer ; and through the rest part
of her work styles him the servant of her god, and places him, by trusts
she reposes in him, as itsjprincipal agent, and also represents him as a
great robber and murderer. PSALM CIV.
The composer states the lord covereth itself as with a garment, and
stretcheth out the heavens like a .curtain, and maketh the clouds its
chariot, and watereth the hills from its chambers, and causeth herbs to
grow for man, that he may bring forth food out of the earth, and wine
that maketh the heart glad, and oil to make the face shine, the queen
represented moses, the fabled murderer and servant of the lord, got his
face to shine during his forty days on the mount, so that people were
afraid of him, and he was ashamed, and wore a vail, and david, another
fabled murderer, says, let sinners be consumed out ofthe earth, and let
the wicked be no more : praise ye the lord.

PSALMS. 213
PSALM CV,
The composer treats of a time when there were very few men, and
when they went from one nation to another, and from one kingdom to
another ; thus showing she strove to make her subjects believe a time
was known when but few men existed, when she knew of many nations
and kingdoms, kings were reproved by the lord, she states, and said
touch not mine anointed, and called a famine, and broke the whole
staff of bread ; Joshua's feet, she states, were in irons ; the king loosed
him. abraham, aUas abram, and the lord's oath to Isaac, are treated of.
also god's servant, moses the murderer, and his brother that was deco
rated with short holy breeches, and an embroidered robe hung round
with bells of gold, that his sound might be heard when he came into the
holy place, to minister to the lord : all stated to be commanded by the
lord, several other characters that have been treated of in the books of
moses are also referred to, their actions also showing plain as need be that
one person of disordered imagination fabricated all those fables.
PSALM CVI,
The composer revives her fable of people passing through the red sea,
and appears to have forgotten part of her first story, as that she states
the waters stood up like two walls, and one nation passed through its
midst on dry ground, the present story represents that sea to have
dried up for the accommodation of one nation, aud the waters covered
the other ; aaron, the saint ofthe lord, and his murdering brother moses ;
the molten calf, for the formation of which people were deprived of their
gold jewels by these two cunning priests, according to elizabeth's wild
fancy, who here states god said it would destroy people, had not moses
his chosen stood before him in the breach to turn away its wrath, repe
tition is made .of former plague stories, and a man staying a plague, and
of a nation being given into the hands of heathens ; the chapter being
principally repetitions of former parts of the works, showing nothing
more than the composer's wild imaginings frequently returned. '
PSALM CVII.
Contains a reference to the fable of a nation wandering in a wilder
ness, as stated in that part of the work called the book of moses.
PSALM CVIH.
Repetition is made that god says moab is its wash-pot, and that it will

214 REVIEW OF
cast out its shoe over edom. this is strong circumstantial proof that the
composer was an inebriate. PSALM CIX.
King david commands god not to hold its jieace, which drunkard-like
story hath been previously stated in a former psalm, the fabled psalmist
also requires god to let another man's days be few, and let his children
be fatherless, and his wife be a widow, and let their children be begging
vagabonds, and let the extortioner catch all that he hath ; let there be
none to extend mercy to him. had the composer been sober, she would
probably have first cut off mercy before^taking the man's life : but she
continues exhibiting disordered imagination, and states the man after
god's heart says, neither let there be any to favor his fatherless children,
let his posterity be cut off, and let the name of the following generation
be blotted out. let the iniquity of his fathers be remembered of the
lord, and let not the sin of his mother be blotted out ; let this be the re
ward of mine adversary, for I am poor and needy, some of the above
hath been previously inserted in the work called the holy bible, and
much more similar composition is in this chapter and many others, this
one shows the composer's mind was lumbered with the same imaginings
as when she fabricated that part of her work under the title of the books
of moses, (see twentieth of exodus,) where she states god said it would
visit the sins of fathers to the fourth generation.
PSALM ex.
The composer states the lord hath sworn and will not repent, thou
art a priest after the order of melchizedek. the lord shall judge among
the heathenj he shall fill places with dead bodies ; he shall wound the
heads over many countries ; he shall drink of the brook in the way ;
which story doth about plainly say the composer was not sober on the
day she fabricated this fable. PSALM CXI. i
The murderer david declares he will praise the lord with his whole
heart in the congregation, this shows the composer knew praying peo
ple preferred to have their prayers made known to many hearers,
PSALM CXII.
The composer allows the fearful to possess wealth.

PSALMS. 215
PSALM CXIII.
The childless queen treats of barren women, and requires her sub
jects to praise her lord all day. PSALM CXIV.
It is stated mountains skipped like rams, and little hills like lambs,
and the sea saw it and fled ; and reference is made of a flint rock turning
to water. PSALM CXV.
Wherefore should the heathen say, where is their god ? and the
composer informs her subjects that idols of gold have mouths, but speak
not ; and eyes, but they see not ; feet, but they walk npt ; which looks
as though she was so much overpowered with inspiring stimulus as to
suppose gold and silver idols were not known to be inanimate, the dead,
and those who go down into silence, do not praise the lord.
PSALM CXVI:
The composer allows that her lord preserveth the simple.
PSALM CXVII,
Praise ye the lord, praise ye the lord, is the theme of this psalm.
PSALM CXVHI.
Is composed of the same theme, with the word lord inserted twenty-
lour times ; the composer, beyond doubt, knowing from experience
that free and bold use of that word caused weak-minded, credulous per
sons to be struck with awe, by which means they could be held tribu
tary to rulers and their aids, the priests.
PSALM CXIX.
David tells his lord that he hath rejoiced in its testimonies, as well
as in riches, and commands it to remove reproach from him, and de
clares he hath kept its testimonies ; and tells his lord that he declared
his ways, and that it heard him. again tbe fabled david requires his
lord to turn reproach from him, and promises to speak of his lord's tes
timonies before kings, and to lift up his hands, in fifty-second verse

316 REVIEW OF
the composer states this hero declared he was comforted ; in next verse
she allows him to . say horror hath taken hold of him. at midnight
david says he will rise to give thanks, and tells his lord it had dealt
Well with him. he also tells his supposed invisible lord that the proud
have forged a lie against him, and that their heart is as fat as grease ;
but the law of his god was above thousands of gold and silver, the
composer must have known that laws enacted under hereditary mon
archies had brought under her control thousands of gold and silver.
david tells his supposed lord that he is like a bottle in smoke, and hath
more understanding than all his teachers, and hath refrained from evil.
the composer showeth she had forgot all the cruel murders and adul
teries she hath attributed to' the hero of the psalms, and she represents
this hero as having found a soul belonging to him in his hand, verse 109,
and that the lord is his hiding-place, and david commands it to hold
him up,- and repeats the flattery that he loves the lord better than gold,
and praises it seven times a day, and prevented the dawning of the
morning, and again directs his lord to plead his cause, numerous are
the repetitions in this chapter of the fabled david talking to a supposed
invisible spirit, telling it flattering tales that he kept its testimonies and
statutes, and that he loved it. PSALM CXX.
King david says he cried to the lord and it heard him, and that he is
for peace, but others are for war ; and talks about sharp arrows of the
almighty, with coals of juniper. PSALM CXXI,
In the first verse david says his help cometh from hills, in next
verse he says his help cometh from the lord.
PSALM CXXII,
King david treats of the thrones of the house of david.
PSALM CXXIII,
The composer shows that she knew the proud and those who were
at ease viewed others with contempt.
PSALM CXXIV,
The composer teUs her subjects, if the lord had not been on our side,

PSALMS. 217
when men rose up against us, they would have been swallowed up.
but she always approved of having large, well-equipped armies to pre
vent any swallowing up, or riot. PSALM CXXV.
David commands his god to lead people from their crooked ways.
PSALM CXXVI.
When the lord tuined the captivity of zion, then our mouths were
filled with laughter, so states the composer.
PS4LM CXXVII.
The composer states, except the lord keep the city, the watchman
wakes in vain, but experience shows monarchs and rulers of cities
are not willing to trust their royal persons and property to the care of
imaginary aid for protection, but take special care to have strong, able
body guards in constant attention, close around both their persons and
property ; the same attempt at delusion hath been generally practised
to persuade the subjects of monarchs to be brave in war, that god would
protect them in their just cause, while their rulers were the cause of
many thousands slaying each other.
PSALM CXXVIII.
The composer states some wives shall be fruitful, this is a subject
the queen hath treated of from the first chapter of the work she left, and
hath often shown herself nearly wild, because she had no child.
PSALM CXXIX.
Many a time have they afflicted me ; many a time have they afflicted
me. this style of composition abounds in the bible, sufficiently to tire
most who attempt to read it, as observation will inform those who
notice the members of families that have bibles in their houses, but sel
dom read them, although they may strictly attend church.
PSALM CXXX.
The composer aims to make it appear that her hero david cried to a
supposed invisible spirit. PSALM CXSXI.
The composer teUs her imaginary invisible spirit that her heart is not
15

218

REVIEW OF

haughty, and that she does not exercise herself in things too high for
her, and that she hath behaved and quieted herself, as a weaned child.
but the bible she'lfeft doth in numerous instances plainly show that she
exerted herself to make her subjects believe that as holy truth which
she did not know had existence ; which attempt, it appears, she did
not keep herself from, but exercised, after commencing the fiction,
as long as she was able, leaving the sprig of royalty she made
choice of to succeed her to publish it, as acknowledged in the bible pre
face that he did so, and was the principal mover of the work queen
elizabeth, his predecessor, left ; and those who introduce the work when
it was first printed in 1539, tell the young monarch works of the sort
meet with censure, and humbly crave his patronage and protection.
PSALM CXXXII.
The hero of the psalms tells his lord to remember how he sware
unto it, and tells it, surely he will not go to bed, nor give sleep to his
eyes, nor slumber to his eyelids, until he finds out a habitation for it,
and tells it to arise and let its priests be clothed, and it is stated the
invisible spirit tells this murdering david it will clothe his enemies
with shame, that his crown shall flourish, thus a sprig of royalty be
stows incredible honors on one of her fabled kings.
PSALM CXXXIII.
Repetition is made of a part of the fable previously stated, about pre
cious ointment that ran down aaron's beard and the skirts of his gar
ments, even as the dew. surely the composer must have written each
time about this greasy fable under the inspiration of wine ; for she hath
represented this fabled priest as being bedecked with an embroidered
coat, short, holy linen breeches, bonnet, and mitre topped off with an
embroidered robe hung around with gold bells ; all stated by the impu
dent composer to have been commanded by her imaginary lord, that
aaron's sound might be heard when he comes into the holy place to
minister unto it ; setting out the most flagrant encouragement of folly
and deception in a book, called the word of the lord by some who live
by preaching from the few decent parts of it.
PSALM CXXXIV,
People are directed to lift up their hands.

PSALMS. 219
PSALM CXXXV.
The lord, who smote the first-born of both man and beast, hath chosen
j acob to himself, and israel for his peculiar treasurer, such absurd tales,.
in more than a thousand instances, strongly indicate that the composing
queen could not have been, in suitable condition to have been seen, while
writing them. PSALM CXXXVI.
Contains as wild an inconsistency as any inebriate could imagine to
write and palm on their fellow-beings as holy truth, thanks are com
manded to be given to the composer's imaginary invisible spirit, on
twenty-six different accounts, by separate commands each time, most
of which are absurd, and one of them dedicated to the being who smote
all the first-born of both man and beast.
PSALM CXXXVII.
The composer represents that some people sat down by rivers, and
hanged their harps on willows, for others required them to sing a song ,
PSALM cxxxvin.
David says, when he cried to the lord it strengthened him ; but ex
perience shows moderate living, and exercise in pure air, strengtheneth
man much more than crying, yet this hero states god will perfect all
that concerns him, and it is not wonderful the composer should bestow
such peculiar favors on this fabled murderous king, if she still imagines
him to be a man after the heart of her god.
PSALM CXXXIX.
David teUs his supposed lord that it knows every word ofhis tongue
altogether, and'that it hath beset him behind and before, and asks, where
shall he flee from its presence.? such wildquestions must be natural
accompaniments to wild imaginations.
'"^'' PSALM CXL. ^' ""^
David entreats his imaginary lord to let burning coals fall ?on the
head of those who compass him about, and to let them be cast into fire.
this request agrees with tbe declaration that david is a man after the

220

REVIEW OF

heart of the god who the composer hath been bold enough to try to
make her subjects believe would cast those into fire who did not believe
her fabled illegitimate child would save them by its blood being .shed,
atoning to his father, god, or ghost.
PSALM CXLI.
The fabled david again requires his fabled god to make haste and give
ear to his voice. PSALM CXLH.
¦El
David again commands his lord to come down and touch the mount
ains, and promises it they shall smoke, which, from all that hath been
known of such an imaginary spirit, might be promised by every one
that can speak, and no one's word would be forfeited, or conscience
smitten on such an account. PSALM CXLin.
Again the fabled david tells his supposed lord to give ear to him, and
tells it he stretcheth out his hands to it, and commands it not to hide
its face. PSALM CXLIV.
David bestows the credit to his lord of teaching his hands to war
and bis fingers to fight, and again commands it to come down and touch
the mountains, and tells his god he will sing a new song to it on a
psaltery, an instrument of ten strings ; all of which doth only show, that
the composing queen did of musical instruments know, and had her
mind distracted by too much indulgence and voluptuous living, which
had disordered her imagination. PSALM CXLV.
The composer states the lord is full of compassion, slow to anger,
and of great mercy, which are over all, and that it is good to all ; but
in the early part of her work, styled the first book of moses, she ap
pears to have imagined she knew a god of very different character and
disposition to the one pictured forth in the above flattering tale, ani
writes a dismal fable of a god that declared it would destroy all that
drew the breath of life, and in the seventh and eighth chapters of that

PSALMS. 221
book states it did so. thus in this inconsistent style hath she striven
both to alarm and soothe the minds of her subjects.
PSALM CXLVI.
Man's thoughts perish on the day he returneth to the earth, this
statement holds forth no false delusion, as man literally, and his parents
are from the earth ; and it is continually demonstrably shown that all
breathing beings derive their support from the production of the earth,
and that not one could be brought forth unless their parents had been
sustained in same manner, and so on forever, in this world without be
ginning and never ending, always rolling on, tides ebbing and flowing,
sun and moon appearing and disappearing.
PSALM CXLVH.
The composer states the lord delighteth not in the strength of the
horse, surely this is poor logic, after having stated the same invisible
made the horse, and that his spirit was an almighty one, as in that
case it could have made the horse weak enough to have suited its fancy.
PSALM CXLVIII.
The composer shows she felt much inclined to persuade her subjects
to submit to a ludicrous course of adoration and praise to a supposed
spirit, or to make them believe that such a thing was wonderfully ex
cellent above all real things. PSALM CXLIX.
The composing queen recommends people to be joyful in their king
and praise him in their dance, with musical instruments and song let
the saints sing aloud on their beds, with two-edged sword in hand, no
sober person would pretend to know such a dashinc show.
PSALM CL.
Praise god with dance, trumpet, psaltery, harp-stringed timbrel in
struments, loud cymbals, and organs, praise, the composer recommends
in hundreds of instances, to some invisible spirit that she strives to
make her subjects believe hath all control over them but when she sets
about to enforce any measure, dependant on them, requires large
numbers.

222 REVIEW OF
PROVERBS : CHAPTER I.
My son, hear the instruction of thy father, and forsake not the law
of thy mother. CHAPTER II.
My son, if thou wilt, receive and hide my commandments with thee,
thou shalt understand the fear of the lord.
CHAPTER III.
Forget not my law, but keep my commandments.
CHAPTER IV,
Hear the instruction of a father. CHAPTER V.
My son, attend to my wisdom. CHAPTER VI,
My son, if thou be surety for thy friend, make sure thy friend.
CHAPTER VH.
My son, keep my words and commandments.
CHARTER VIIL
This writer doth say, the lord possessed me in the beginning of his
way before his works of old. CHAPTER IX.
A foolish woman is simple, and knoweth nothing.
CHAPTER X.
He that winketh with his eye causeth sorrow.
CHAPTER XI.
An hypocrite with his mouth destroyeth his neighbor.
chapter; xu,
A slothful man roasteth not that which he took in hunting.
CHAPTER XIII,
He that keepeth his mouth keepeth his life.

PROVERBS. 223
CHAPTER XIV.
The simple believe every word ; the simple and prudent are both
twice treated of CHAPTER XV.
, He that hateth gifts shaU live
CHAPTER XVI.
'' The preparations of the heart in man, and the answer of the tongue,
is from the lord ! according to this statement of the said-to-be holy
scriptures, man is not a free agent to answer or act for bimselt
CHAPTER XVn.
J The fining-pot is for silver, and the furnace for gold.
CHAPTER XVIII.
Those who find a wife, find a good thing, solomon had seven hun
dred such gobd things, and three hundred concubines also.
Chapter xix.
Verse 5, a false witness shall not be unpunished, the kings wrath is
as the roaring of a lion CHAPTER XX.
The fear of a king is as the roaring of a lion, a king sitting in the
throne of judgment scattereth aU evil away with his eyes, so the
queen strives to make kings appear a great prize.
CHAPTER XXI.
It is better to dwell in a corner of the house-top than with a braAvl-
ing woman in a wide house ; the composer states the king's heart is in
the hand of the lord, but experience hath taught man that kings gen
erally have hearts to oppress their subjects according to the armies
they have at command, tc enable them to do so.
CHAPTER XXH.
The composer states, by humility and fear are riches and honor of
life ; others say, a faint heart never wins a fair lady, and without ven
turing boldly but little can be obtained ; v. 13, the slothful man says.

224 REVIEW OF
there is a lion in the street^ i shall be slain ; so this fearful person could
not get a rag into his bag CHAPTER XXIII.
When thou sittest to eat with a ruler, consider what is before thee ;
and put a knife to thy throat, if thou be a man of appetite ! and desire
not the ruler's dainties, and labor not to be rich ; be not among wine-
bibbers or riotous eaters ; look not on wine when it moveth aright,
when it giveth color, this advice appears to have been given by a ru
ler living voluptuously, who was unwilling|others should live as well or
become rich, and who had been too much of a wine- bibber herself to
compose with reason. CHAPTER XXIV.
My son, eat honey because it is good, and the honey-comb because it
is sweet to thy taste, and thy expectation shall not be cut off ; fear the
lord and the king, thus hath the queen blended kings, lords, dukes,
and princes, in numerous instances through the work she left.
CHAPTER xxv.
The glory of god is to conceal, andTionor to a king is to search out,
and the hearts of kings is unsearchable ; so writes the queen, who treats
of gold rings ; a prince, she states, is persuaded by long forbearance.
repetition is made about a brawling woman and house-top, and large house.
CHAPTER XXVI.
Repetition is made about the slothful man saying there is a lion in
the street, and about his turning on his bed, and the door on hinges, &c.
according to the two last verses, it is best to be slothful, as it is stated
in them that he who diggeth a pit, shall fall therein, and he that roll-
eth a stone it will return on him.
CHAPTER XXVII,
The well-knoAvn fact is recorded that stone is heavj' and sand
weighty, and that the full soul loatheth honey-comb, here the Avord
soul is referred to as being a well-fed body, which Is generally the case
where that word is used in the bible ; it refers to the well known sub
stance of the body, and not to anything imaginary ! repetition is made
about taking pledge of a strange woman ; and in genesis, ch. xxxviii., a

ECCLESIASTES. 225
woman took a pledge of the good man judah, and although he had
promised to give her his son, he did not know her, as she hid her face
with a veil. CHAPTER XXVHI.
The prince that lacketh understanding is also a great oppressor.
where hereditary monarchs rule, and have large armies supported by
extortions from the rest of their subjects, much more is generaUy exact
ed to pay the extravagances of such rulers and their hosts of attendants.
CHAPTER XXIX,
The king that faithfully judgeth the poor, his throne shall be estab
lished forever ! probably the queen's whim of the moment was, that
she thought her father or herself ought to reign forever.
CHAPTER XXX.
An interrogatory is put to know who gathered the wind in his fists :
four things are specified as never being satisfied, the queen composer
possessed the one most noted. CHAPTER XXXI.
King lemuel's words ; a prophecy that king lemuel's mother taught
him ; she tells him not to give his strength away ; and his mamma also
tells him it is not for kings to drink wine- by this it appears as though
queen elizabeth thought that both king henry the eighth, her father, and
self would have led a better life had they drank less! give wine, she
states to those who are of heavy heart.
ECCLESIASTES: CHAPTER L
Generations pass away, but the earth abideth forever, and the wind
whirleth and returneth, and rivers ebb and flow ; all things are in motion,
and there is no new thing, these statements man hath constant demons
trable jiroof of, and they are a part ofthe few truths contained in the AA'ork.
CHAPTER H.
A man states that he made great works : he built houses, and planted
vineyards, gardens, orchards, and all kind of fruits, and made pools of
water, and got him servants and maidens, and had servants born in his

'226 REVIEW OP
house, and had more cattle than any one of his neighbors, and silver and
gold, and the peculiar treasure of kings, this fable indicates that its
composer also wrote the fable of abraham, alias abram, who, it hath been
stated, was so nobly fated to have a peculiar fair wife, and that he
traveled with her, under the pretence that they were brother and sister,
into the presence of two rich kings, who gave him great abundance of
servants, cattle, and gold, so that he afterward lived in such style, and
in such a monstrous house, as to have three hundred and eighteen ser
vants, all trained for war that were born in his house.
CHAPTER III,
It is stated there is no good, but for a man to do good in his life ; this
appears as one honest confession, thus far it is stated that that which
befalleth men befalleth other animate beings, that all die alike ; they all
have one breath, and man hath no pre-eminence ; all go to one place, aU
are from the dust, and all return to the dust, and there is nothing better
than that a man should rejoice in his own works ; for who shall bring
him to see what shall come after him, and who knoweth of the spirit
of man or of beast, whether they go up or down.
CHAPTER IV,
It is stated that it is vanity to bereave the soul from good by labor,
showing, as previously, that the substance of the body which would be
come wearied with labor was considered the only soul.
CHAPTER V.
The abundance of the rich will not allow sleep, and beyond reason
able doubt, the composer of the fable had often experienced this diffi
culty. CHAPTER VI,
Statement is again made about great abundance not beino- enjoyed,
and lack of appetite of the rich, and what hath the wise more than the
fool, all appearing as though the composer was cloyed with riches, learn
ing, and sumptuous living. CHAPTER A'II.
It is better to go to the house of mourning than to the house of feast
ing ; this also looks as though the composer felt sick of feasting.

227
CHAPTER VIII.
The queen blends king and god in this fable, counseling people to
keep the king's commandment in regard to god's oath ; and adds, where
the word of a king is, there is power, and who may say unto him, what
doest thou ! an impression must have been naturally made of this kind
on the mind of elizabeth when her father henry the eighth had the
beautiful and amiable anne bolyn, her mother, beheaded, because he
fancied another. CHAPTER IX.
States there is one event to all, and the dead know nothing, neither
have they any reward, this appears like an honest confession founded
on conviction, for there is not knowledge in the grave ; a great king, it
is stated, besieged a little city, surely he was a great robber, but to
make the fable romantic, it is stated a poor man delivered the city.
CHAPTER X.
Dead flies cause apothecaries' ointment to send forth a bad smell, a
wise man's heart is at his right hand, a fool's at his left ; sure anatomists
would find the heart of aU on the same side, servants have been seen
on horses, princes walking as servants ; this all must have doubt about.
blessed is the land that hath a noble's son for king, such stories, surely,
could only have proceeded from the mind of one Avho had lived in a
noble manner, and probably was in expectation of a throne.
CHAPTER XI,
Because the preacher was wise, he taught people knowledge, he
sought to find out acceptable words, as long as the bible or testament
are preached as being sacred and holy, the principal search of preachers
must be to select moral sentences, and avoid rudeness, inconsistency,
and folly. SOLOMON'S SONG : CHAPTER I.
The song of songs, which is Solomon's ; the composer in this com
mencement evidently shows she felt doubt of her rudeness being recelv-
ed'by her subjects for what she pretended it was ; for she begins in a
style showing the composition to be made by a female addicted to pleas
ure and levity ; to wit, let him kiss me with the kisses of this mouth ;
and although elizabeth bore the reputation of being fond of wine, she

228 REVIEW OF

allows that the love of this imaginary king were better than wine ; and
says the king hath brought her into his chamber, and says a bundle of
myrrh is her beloved unto her. he shall lie all night between my
breasts ; and considerable many more amorous expressions are stated.

CHAPTER H.
The composer states her beloved brought her to the banqueting.
house, and his banner over her was love ; his left hand is under her
head, and he embraced her with his right ; and states he told her to
rise, telling her the flowers appear, and birds are heard.
CHAPTER HI.
The composer acknowledges that she sought on her bed for him she
loved, and found him not ; and says she will arise and seek after him,
and that she found him, and held him until she brought him to a cham
ber in her mother's house, behold his bed, she states, which is Solomon's ;
sixty valiant men are about it, sAvord in hand, expert Avarriors. and the
composer gives evidence of distracted mind in this wild part of her fable
about swords, as she states the men had their swords on their thighs,
and also states they^held them ; and states king solomon made him a
chariot Avith pillars of silver, with bottom of gold, the midst paved with
love, and his mother crowned him on the day of his espousal.
CHAPTER IV.
Awake ye winds, and blow on my garden, let my beloved come into
his garden and eat pleasant fruit, this appears as though the queen, in
her romantic ideas, wished she had such a companion as her enthusias
tic imagination portrayed to her mind,
CHAPTER V.
I sleep,'but my heart waketh ; it is the voice of my beloved, saying,
open to me my love, I have put off my coat, and washed my feet. I
rose up to open, but my beloved Avas gone ; I called, but got no answer ;
my beloved is white and ruddy, the chiefest among ten thousand, his
locks are bushy and black, his legs as pillars of marble, his mouth is
most sweet, yea, he is altogether lovely ; this is my beloved, and this is
my friend, the reader may probably know, and if he does not, history
will inform him so, that the queen who left the writings which form
the bible and testament never had a husband, but she had a handsome

ISAIAH. 229
friend and companion in the earl of essex, who the ministers of the
british government chose to have beheaded, rather than he should reign
with elizabeth. CHAPTER VI.
Whither is thy beloved gone, thou fairest among women ; my belov
ed is gone to his garden. I am my beloved's, and he is mine ; return,
return, that we may look upon thee.
CHAPTER VH.
I am my beloved's, and his desire is toward me. come, my beloved,
let us go forth to the field, and let us lodge in the villages, let us get
up early to the vineyards, there will I give thee my loves ; I have laid
up all manner of pleasant fruits for thee, my beloved,
CHAPTER VHL
Oh that thou were as my brother ; when I should find thee, I would
kiss thee, and should not be despised ; and I would bring thee unto my
mother's house ; set me as a seal on thy heart ; many waters cannot
quench love, neither can floods drown it, all know that floods destroy
all power of love from inhabitants of the earth when they are over
whelmed with water, but some allowance need be made for the theatri
cal style of expression of a queen, or any one that had indulged them
selves in visiting theatres, the queen insinuates that when her breasts
were like towers, then she found favor in her lover's eyes, and states,
solomon had a vineyard ; and says to him, make haste, my beloved, and
be like a roe, or a young hart, surely such levity, to be palmed on
mankind as the word of a universal creator, or as that of any invisible
spirit, or as having been written by men inspired by such a supposed
spirit, must soon be discountenanced in this age of science and improve
ment ; and the only way it can be satisfactorily accounted for how i,.
ever deluded man is, that a large portion of people could not read when it
was introduced, and kings combined with priests to enforce observance
and respect for it by means of wealth, and gained victory over those who
would not examine for themselves. ISAIAH: CHAPTER L
The queen appears to be conscious that she hath made by far too
many statements about sacrifices, as she states the lord says, to what
purpose is the multitude of your sacrifices unto me ; I am full of the

230

REVIEW OF

burnt-offerings of rams, and the fat of fed beasts ; I delight not in the
blood of bullocks, lambs, or he-goats, who hath required this at your
hands .' bring no more vain oblations to me, your appointed feasts are
a trouble to me, and I will hide mine eyes when you spread forth your
hands, thus it appears the queen, in an hour of soberness, had consider
ed spreading forth hands and offering sacrifices were useless.
CHAPTER II.
The queen appears to have been somewhat distracted with profusion
of wealth, and treats of land being full of silver and gold, and having
treasures without measure, and being full of horses, and having chariots
without end ; and treats of men casting silver and gold to moles and
bats. CHAPTER ra.
The queen attributes to her imaginary invisible spirit, who she hath
assumed to know was full of loving kindness, taking away from a nation
the stay and staff of bread and water, also, the mighty man the
prophet, the prudent, and the ancient, the captain of fifty, and the hon
orable man, the counselors, the cunning artificer, and the eloquent
orator ; and that it says people shall be oppressed every one by another,
and every one by his neighbor, moreover, the queen states her lord
says, the daughters of zion are haughiy, and walk with stretched forth
necks and wanton eyes, walking and mincing as they go, making a tink-
llns with their feet ; therefore the lord will smite with a scab the crown
of their head, and discover their secret parts, and take away their tink
ling ornaments, the chains, bracelets, mufflers, bonnets, leg-ornaments,
head-bands, tablets, ear-rings, nose jewels, the changeable suits of appa
rel, mantles, wimples, crisplng-plns, the glasses, the fine linen, hoods,
vails ; and instead of sweet smell there shall be stink, and instead of a
girdle a rent, and baldness instead of well-set hair, and instead of a
stomacher, a girding of sackcloth, and burning instead of beauty, thus
the queen hath shown a vast variety of superfluous articles to lier were
known, and that she must have been under the inspiration of strong,,,
drink, to have been bold enough to have treated of them as being spoken
of by an invisible spirit, she surely must have considered her subjects
simple, credulous, deluded beings. CHAPTER IV.
The queen again shows she considered celibacy a subject of reproach,

ISAIAH. 231
and states seven women shall take hold of one man and say to him, they
will eat their own bread and wear their own apparel, only let them be
called by thy name, to take away our reproach.
CHAPTER V.
The queen states her beloved planted a vineyard with the choicest
vines, and made a wine-press, she says, wo unto them that join house
to house, surely people in cities haA'e not dreaded this part of the
fabled word of the lord, she treats again of musical instruments and wine.
CHAPTER VL
The queen states king uriah died, and in that year she also saw the
lord sitting on a throne, the fair reference to be drawn from this state
ment is, that the queen endeavors to make her subjects believe she saw
this fabled king die, and a lord on a throne, and the great probability
is, that she knew of one throne, and caUed it her own. .she shows
herself extremely wild in this fable, and states, above the lord stood
seraphims : one had six wings, with twain it covered its face, and with
twain it covered its feet, and with twain it did fly, and one cried unto
another, holy, holy, holy is the lord of hosts ! and the posts of the
door moved at the voice of him that cried, and the house was filled
with smoke, surely the coriipob^er must have been strongly inspired
with wine to have caused her to imagine so wildlj'. she states one of
the seraphims flew to her hero isaiah, having a live coal in his hand,.
which it hath taken with the tongs, and laid it on isaiah's mouth, thus
blending earthly articles with imaginary invisible spirits, the lord, it is
stated, asked who it should send, and who would go; and that sam-
said, here am i ! send me ! and it said, go and make the heart of peo
ple fat, and their ears heavy, lest they .see with their eyes, and hear
with their ears, and understand, here the queen manifestly doth show
that she did wish her subjects should nothing but labor know, the
fabled prophet asks the lord how long ! it tells him until the cities be
wasted without an inhabitant, and the land be utterly desolate, and the
houses without man. CHAPTER VIL
If Is stated the lord told this fabled prophet to meet a king's son at
the end of the conduit of the upper pool, in the highway of the fuller's
field, and tell him not to be faint-hearted for the tails of smoking fire-

232 REVIEW OF
brands, let us go against judah, and make a breach in it, and set a
king therein, the virgin queen states the lord shall give a sign by a
virgin bearing a son, which prophecy she remembered to state was ful
filled in a later part of her work, under the title of her fabled saint
matthew, in the first chapter, making use of the same style of levity
in the last verse of that chapter that she hath often done in the part of
her work under the titles of her fabled prophets, in the said-to-be holy
bible, she states, the lord shall hiss for the fly and tbe bee, and on the
same day shall shave with a hired razor, this is evidently as wild a
fable as any inebriate could fabricate, after having attributed to the same
fabled spirit the skill and power to create all things in six days, to pre
tend such an incredible almighty spirit had suddenly become so poor
that it was under the necessity of hiring a razor to shave with, head
and feet, she states, are to be shaven, and the beard to be consumed.
CHAPTER VIII.
It is stated the lord tells this fabled prophet to write in a great roll
with a man's pen ; and he went unto a prophetess, and she conceived,
and bare a son, and the lord told sam what name to call it, and com
manded people to associate themselves, telling them they shall be
broken in pieces, surely the composer shows lack of sober reflection.
CHAPTER IX.
It is stated the zeal of the lord will cause no end to the throne of da
vid, and will establish it with justice forever ; and the composer states,
therefore the lord shall set up adversaries and prophecies that it will
cut off from israel, head, tail, branch and root, ancient and honorable, in
one day. therefore she does not allow her fabled lord to have joy in
young men, nor mercy on the fatherless or widows, and strives to fright
en her subjects with stating to them that through the wrath of the
lord, the land is darkened, and people shall be as fuel, and that no man
shall spare his brother, which story shows the cruel-minded, unrelent
ing monarch had the same kind of disordered imaginings ruminating
in her mind as she exercised while writing the third chapter of this book
wherein she states every neighbor and brother shall oppress each other.
she states every man shall eat the flesh of his own arm.
CHAPTER X.
The queen treats of fabled kings in ludicrous style, and teUs her sub-

ISAIAH.

233

jects the lord shaU send among its fat ones leanness, and shall kindle a
burning-like fire, and his holy one for a flame ; and it shall burn, devour,
and consume the glory ofhis forest and fruitful field, both soul and body,
in one day. this does not correspond with the fable in matthew and
other parts of her new testament, where she recommends her subjects
to cast away one eye, one hand, and one foot, and enter into the king
dom of god thus maimed, halt and blind, rather than their whole body
should be cast into hell, where she states the fire is never quenched
and the sufferer doth not die. CHAPTER XI.
The queen assumes to prophecy that the wolf shall dwell Avith the
lamb, and the leopard shall lie down with the kid and the calf, fatiing
and tion together, and a little child shall lead them ; and the cow and
bear shall feed together, and their young lie together. The queen prob
ably formed these ideas from seeing her keeper of wild beasts in the
tower of london hold those animals in perfect control,
CHAPTER XII,
The queen directs her subjects to say, o lord, i will praise thee, though
thou wast angry with me. CHAPTER Xni.
The queen appears to have been in a spirit for war, and states the
lord mustereth the host of the battle, and that they come from the end of
heaven, even the lord and the weapons of his indignation, to destroy the
whole land ; and all hearts shall melt, they shall be in pain as a woman
that travaileth : this term the virgin qu.een often treats of in many parts
of the work she left, she strives also to alarm her subjects, and fill
their minds with dread, by boldly declaring the day of the lord cometh
with cruel', fierce anger, to destroy and lay the land desolate ; and that it
will make a man more precious than fine gold, even than the golden
wedge of ophir, in the day of Its fierce anger, surely the composer
must have been too strongly inspired with wine that hath caused her
to lose recollection of the character she bestowed on her lord in the
books of moses, that it was full of rriercy and loving-kindness ; she states
every one that is found shall be thrust through ! their children shall be
dashed to pieces before thel^ eyes ! their houses shall be spoiled and
their wives ravished, this cruel, terrifying composer must have been in
toxicated and somewhat insane, to fabricate such improbable fables.
16

234 REVIEW OF
CHAPTER XIV.
The queen asks lucifer how he hath fallen from heaven, and styles
him son of the morning, and tells it that it said in its heart i will as
cend into heaven ! i Avill exalt my throne above the stars of god ! i will
be like the most high, the queen appears to show that she fancied
she was holding conversation with" an imaginary devil ; telling it, who
shall say, is this the man that made the earth to tremble ! that did shake
kingdoms ; that made the world as a wilderness, and destroyed the cities
thereof ; and tells it. It hath been cast out of its grave, as the raiment of
those that are slain and thrust through, fabled kings, chiefs, fiery fly
ing serpents, and slaughters are treated of, which have been favorite
topics with the queen from the begirming of genesis to the end of reve
lations, coupled with other imaginary prodigies calculated to make her
work puzzling and marvellous. CHAPTER XV,
The queen shows that her imagination of the moment was ridicu
lously wild, and states moab shall howl, and on all heads shall be bald
ness, and every beard shall be cut off. had it been as fashionable in
her day for men to have worn as much beard as they do at the present
period, many active clippers would have found something to do. she
states people shall gird themselves in the streets, and on the tops of
houses with sackcloth, and every one shall howl and weep abundantly.
surely her whim of the moment must have been a desire to have every
one but crowned heads and their attendants jierfectly humbled.
CHAPTER XVI.
The queen commands that a lamb be sent to the ruler ofthe land ; and
says the throne shall be established, this is the word that the lord spake.
CHAPTER XVII.
Woe to people who make noise, surely the queen was determined
to have people both quiet as well as humble.
CHAPTER XVIII,
Woe to the land shadowing with wings, that sendeth ambassadors by
sea in vessels of bullrushes. the composer must have been intoxicated
or Insane, to have been willing to have written so mildly, and left it for the
successor of her choice to publish; and the greater part of her work indi
cates, in the strongest and clearest manner, that she indulged herself with
profusion of stimulating drink during the period she devoted to writing it.

ISAIAH. 235
CHAPTER XIX.
The queen states the lord rideth on a swift cloud, and it shall come
into egypt, and set the egyptians against the egyptians, and every one
shall fight against his brother and neighbor, and the heart of egypt sbalj
melt ; and the lord will give the egyptians into the hand of a cruel lord,
and a fierce king shall rule them, saith the lord ; and the waters shall fail
from the sea. surely such composition doth afford the clearest evidence
that the composer of it wrote under the inspiration of strong drink.
CHAPTER XX.
The queen states, the lord told isaiah to loose the sackcloth from his
loins, and put off his shoe, the fabled isaiah says, he did so walking
naked and barefooted ; and the lord said, like as his servant isaiah walked
naked and barefooted three years (in egypt and ethiopla), so shall the
king of assyria lead the egyptians and ethiopians captives, young and
old, naked and barefooted, with their buttocks uncovered, and they shall
be ashamed, here it is plain to be seen that the composing queen was
in too droll and merry a mood to bestow the credit of fair treatment on
her lord towards its fabled naked and barefooted servant ; for she states
the lord knew its servant was exposed in this shameful manner 3 years,
and that it did not lend him any relief, which is bad logic in the queen,
to pretend that the one and the same spirit was full of kindness, and yet
to let its prophet and servant suffer the same discomfort so long.
CHAPTER XXI.
This fabled prophet tells princes to arise, eat and drink, and anoint the
shield, for the lord had told him to set a watchm n, and let him declare
what he seeth. the fabled watchman says he saw a chariot of asses
and a chariot of camals, and he cried, a Hon, my lord, oh my threshing-
floor and corn. CHAPTER XXH,
The burden ofthe valley of vision, a day of perplexity by the lord in
the valley of vision, breaking doAvn the walls, and of crying to the
mountains, surely the queen had partaken too freely from her wine
fountains, she writes, it .shall come to pass that choice valleys shall be
full of chariots ; but her subjects it is by no means likely found chariots
so plenty as she'did, nor wine, which she records fond recollection of
in most parts of the work she left termed the holy bible, the composer
writes, in that day the lord will call to baldness, and to girding with
sackcloth, and adds, behold slaying oxen and sheep, eating flesh ^and
drinking wine.

336 REVIEW OF
CHAPTER XXIII.
Howl, ye ships of tarshish ; be still, inhabitants of the isle ; be thou
ashamed, o zidon, for the sea hath spoken, saying, I travail not^nor bring
forth children, this was the case with the queen of the fable, who states
she does not nourish up young men, nor bring up virgins, and repeats,
howl, ye ships of tarshish ; and tyre, she states, shall sing as an harlot,
which character she often treats of in her said-to-be holy bible, and
now commands that the harlot go about the city making sweet melody
with harp, that she may be remembered ; and adds, her merchandise and
hire shall not be laid up, it shall be for food and durable clothing ; it
shall be for them that dwell before the lord ; it shall be holiness to the
lord. CHAPTER XXIV.
Behold, the lord maketh the earth empty, had this ever been the
case, no one could have told the tale so frail ; but the queen assumes to
know it shall be so, and states the land shall be utterly emptied and
spoiled, for the lord hath said so ; and those who do suppose the bible
through every Une to be sacred and divine, will find it not so true as the
song of dandy jim of Caroline, whose master told him he was the most
handsome nigger of Caroline ; he says he looked in the glass and he found
it so, but let those who advocate the bible as true and useful, look in
the book and they wiU not find it so ; and most of those who praise it
but seldom read in it, and probably have never read the whole, this is
the case with most of its advocates, excepting those who are interested
in pecuniary point of view to make the most favorable exposition of it
their ingenuity enables them to do, the curse hath devoured the earth,
the queen of the fables states ; the mirth of tabrets ceaseth ; strong drink
shall be bitter to them that drink it; they shall not drink wine, this
looks as though the queen of the fable felt like the dog in the manger,
who would not let the cow eat hay, though hecould not eat it. and as
she had said the new wine mourneth, it appears she did not feel able to
drink any at that time, yet she coveted the good article too much to be
willing to let others drink it. there is a crying for wine in the streets,
she states, and the earth is clean dissolved, surely this adds to the
numerous proofs that the queen of the bible seldom composed any of the
fables contained in that book except when she was under inspiration of
wine, which she in this fable expresses herself unwilling should be par.
taken of by others, and had she been sober, surely she would not have

ISAIAH. 237
tried to terrify her subjects with declaring the earth was devoured, and
afterward treat of streets. CHAPTER XXV.
The queen of the bible tells her lord she will exalt it, for it had
made a city an heap of ruin ! and says it shall never be built ! there
fore shall people glorify thee, the city of the terrible ; and tells her lord
it shall make a feast of fat things to all people, is not wonderful
that the queen should imagine this to be needed, afer she had Imagined
such incredible numbers of the firstlings of flocks and herds had been
sanctified unto it in addition to the many thousand animals she allow
ed to be her lord's portion, that the army of the lord's servant moses
the murderer had taken from the slain midianites. the queen of the fa
ble states the lord shall spread forth its hands as he that swims.
CHAPTER XXVI.
The queen commands a song to be sung, and tells her lord that other
lords have dominion over people, and flatters her lord with telling it
the other lords are dead ! continuing the same .style of doubly defining
her story as she hath through her books of moses, adding to the word
of information dead ; dreadeth like a woman with child, that drawethnear
the time of her delivery, is in pain, and crieth out in her pangs, so she
tells her lord people have been in its sight ! we have been with child,
we have been in pain ! and adds, dead men shall live, and shall rise
with her dead body, women being with child, and some being nearly
wild because they had no child, is often treated of by the virgin queen
elizabeth in the bible she left. CHAPTER XXVII.
The queen states the lord wiU punish leviathan wi,th his sore and great
strong sword ! and slay the dragon that ks in the sea ; and "treats of sing
ing, of red wine, and a great trumpet,
CHAPTER XXVIII.
Wine and drunkenness are treated of ; diadems, crowns, priests,tables,
and strong drink, and many other realities and imaginary ones also,
CHAPTER XXIX.
Woe to the city where david dwelt, the queen of the fable states, i

238

REVIEW OF

will camp round thee, and lay siege against thee ; stay yourselves, and
cry, they are drunken, but not with wine ; they stagger, but not with
strong drink ; and the book is delivered to him that is not learned, this
beyond doubt the queen of the bible knew was the case in the city of
london, where she wrote the book, that there were vast numbers of
unlearned people ; and it is now known that bibles are delivered among
the unlearned, that plan answering the purpose best to keep the book
in some respect, while such people could hear discourses from the few
reasonable parts of it, without knowing any of its innumerable incon
sistencies, the queen of the fable states, the meek shall increase their
joy in the lord ; she of course preferred to have her subjects meekly to
submit to the grievous taxations imposed on them by herself and her
aids, without more outbreaks, the fear of which appears to have dis
tracted her mind, and driven her to form the bible now in use, as its
principal theme is a pretence that numerous kings, queens, and princes
had ruled over fabled ancestors in a much more tyrannical mannfer
than she did, and that former rulers of the people were also maintained
in greater grandeur than the government under her control ; all appa
rently for the purpose of making her subjects believe she treated them
more kind than their ancestors had been by their governments, and as
she did not fully lay down in her bible any doctrine of people living
eternally in either ecstatic bliss or cruel torment, in a fire that was nev
er to be quenched ; she boldly lays the foundation of such in the first
chapter of her testament, and in that first strives to make her subjects
believe their bodies would be burnt forever if they did not believe the
son of a mary was miraculously contrary to her other children, and to
all born children of other women, but in an hour of sobriety she
appears to have discerned this impropriety, and contends it as a soul
that the body cannot find to control, one that is to have such an ever
lasting roasting, for the deeds done by the'^material body ; particularly
if the body with its mind did not believe the story she told in her tes
tament respecting her fabled illegitimate child of mary, her first at
tempt to frighten her subjects into such a difficult belief, she must of
course soon consider, in a sober hour, that it would be out of her power
to frighten her subjects into belief that they might hop into heaven, or
the kingdom of god, as she states in her testament, with the loss of
an eye, a hand, and a foot, rather than their whole body should be cast
into a fire that is never to be quenched, and where the sufferer never
dies, thls'^dismal, threatening tale she of course could not impress on
the minds of her subjects as truth while they had an opportunity of

ISAIAH. 239
seeing the bones of fheir deceased neighbors remained after their flesh
had incorporated with earth or turned to vegetation ; hence must have
arose the necessity in her mind of boldly stating bodies of flesh and
bones, had an invisible appendage that would last forever, which of
course would fill all space in time, leaving not elbow-room for the phan
tom itself CHAPTER XXX.
The queen states, thus saith the lord, in returning and rest, shall
ye be saved, but ye said no ! we will flee upon swift horses ; she adds, the
lord said one thousand shall flee at the rebuke of one, until ye be left
as an ensign on an hill ! moreover, the light of the sun shall be seven
fold ! and the name of the lord comes burning with anger, its lips are
full of indignation, and its tongue as a devouring fire ; the breath of the
lord, as an overflowing stream doth kindle it ! this shows the queen ofthe
fable continued her desire to terrify and confuse the riiinds of hi r sub
jects, and that she was not in a suitable condition to fabricate any story
bordering on probability. CHAPTER XXXI,
The queen informs her subjects that men and horses are flesh, and not
spirit; which appears as though she was so stupefied with exciting
stimulus, that her whim of the moment was her .subjects did not know
that ever demonstrable fact ! she adds, the lord said something about
lions roaring. CHAPTER XXXII.
The queen states a king shall reign, and princes shall rule, and com
mands women to give ear to her speech, because, the palaces shall be
forsaken and the multitude of a city shall be left ; the forls and towers
shall be dens for wild asses forever! strip ye, and make ye bare, and
gird sackcloth on your loins, CHAPTER XXXIH.
Now Avill i rise, saith the lord, now will i be exalted, now will i lift
up myself ; your breath shall devour you as fire ! and people shall be as
the burning of lime, and be burnt .as thorns cut up. the first part of
this fable suggests a query how far the disordered imagination of the
queen had led her to suppose where her imaginary lord would lift itself

240 REVIEW or
to, when no such being with tongue like a devouring fire, as stated in
twenty third chapter of this fabled prophet, can be discerned within
billions of miles, CHAPTER XXXIV.
The queen states the indignation of the lord is on all nations, and he
hath utterly destroyed them, and delivered them to the slaughter, and
the mountains shall be melted with their blood, for my sword shall be
bathed in heaven ! the sword of the lord, this cruel monster states, is
filled with blood ! the lord hath a great slaughter in the land, and the
land shall be soaked with blood, and become burning pitch ; it shall not
be quenched night or day ! surely every well-wisher of mankind
ought to exert themselves to expose this fiction and the whole of the
work queen elizabeth left. CHAPTER XXXV.
The lame man shall leap as an hart, and the dumb shall sing ! and
parched ground shall become a pool ! and thirsty land springs of water.
surely no one hath any reason to believe this fable, as no such unnatu
ral occurrences have ever beeu shown to occur, and no person would
be willing to write such wild fiction while sober.
CHAPTER XXXVI.
The king sends an army against all the cities of judah, and he stood
by the conduit ofthe upper pool, in the highway of the fuller's field.
the fabled dead pharaoh is introduced In this fable ; something is said of
people trusting in him, and direction Is given that the people on the
wall have the Syrian language popped in their ears ; who are allowed
the privilege of eating and drinking what had passed through their bod
ies, in company with the king's messenger who brought the message.
the queen of the fable treats of gods, kings, recorders, and a scribe and
a company of other odd-felloAvs with their clothes rent,
CHAPTER XXXVII.
A king rends his clothes, puts on sackcloth, and honors the house of
god with his presence, and sent priests dressed in the same fashionable
, style to the fabled prophet isaiah, whosedaddy'snameisrecorded. aking
of ethiopla and other fabled kings are treated of, and the lord is told to
incline its ear and open its eyes, and see the words of Sennacherib !
the queen states the lord talked about cities, arrows, shields and a bank.

ISAIAH. 241
and its servant david. "the queen of the fable also states the angel of
the lord smote in the camp one hundred and eighty-five thousand, and
when they arose they were all dead ! surely nothing more need be
said to show that the queen of the fable was not at the time able to
compose with reason. CHAPTER XXXVIII.
A man is commanded by the lord to set his house in order, who tells him
he shall die. the man tells the lord he had done that which was right in
its sight ; then the lord says it will add fifteen years to this man's days,
and Avill bring again the shadow of the degrees, which are gone down
in the sun-dial ten degrees backward ! so the queen states the sun re
turned ten degrees, yet after this special favor, so contrary to nature
and all well-known organization, this fabled favored man is represent
ed as mourning about the cutting of his days, and being deprived of
the residue of his years and going to the gates of the grave, and of not
seeing the lord or beholding man any more.
CHAPTER XXXIX.
A king shows his house of precious things, silver, gold, &c., to the
messenger of another king ; and they Avere soon stolen.
CHAPTER XL;
The queen prophecies that every valley shall be exalted, and every
hill and mountain shall be laid low ! behold, she adds, the nations are
but a drop of a bucket, and are counted as less than nothing and vani
ty, to whom, then, will ye liken god, or compare him to .' the suitable
answer to this interrogatory is, according to what the queen of the fable
hath portrayed hergod, thatit is immutable, fickle, merciful, cruel, a cre
ator, a destroyer, like man in form, size, and likeness, yet with hand
large enough to hide a man that it had clapt into the cleft of a rock as
it passed by, only allowing the man to see its hinder parts, and al
though it told the man that no man should see its face and live, yet,
after this statement in the said-to-be holy bible, in same book it is rep
resented in numerous instances, this same portrayed invisible talks
with many men on trifling occasions. CHAPTER XLI,
The queen treats of carpenters, gold-smiths, hammers, nails, anvils,

242 REVIEW OF
princes, and war ; and pretends to know that a lord said it would make
a new sharp threshing instrument with teeth, produce your cause, saith
the lord ; show your strong reasons ; show us what shall happen, that
v>e may consider them, that we may know that ye are god ! here the
composer manifestly shows distraction of mind.
CHAPTER XLII,
Behold mine elect, he .shall not be discouraged : no justification is
shown for the fabrication of this partiality, and the queen of the fable
allows that the lord said, i am the lord! that is my name! and i will
not give my glory to another, and the queen of the fable commands
her subjects to sing a new song to the lord,
CHAPTER XLIII.
The queen states the lord told Jacob and israel it hath called them by
name, and that it claims them as its property, and that it gave egypt,
ethiopla, and seba for these two men, for they were precious in its sight ;
therefore it declares it would also give people for their life, which state
ment adds to the Innumerable proofs already given by the queen in her
work, that she was generally too strongly inspired with wine to com
pose with reason, or to remember that she had attributed to her lord the
trait of being equitable and just, even through a fable where she be
stows on her fabled lord a variety of titles, whom she now states, says,
i, even i, am the lord, and there is no saviour, this is in verse 1 1 ; and
in verse 3 it is stated it says, i am thy saviour, in verse 28 it says, i
have profaned the sanctuary, and given Jacob to the curse and israel to
reproaches, well might the genius and talents of the illustrious and
noble philanthropist, thomas Jefferson, after reading the wild fables con
tained in both bible and testament, express the sentiments ofhis belief,
that in fifty years Christianity would become defunct, and the bible un
known in this country except as a curious old book ; and the vast
improvements in arts and sciences now constantly progressing, are
sufficient to astonish all the prophets and apostles that ever existed
from the fabled murderer moses to the well-known miller and joe smith,
with his chambered female saints and spiritual wives ; and general ed
ucation must inevitably aid in putting wild fables out of use, although
by means of money and the organizing interested missionary forces the
last struggle may continue a few years.

ISAIAH. 243
CHAPTER XLIV,
The queen again appears to have imagined her lord said that it had
chosen Jacob and israel, and that it also said one shall say i am the lord's,
and another shall call himself by the name of Jacob, and another by the
name of israel, and that it declared i am the first and the last, and be
side me there is no god ! such statements do not prove that the com
poser of the fable knew of any power higher than herself, or that she
believed in any such ; but in order to frighten her subjects into belief
that such a terrible capricious poAA'er held constant control over tbem,
that this power puts the Interrogatory to them, is there a god beside
me ? and that it declares, yea ! there Is no god, i know not any. this
last sentence appears to be one of the few truths of the impressions of
the queen's mind, inadvertently or thoughtiessly fallen from her pen.
CHAPTER XLV.
The queen states the lord anointed a man, and told him it would go
before him and break the brass gates, and that the gates should not be
shut, and it would cut asunder the iron bars, that this man might know
that it is the lord who calls him by name cyrus. for the sake of its
elect, Jacob and israel, i am the loid, and there is no god beside me.
thus it is plain to be seen that the wild composing queen, while feeling
doubtful of frightening her subjects into belief that such a comical, un
natural prodigy existed, considered it necessary to make many bold
declarations of its power, which she might have done with better
grace had she kept with temperance only apace. The queen still
continues striving to amaze and stupefy her subjects, by stating the
lord said the merchandise of two nations, men of stature, shall come to
its elect people, who, it is stated in chapter xliii., it had given to the
curse, and in chapter xiii. it had given to robbers, and it also declares
according to the queen's pretences, that these nations shall come to its
elected Jacob and israel in chains, finishing the drunken-like statement
with, surely god is in thee, and there is none else, there Is no god ;
showing that she still considered herself the highest power known.
iri next verse she appears to have considered this acknowledgment of
. her sentiments would not answer so well to humble her subjects, as it
would not be so likely to depress their spirits ; and states, verily thou
art a god that hidest thyself, o ! god of israel, the saviour ! and be
yond all doubt, her subjects considered it more necessary to try to save

244 REVIEW OP
themselves from the clutches of this cruel, unrelenting queen, with all
her formal pretences of belief in an hidden god, more than they did from
any such imaginary cruel power, twenty-five insertions are made of
the words lord and god. additional tities are also bestowed on the
same supposed invisible, many of them with the bold pretence that it
gave itself the tities, and that in truly ridiculous style, while treating
of trifles. CHAPTER XLVI.
The queen for a moment appears to have allowed a sensation of com
passion to have engrossed her feelings, and states heavy-laden carriages
are a burden to wearied beasts, this of course might have happened
once on a time when she had more lords than was reasonable, riding
with her in a coach and four over the twenty miles between bucking-
ham palace in london and the royal castle on Windsor terrace, she
treats of the belly, womb, old age, and that i, even i, will carry and de
liver you, and asks to whom will ye liken and compare me to ? and
further states, they lavished gold, and hired gold-smiths, it is well
known that the royal palace and Windsor castle have profusion of gold,
and that the gold-smith had toiled to furnish various forms of gold, to
satisfy the stretch of fancy for queen elizabeth and other rulers of the
people,^when the people were deprived of the right of choosing as rulers,
CHAPTER XLVn,
The queen commences this fable rather rudely, showing want of
respect to her sex, as she hath generally done in her fables respecting
them, and now commands a virgin to grind with mill-stones, and make
bare her legs and thighs, and states there is no throne, and that this
virgin shall no more be called tender and delicate, and as elizabeth
passed by the title of virgin queen, it appears that this fable in her
mind referred to herself, during fearful apprehensions she entertained of
the safety of her throne, while a serious outbreak among her dissatis
fied subjects was progressing, but after a while she appears to regain
courage, and boldly states, again and again, i am god, and there is none
like me. CHAPTER XLVHL
The queen pretends that a lord told the man Jacob that it had de
clared from its mouth former things from the beginning, and that this

ISAIAH. 245
fabled lord had declared it to her fabled man Jacob from the beginning.
but what imperfect logic the queen composer makes use of here, while
she only allowed the solitary man adam was in existence for the first
time on the sixth day after her fabled beginning, in the beginning of
her first chapter, the first chapter of genesis, which she wrote under
the title of her hero moses, and fifty more before she became thought
fully sober to enable her to notice she had been pretending her hero
had been writing more than a period of two thousand years prior to
her fabrication of his birth ; and now, striving again to alarm and
intimidate her subjects, states god says it will defer its anger, thus
continuing a scheme of deception to depress their spirits by aiming to
hold them in terror and dismay ; stating again the oft-repeated author
itative sentence, i am the first and the last, and that there is no peace
unto the wicked, when but few more wicked could be found than the
composer ofthe fables she left.CHAPTER XLIX.
The queen boldly states the lord hath called me from my mother's
womb, this of course arose in her mind on account of experience prov
ing to her that she was chosen to rule, whether she was jade or fool, ac
cording to the laws of hereditary monarchy, she states her mouth is
like a sharp SAvord, and says she has labored in vain, and spent her
strength for naught ; and adds, yet surely m^y jud;;ment is with the lord,
thus striving to make her subjects believe a cruel lord might destroy
them in a moment if they rebelled against her judgments, and states
god shall be her strength, and i will be glorious in the eyes of the lord.
kings and princes, she states, shall worship, this of course she had
learned from experience would be a sure, delusiA'e means to cause her
subjects to pray, while the kings and princes could dissemble any way,
CHAPTER, L.
The queen states the lord asks where is the bill of your mother's
divorcement, or which of my creditors is it to Avhom i have sold you ;
for your transgressions is your mother put away ! this fable is on a
par with the first commandment the queen wrote under the pretence
that they were graven on stone with the finger of a lord, wherein
she states it declared it would visit the sins of fathers to the fourth
generation, she states that she gave her cheek to them that pluck
ed off the hair, and hid nof her face from shame, this was generally

246 REVIEW OF
known that she was shamelessly bold, and although she might have
submitted to having the hairs plucked off her cheeks, her appearance
did through many years show that that process was no go as respects
her lip, as that was known to be bearded, she states the lord hath
given her a learned tongue, and opened her ear, and that it will help
her, which she repeats, and those who condemn her shall become like
an old garment. CHAPTER LI.
The queen boldly commands her subjects to hearken unto her, adding,
a law shall proceed from me, and I will make my judgments for a light
of the people, she had only treated of her own nation in a previous
verse of this fable, who she again strives to alarm by the dismal threat
that the earth shall become as an old garment, and its inhabitants shall
die in like manner, finally, in the midst of these wild imaginings, the
queen appears to have become frantic, and inquires of her supposed in
visible lord if it was not he that dried the sea, and refers to one of her
former fables that represented the waters of a sea being divided, and
standing up like two walls, while a nation of people passed through its
midst on dry ground, and also treats of drunkenness and wine.
CHAPTER LIL
The queen treats of beautiful garments and of loosing neck-bands,
and of people being sold and of their being redeemed, and of money,
and of the beautiful feet of him that bringeth good tidings ; and directs
watchmen to lift up their voices and sing, and says her servant shall
deal prudently ; and treats of kings.
CHAPTER LIIL
The queen, treating of a man, states he hath no form, or comeliness,
or beaut}', that we should desire him ; when he is seen, we hid our faces
from him. therefore Avill i divide a portion with the great ! of this,
beyond reasonable dispute, her subjects knew well, and that there Avas
no need for her to tell of it. she also treats of dividing spoil with the

strong.

CHAPTER LIV.

The queen again shows her mind was troubled about barren women.

ISAIAH. 247
and states desolate women have more children than the married, and
from her general calculation it appears as though it might have been the
case with herself; and if so, she must have managed shrewdly to have
concealed the real proofs of that circumstance so corresponding with
her own assertion, she treats of having the tent enlarged, with addi
tion of plenty of curtains, and to strengthen the stakes, and encourages
those who she states have more children than the married, stating
their seed shall inherit cities, and tells them not to fear, and they shall
forget the shame of their youth and the reproach of widowhood.
CHAPTER LV,
The queen treats of wine, and asks her subjects why they spend
their money for that which is not bread, and recommends them to eat
that which is good, and to delight in fatness, she ought to have con
sidered it was out of the power of her subjects to procure good fat
things, and extorted much less from them, she treats of the sure mer
cies of her fabled king david, who she hath previously portrayed cruel
as herself, and declares the word that goeth out of her mouth shall ac
complish what she pleaseth. CHAPTER LVI,
The queen treats of the eunuch being a dry tree, and forbids them to
say so ; and proposes to have them made amends for the deprivation of
having sons and daughters, by giving them place in her house, and a
name that shall not be cut off; which idea of the queen doth strongly
indicate that some youths had been compelled, through the cruel ca
price of this lewd queen, to submit to such injury, the queen treats
of watchmen being blind. Ignorant, dumb dogs, adding, yea ! they are
greedy dogs, which can never have enough ; every one looks for his own
gain, surely it was ungenerous to stigmatize watchmen thus, even in
a period when they might have humbly requested as many more far
things per night as she states in her testament five sparrows were sold
for, while she was revelling in wealth extorted from the earnings of her
industrious subjects. CHAPTER LVII,
The queen appears to be in a cross humor, and commands the sons
of the witches and lewds to draw near, and asks them, against who do
they sport and make a wide mouth .' which doth appear as though the

248 REVIEW OF
queen had on some occasions conceited she saw such persons making
fun of her. she asks them if she did not hold her peace ; and they
feared her not, and had lied, and remembered her not.
CHAPTER LVIII.
The queen treats of her people and a trumpet, and tells them they
find pleasure in labor on the fast-day, and that the}' debate and smite
with the fist, and asks them if it Is such a fast as she hath chosen, tell
ing them they should bow down their heads as a bull-rush, and asks
again, wilt thou call this a fast-day that i have chosen ?
CHAPTER LIX,
The queen tells the people their god hath hid its face and will not
hear, and that they hatch eggs, and weave nets, and there is no judg
ment in their goings, and states we grope for the wall as if we had no
eyes ; we stumble at noon-day. if the queen stumbled, she still ought
to have kept sober enough to be conscious that but few of her subjects
could get as much strong wine as herself, truth, she states, is fallen in
the streets, which indicates that she could not refrain from acknowl
edging the conviction that she did not make much use of truth with
her pen. yea, truth faileth, she states, and he that departeth from evil
maketh himself a prey, no one with reason can advocate such doc
trine as being true or useful. CHAPTER LX,
The queen strives to make her subjects set but littie value on them
selves, by stating gross darkness shall cover them, and that their hearts
shall fear and be enlarged, because of the abundance of the sea shall be
converted unto them, and a multitude of camels shall cover them ; and
the queen suddenly tells a flattering tale, as though she had considered
her'dismal, threatening stories had too far exceeded the bounds of nature
and probability, and slates the dromedaries of three nations shall bring
gold, which she probably dreamed she should hold, as she does not be
stow it on any fabled king in this instance, she treats again of gold,
also of silver, brass, iron, officers, kings, and many other real things,
CHAPTER LXI,
The queen states the lord hath anointed her to proclaim liberty to

1»'-"

ISAIAH. 249
captives, and to open prisons, this hath occasionally been done when
monarchs^first assume power ; and the queen appears to have some
glimpse of charitable emotions aroused in her breast while writing this
fable, and tells her subjects that strangers shall feed their flocks, and
aliens shall be their ploughmen and vine-dressers; but ye shall be
named the priests of the lord, thus, while striving to show kindness
for her own subjects, shows that she was willing^to rule unjustly,
CHAPTER LXn,
The queen treats of a man who, she states, shall have a new name,
which the mouth of a lord shall name, she also rewards this fabled
hero with a crown and diadem, and tells him his land shall be married.
surely the queen ought to have bestoweld plenty of good seed on this
said-to-be married land, she tells the hero of this fable she hath set
watchmen on walls, who shall never hold their peace, and states the
lord had sworn by its right arm that he would not any more give their
corn and meat to their enemies, the insinuation that an Invisible spirit
had formerly done so, could scarcely fail to cause credulous persons to
live in dread of starving, while they were simple enough to retain be
lief of the existence of so capricious an almighty invisible spirit ; as they
never could feel safe in limb, property, or life, the queen, as usual,
treats of wine, and drinking in courts, and says something about stan
dards. CHAPTER LXHI,
The queen treats of dyed garments, and glorious apparel, and of the
wine-press, and of making people drunk, and about some people having
rebelled, and having had outbreaks among her subjects, it is likely
fear and the use of strong drink may have distracted her mind, and
she tells her lord that people have trodden down its sanctuary.
CHAPTER LXIV.
The queen pretends to inform a lord that men have not seen or heard,
since the beginning of the worid, what had been prepared for them
that wait, and also tells it that our righteousness are but as fllthy rags,
and that the house in which their fathers praised is burnt, telling it
also with fire, then, of course, the queen would content herself with
the belief that her illiterate and credulous subjects would not entertain
a belief that the building was burnt with water, which she had good
reason to believe they might be as easily trained to believe as that her
17

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REVIEW OF

fabled hero moses wrote the account of his birth, death, and burial, and
a multitude of marvellous stories before he was born.

CHAPTER LXV,
The queen states she hath spread out her hands to a rebellious peo
ple, a people that provoked me before my face, who eat swine's flesh,
and broth of abominable things in vessels, and declares she will recom
pense them, it is to be hoped she did not put these pork-eaters to
torture in any of her cruel contrivances in the tower of london,
CHAPTER LXVL
The queen pretends a lord said the heaven is my throne, and the
earth my footstool ; but had she been sober enough to remember her
flood fable, where she made it to appear her lord's footstool was under
water two years, she would have needed to have portrayed her lord as
being the same composition as the big fish she stated it provided fo
swallow a man, retaining him in its belly three nights and days,
and that there he prays, and the fish became able to live awhile
in the same element with the warm-blooded inhabitants of the air and
earth, and left the man on dry land, the queen hath laid down some
laws that people do not respect or be guided by. she states, he that
killeth an ox is as he that slew a man, he that sacrifice th a lamb as if
he cut off a dog's neck, several more absurd statements are added.
finally, the queen concludes, i will choose their delusions, and bring
fears on them, for they choose that which i did not delight in, and
boldly calls on her subjects, particularly those who tremble, to hear the
word of the lord that rendereth recompense to enemies, and flies di
rectly into wild imaginings respecting travailing pairs, and of a man
child being delivered, and asks if a nation shall be born in one day,
and shall i not cause to bring forth ? and treats of mothers''giving suck
and comfort to their children, and of dandling them on their knees,
adding, when you see this your heart shaH rejoice, this last is a theme
that the queen frequently revives,
JEREMIAH: CHAPTER I,
The queen treats of an unborn child, of various fabled kings, and pre
tends to know that a lord asked the fabled prophet Jeremiah, what seest
thou ? and that jerry told it, a seething pot with its face towards the

JEREMIAH. 251
north, then the lord tells jerry, out of the north an evil shall break
forth on all the inhabitants of the land, and every one shall set his
throne at the entrance of gates and against walls, therefore gird up
thy loins, and speak to them all that i have commanded thee ; be not
dismayed at their faces, for i have made thee this day a defenced city,
and an iron pillar, and brazen walls, against kings and the whole land,
and the people of the land, surely it is not wonderful that the illustrious
Jefferson should have prophecied the bible would only be known in this
age of science and improvement as a curious old book-
CHAPTER II.
The queen treats of loving espousals when some one went after her
on land that was not sown, the probability is that a fond ramble of
that description might have suited her ladyship when she was in her
bloom, but the law that gave her power to reign allowed her no other
helpmeet than royal blood, while she was a princess, she finds fault
with the priests, butj the laAV would not allow them to unite a royal
princess to girls who jumped over styles, and strolled with her over
unsowed ground, the priests, she states, said not, where is the lord ?
CHAPTER IIL
The queen treats of a harlot having many lovers, and of her husband
putting her away with bill of divorce, lewdness is portrayed to as
great an extent as it could possibly be by the most jirofane writer, in
the general style of queen elizabeth, when treating of the female char
acter, to wit: the fair sarah, alias^ sarai, lot's two daughters, Josephs
mistress, and several others, the queen treats of standards, trumpets,,
priests, princes, kings, and many other gay things.
CHAPTER IV.
The queen states, this jerry tells the lord it had greatly deceived the-
people, saying they should have peace ; whereas the sword reacheth to
the soul, which Is a different course of logic to what the queen pursues,
after attempting, in her writings in the early part of her testament, to
persuade her subjects into belief that their bodies would be burnt if
they did not believe her fable, for in the course of a few chapters she
boldly assumed to know, or strove to make her subjects believe so, that.
they had some inconceivable invisible appendage that was to suffer ex-
crutiating torments without reprieve, if the body did not believe what

¦A

252 REVIEW OF
she had written, the queen treats of trumpets, swords, standards,
chariots, priests, princes, kings, and many other visible things, and re
fers to her fable in the first chapter of genesis, of fhe earth being with
out form and without man, and of the heavens being without light,
showing plainly that one person wrote both fables, the queen states,
the lord said the whole land shall be desolate ; i have purposed it, and
will not repent ; not a man shall dwell in any city ; all shall be broken
down by the fierce anger of the lord ! though thou clothest thyself
with crimson, bedecked with gold, and scentest thy face with painting,
thy lovers will despise thee, surely every reader of this fable hath a
chance to see that it must hav% been composed by a gay female, living
in magnificent style at the head of society, the last verse adds to the
numerous circumstantial proofs that have been treated of, that the gay
queen of the fable being frequently troubled in mind, because she did
not a suitable husband find, and of her being nearly wild for want of a
child, for she again treats of having heard a voice as of a' woman in
travail, and as the anguish of her that bringeth forth her first child.
surely no person who strives to form a reasonable opinion of the vari
ous stories inserted in both bible and testament of this nature can ever
have an impression formed in their minds that they were written by
any superior power to an educated female, living in ease and in splen
did state of celibacy. CHAPTER V.
Run ye to and fro through the streets, and see if there be a man that
seeketh truth, for though they say the lord liveth, surely they swear
falsely ; which statement indicates that the composer was conscious she
had too often boldly asserted that such a being existed, while her stead
fast conviction was that she knew nothing of such an invisible lord.
the queen of the fable declares she will get to the great men and speak
to them, for they know something ; and treats of adulteries and harlots'
houses, and says, full-fed men Avere as fed horses, every one neighing
after his neighbor's wife, and pretends that an invisible lord asks some
questions concerning such levity ; and that it says it will make people
wood, and it shall devour them, and one nation shall eat up the harvest
of another, and their heards, flocks, vines, and fig-trees ; and the queen
appears to imagine she can make her subjects believe what she hath
written, and that they are foolish, and addresses them as such charac
ters, commanding them to hearthis ; and, lastly, acknowledges the proph
ets prophecy falsely ; and the priests bear rule by their means, and

JEREMIAH. 253
that her people love to have it so. the same is seen in the pursuit of
many follies ; such as partaking of destroying liquors, tobacco, opium,
frequenting theatres, and yielding to injurious excesses ; after people
have habituated themselves to these injurious courses, experience and
observation show that the sufferers love to have it so, and find it diffi
cult to abandon the delusions, while the rosy-cheeked healthy agricultu
rist proves to the world that his toils bring health, strength, and comfort.
CHAPTER VI.
The queen states, the lord told people to hew down trees, and to turn
back their hand as grape-gatherers, and ask for the old paths ; and told
them to hearken to the sound of the trumpet, and that it would lay a
stumbling-block before them, and people should fall and perish.
CHAPTER VII.
Thus saith the lord, trust not in lying words, saying, the temple of the
lord, the temple of the lord ; behold, ye trust in lying words that cannot
profit, while ye steal, murder, swear falsely, and commit adultery.
therefore, saith the lord, my anger and fury shall be poured out upon man
and on beast, and on trees, fruit, and the ground, it shall burn, and not
be quenched. CHAPTER Vni,
The composer states, the lord said the bones of the inhabitants of a
city should be brought out of their graves, and be spread before the sun
and moon, they shall not be buried, and death shall be chosen rather
than life, it also said, wise men are dismayed, therefore I will give
their wives to others ; there shall be no grapes on the vines, nor figs on
the fig-tree ; I will surely consume them, saith the lord, or so the
queen composer doth state. CHAPTER IX.
• Thus saith she lord, I will make Jerusalem a den of dragons, and
the cities of judah desolate without an inhabitant, and will feed people
with wormwood, and send a sword after them, until I have consumed
them ; and commands that mourning and cunning women be called to take
up a wailing, that our eyes may run with tears, and our eyelids gush
out. the lord also commands that these women teach wailing, surely '
as mr. Jefferson remarked, the bible is a curious old book.

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REVIEW OF

CHAPTER X,

The queen states that the lord said it would sling out the inhabi
tants ofthe land and distress them ; the queen says, her children are
gone forth from her, and are not ; there is none to set up her curtains ;
and pastors have become brutish, and their flocks shall be scattered.
CHAPTER XL
The queen treats of her lord swearing an oath about land flowing
with milk and honey, which is a repetition of an oft-repeated story in
her fables, under the title of her hero moses ; she also makes pretence
of knowing of a lord that talked about rising early, and of a conspira
cy among men, and asks, what hath my beloved to do in mine house,
seeing lewdness hath been wrought with many, and the lord hath giv
en me knowledge of it ; then when i knew it, thou showedst me their
doings, but it was like a lamb ! a curious old book surely.
CHAPTER XII.
The composer tells her lord that it is righteous when she pleads
with it, and requests it to let her talk with it, and asks it why the
wicked prosper and the treacherous are happy ; and tells it, under the
title of her hero jerry, that it knoweth her and hath seen her heart, and
tells her lord the beasts and birds are consumed, and also asks her lord
if it had run with footmen and they had wearied it. it could not con
tend with horses, which interrogatory can prove nothing more than
elizabeth never knew any lord that could contend with her coach hor
ses, and that she was conscious that was the case, shealso shows but
little faith in preachers, or pastors, by her statement that many pas
tors have destroyed her vineyard, which appears as though she consid
ered she had treated the multitude of pastors with too much wine to
feel satisfied. CHAPTER XIII.
Thus saith the lord to me, put a linen girdle on thy loins, put it not
in water ; and the queen follows up this fable by repetition to her for
mer fables, the word of the lord came a second time, &c,, and this fabled
prophet is told by the fabled lord to hide the girdle in a hole of a rock,
and behold, when theiprophet jerry sought for his girdle, it was marred,
and profitable for nothing ! adulteries, lewdness, and indecencies are
treated of

JEREMIAH. 255
- CHAPTER XIV,
It is acknowledged the prophets prophecy lies in the name of the
lord, and that it says it sent them not, neither spake i unto them ; they
prophecy deceit, and a thing of naught ! which proves nothing more
than that the composing queen's belief was, that no one knew any fu
ture events, CHAPTER XV.
The queen, under the titie of jeremiah, states, the lord said it would
appoint the sword to slay, the dogs to tear, the fowls and beasts to de
stroy, and would bereave people of children and declares itself weary
of repenting, and would destroy its people ! and directiy complains, their
widows are increased to me above the sand of the seas ; and the residue
of them will i deliver to the sword before their enemies, saith the lord ;
for a fire is kindled in mine anger ! yet this fabled lord's long-suffering
is treated of in this chapter, and the queen hath previously portrayed
it as being fuU of mercy and loving-kindness, all forming as great con
tradictions as any inebriate could be expected to fabricate in their most
excited moments ; and the title given to the book by mr. Jefferson, if
curious, is certainly more mild than it deserves.
CHAPTER XVI,
The queen states, the lord told this fabled prophet he shall not take
a wife, or have sons or daughters in this place ; for the parents of those
born in this place should die grievous deaths, and should not be buried !
but should be as dung on the earth, and be consumed by the sword !
neither shall men tear themselves for them, and i will cause the voice
of the bride and the bridegroom, and mirth and gladness to cease, here
it is seen the composing queen would fain cause her hero jerry to re
main in celibacy's gloom instead of being merry ; and also that she
makes an inconsistent fable about people being left on the earth to in
corporate with it, and afterward slain with the sword, she also states,
the lord says it will send fishers to fish the people and hunters to hunt
them. CHAPTER XVH,
The queen composer appears to have imagined some people's sins
were written with a pen of iron on their hearts, and says the heart is
deceitful, and asks, who can know it ,? which indicates she knew her

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heart was so, and supposed but few knew it ! she states, they say>
where is the word of the lord ^ let it come ; probably while conscious
she had never heard the word of any other lord than those who at
tended her courts and palaces, which style of places she frequently
treats of ; and in order to make a serious melancholy impression on the
minds of her subjects that one day out of seven must be adored more
than the six others, although not an element maketh any distinction,
pretends that a lord said, if ye bring no burdens through the gates of
the city that day, but haUow it and do no work, then kings and prin
ces sitting on the throne of david, riding in chariots and on horses, shall
remain forever, this fable manifestly exhibits a silly, inconsistent at
tempt of recommending adoration of one day out of seven.
CHAPTER XVIH.
This fabled prophet is represented to require a lord to give ear to him,
and to remember that he stood before it to turn away its wrath from some
people ; and, after informing the lord of this, commands it to deliver up
their children to famine, and pour out their blood, and let their wives
be bereaved widows, and men be slain ! let a cry be heard from their
houses when thou suddenly bringest a troop on them, this is keeping up
the character previously given by the queen to her lord, that our lord is
a man of war, CHAPTER XIX.
The queen assumes to knoAV that a lord gave directions for an earth
en bottie to be got, also ancients of people and priests, and proclaim in
a valley what it would tell ; and say, hear the word of the lord ! be
hold, i will bring evil on this place ; whosoever hears it, his ears shall
tingle ; the queen hath previously made this same jingle ; and adds an
other of her former silly sentences ; i will make this city desolate, and
an hissing ; every one who passeth by shall be astonished and hiss, and i
will cause them to eat the flesh of their sons and daughters, and every
one to eat the flesh of his friend ! well might the iUustrious statesman
thomas Jefferson, after reading the bible, be impressed with belief that
it would become absolute in this age of science and improvement, and
the doctrines supported by its confusing mass be defunct ! surely the
reverend who revived this prediction on thanksgiving-day must have
felt delusion from the great success of contribution and .adoration paid
to his profession.

JEREMIAH. 257
CHAPTER XX.
The lord's prophet jerry is smote by a man and put in stocks, and
kept in them tiU the morrow ; and jerry tells the lord it had deceived
him, that he was in derision, and every one mocked him, for he cried
out violence and spoil, because the word of the lord was made a daily
reproach to him ; cursed be the day of my birth, cursed be the man who
told my father a man child was born unto him, making him very glad,
and let that man be as the cities the lord overthrew and repented not.
surely this is poor logic to thus represent a prophet, and shows lack of
.sober reflection in the composer ofthe fable.
CHAPTER XXI,
The queen states under the title of this hero that the lord said it
would fight in anger, fury, and wrath, and would smite the inhabitants
of the city, both man and beast ; and they shall die of pestilence, and
those that are left I will deliver into the hand of a king that seeks their
life ; he shall smite them with sword, he shall not pity or spare them ;
he that abideth in the city shall die by the sword, pestilence, and famine-
thus it doth appear the cruel unrelenting queen delighted in ruminating
over cruelties in her imagination, the fable is similar to the one she
fabricated under the title of her hero king david, who she styles a man
after god's own heart ; yet she stamps him with the disgraceful, horrid
cruelty of commanding a nation of people to be slain, and ordering those
who hid themselves to be brought|out and put under iron, axes, saws,
and harrows, and drawn through a brick-kiln, many other cruel and
unjust deeds she also attributes to him, as well as stating he kept from
iniquity and obeyed the commands of god ; all of which statements prove
nothing more clear than that the queen wrote the work she left under
the inspiration of wine, making the book worse than curious,
CHAPTER XXH,
The lord says, go to the house of a king and say to him, hear the
word ofthe lord, o king ! thou that sittest on the throne of david, thou
and thy servants that enter in at these gates ; to which story is added a
repetition of one in seventeenth chapter of kings, sitting on the throne of
david, riding in chariots and on horses ; both inconsistent alike, and nearly
verbatim ; and nearly as plain a proof that one person of disordered mind
wrote both, as though it had been respectably testified to as being so.
the queen again refers to a travailing woman being in pain.

258

REVIEW OF

CHAPTER XXHI.
The queen acknowledges she is like a man whom wine hath over
come, and that the land is full of adulteries, and both prophet and priest
are profane ; yea, in my house have I found their wickedness, the
prophets commit adultery, and tell lies ; every one walketh after the
imagination of his own heart, surely the queen must have felt dissatis
fied with ecclesiastics while writing this fable.
CHAPTER XXIV.
Two baskets of figs were set up ; a king carried away princes, car
penters, and smiths, and the lord asked jerry what he saw, jerry says figs-
the invisible puts the same interrogatory to jerry again, and again prom
ises to send swords, famine, and pestilence.
CHAPTER XXV,
Repetition is again made of the crazy-like story, that the lord saith it
will utterly destroy nations, and make them an astonishment, and an
hissing, and perpetual desolation, and take them from the voice of the
bride, and bridegroom, mirth, and gladness, and the nations shall serve the
king of babylon seventy years, the most astonishing of all considera
tions is, that people will contribute such immense sums, and make such
large bequests to support and propagate such books and the various doc
trines preached from it. it really appears as though all who can read
were never willing to bestow one attentive perusal on the confusing,
worse than useless mass. CHAPTER XXVI,
It is pretended the lord talked to the fabled jeremiah about repenting
of the evil it had proposed to do. and after this, it talked of making a
city a curse to all the nations of the earth ; so the priests and prophets
took the fabled jerry, who spake this in their ears, and told him he should
surely die. jerry tells them of a truth the lord hath sent him to speak,
and got a short reprieve, CHAPTER XXVII,
It is pretended a lord told jerry to make bonds and yokes and put them
on his neck, and also send them to five kings ; and command that those
trammeling contrivances be put on the necks of those who would not
serve a certain king, it is also pretended that the lord says it will con-

JEREMIAH. 259
sume them with the sword, pestilence, and famine ; which is curious
logic, that people should be first slain, then made sick, and afterward
starved to death, CHAPTER XXVIII.
It is stated the loid says he will break the yoke ofthe king of baby
lon ; and the prophet jerry said, amen ; the lord do so. the yoke of an
other king is also promised to be broken ; then jerry went his way, and
the yoke was broken off his neck by another prophet ; but the the lord
commands yokes of iron to be made instead of the broken wooden ones,
and declares it hath put iron yokes on nations, that they may serve
king nebuchadnezzar, and they shall serve him I and i have given him
the beasts of the field also, here It is again plain to be seen that the
composing queen continues desirous that kings and rulers should be in
vested with absolute power, and people should serve them in the capa
city of humble slaves. CHAPTER XXIX,
The king, queen, eunuchs, princes, carpenters and smiths departed from
Jerusalem by the hand of a grandson of a man, and it is stated god told
those it had caused to be carried away to build houses, take wives and
be fathers, which last command the queen describes in her usual rude
style that she uses throughout the work she left, sword, famine, and
pestilence are again treated of by the unrelenting composer,
CHAPTER XXX,
Thus saith the lord, write in a book the words i have spoken, ask
if a man doth travail with child ; why do i see every man with his
hands on his loins, as a woman in travail ,' here it is plain to be seen
that the virgin queen, who composed the fable, continued meditating
on the circumstances attendant on those of her sex who were blessed
with the natural progress* of being fruitful, which she treats of from the
first chapter to neariy the close of the work she left for her chosen suc
cessor to publish, who was simple enough to do so, and cherish and
maintain the teachers thereof, by which means the inconsistent and
curious book hath been palmed on man,
CHAPTER XXXI,
It is stated the lord says, the lord hath appeared unto me of old, say
ing, i loved thee, sing with gladness ; behold, i will bring the blind, lame.

260 REVIEW OF
the woman with child, and her that travaUeth with child together, a
great company : this hath thus far been a favorite theme with the
queen, she also treats of wine, her favorite article ; and from the in
consistency of the fable, it doth appear she was inspired by too free use
of it while composing this, as well as the preceding fables ; and she
states, that after i was instructed, i smote on my thigh : i was ashamed,
because i bore the reproach of my youth.
CHAPTER xxxn,
A king shuts jerry up in the court of a prison, the son of jerry's un
cle pays him a visit, and told him to buy a field, jerry says, then he
knew that was the word of the lord, and bought the field of this youth,
and weighed him the money ; and the lord told jerry to take the evi
dences of the purchase, and put them in an earthen vessel, and jerry told
the lord there was nothing too hard for it, four times jerry boasts of
having taken the evidence of purchase before the composer of the fable
concluded, to attribute that careful management to her lord, she again
treats of the lord swearing about land flowing with milk and honey ;
also of sword, pestilence, and famine, and of the lord directing to have
a field bought for money, and evidences subscribed.
CHAPTER XXXIII,
It is stated the word of the lord came to jerry a second time, whUe
he was shut up in the court of a prison, saying, the kings houses which
are thrown down by the sword, fill them with tUe bodies of the men I
have slain in mine anger and fury, surely the cruel, unrelenting mon
arch who fabricated such dismal fables must have been desirous to in
timidate and stupefy the minds of her subjects, in order to hold them in
humble surveillance, CHAPTER XXXIV,
A king is promised to have a city given him by a lord, who commands
him to burn it. this lord also commands that bought servants shall go
free at the end of seven years, which statement plainly shows it is the
expressed and encouraged opinion and sentiment of a person possessing
power, who calculates on both living and dead, men, women, and chil
dren, being subject to her purposes, in like manner as she would car
riages, jewelry, or wine ; and treats again of sword, pestUence, and
famine, and of princes, priests, and eunuchs, and a story about a calf, as
a comedy to cause laugh.

JEREMIAH. 261
CHAPTER XXXV.
It is stated the lord tells jerry to bring some people into a chamber
and give them wine, and jerry sets pots-full before them ; the lord com
plains that the people obey not its word, but obey the word of a man
who told them to drink none. CHAPTER XXXVI,
A lord tells jerry to take a roll of a book, and write tbe words it had
spoken against all nations, jerry commands another man to read the
roll he had written from his mouth ; the words were read in a chamber,
at the entry of a new gate, then went the reader into the king's house,
to the chamber, to the scribe ; all the princes sitting ^there, the words
made them afraid, and they said, we will tell our£dada, the king ; and
told jerry and the reader to hide, and let no man know where ye be.
the king sat in the winter-house, with fire before himf; and when three
or four leaves were read, he cut the roll with his penknife and cast it
in the fire, and it was consumed ; yet neither the king"orj,his servants
were afraid, or rent their garments ; then the word^'of the lord came to
jerry, saying, take another roll and write the words that were in the first
roll, this is a similar fable to that of the two stone tables,Jshowing that
they have both been composed by one person of distracted mind.
CHAPTER XXXVH,
The drowned king pharaoh and his army are revived again in the
imagination of the composer, or for the purpose to confuse and puzzle
the minds of her subjects, and to add more terror ; T^she states again,
more inhabitants are to be slain, by having their city burnt ; and that
the lord tells the people not to deceive themselves, for every man of
another nation should rise up in their tents and burn the city ; princes
put jerry in prison, and in a dungeon many^days. it is reasonable to
believe that queen elizabeth, after having had some of her fellow-beings
confined in dungeons in the tower of london, should feel occasionally
conscience-stricken on that account, and ruminate on those unjust, cruel
deeds. CHAPTER XXXVI H,
A dismal fable of pretence that a lord said, he that remaineth in the
city shall die by ihe sword, famine, and pestilence ; the composer not
showing herself to have been sufficiently sober, throughout the period

262 REVIEW OF
she wrote the numerous statements of this nature, to consider it would
have appeared rather more probable to have used the sword on
the multitude of dead bodies that she strove fo terrify her subjects with,
statements of an invisible lord having destroyed by famine and pestilence,
rather than to continue making statements that they were destroyed by
sword, also by pestilence, also by famine, princes require the king to
let jerry be put to death, for he seeketh the hurt of the people, the
king tells them he is in their hand ; then they let him down in a dun
geon, and jerry stuck in mire, the king is told jerry is like to die, for
there is no bread in the city ; then the king commanded an ethiopian
and thirty men to take jerry out ofthe dungeon, and they took old cast
clouts and old rotten rags, and told jerry to put them under his armholes,
under cords, and they drew jerry out of the dungeon, this is surely
logic too inconsistent to have been used or fabricated by any sober per
son, to pretend that an invisible spirit who the composer strove to make
her subjects believe she knew was all wise and mighty, should have a
man attendant on it as an agent and prophet to issue its commands, and
yet be so much in the power of other men as that they could severely
afflict such prophet, the whole fable, like those that have preceded it,
manifestly, thus far, showeth the work queen elizabeth left to be a much
worse book than a curious^one, as mildly spoken of by the illustrious
statesman thomas Jefferson. CHAPTER XXXIX.
One king puts the eyes of another king out, and slays his sons, and
bound the blind king in chains ; and the word of the lord came to jerry
while he was in^^prison, saying, tell the ethiopian, thus saith the lord, I
will bring my words on this city for evd, and not for good, thy life shall'
be for a prey, frightful, as usual, doth the queen's imaginations continue.
.CHAPTER XL.
The captain of the guard gives jerry victuals, a reward, and lets him
go- CHAPTER XLI.
Eighty men, Avith fheir beards shaven and their clothes rent, and
having cut themselves, came into the city ; and a man slew them, and
cast them into a pit ; but ten of them said, kill us not, for we have trea
sures, kings, governors, and eunuchs are treated of

JEREMIAH. 263
CHAPTER XLII,
Jerry tells people he will pray for them, and it is stated the lord tells
people not to be afraid of the king of babylon, a lord's anger and fury,
also sword, pestilence, and famine, are all again treated of, and again
with the assurance that ye shall die by tbem. cruel and unrelenting
assurance. CHAPTER XLIII.
It is stated the lord told jerry to take great stones in his hand, and
hide them in the brick-kiln, at the entry of pharaoh's house, monarchs,
since queen elizabeth's reign, do not allow biick-kilns near their houses.
see the piece on that subject by peter pindar ; but here the king is
to spread his royal pavilion. CHAPTER XLIV,
Thus saith the lord, ye have seen the evil I have brought on the
cities of judah, and they are a desolation ; no man dwelleth within them,
my fury and anger was poured forth and kindled in their streets, the
queen of heaven and drink-offerings are treated of,
CHAPTER XLV.
The words of jerry are written in a book, who tells the lord said, that
which I have built will I pull doAvn, and that which I have planted
will I pluck up. CHAPTER XLVI.
It is stated the lord says, order ye the buclder and shield, and draw
near to battle ; harness the horses, and get up, ye horsemen, and stand
forth with your helmets ; furbish the spears, and put on the brigandines ;
let not the swift flee away, nor the mighty escape, well might eliza
beth term her lord a man of war in the early part of her work, as she
hath shown herself disposed to bestow such a trait of character to it
from the beginning to the present fable.
CHAPTER XLVII,
The queen shows herself to be inclined again to terrify her subjects
with a threat of drowning, as being again declared by her lord, by pre
tence that it saith the land and all that is therein shall be overflown,,
and all the inhabitants shall howl.

264 REVIEW OP
CHARTER XLVIII.
No city shall escape the spoiler, vessels shall be emptied, and botties
broken ; I have caused wine to fail from the presses, every head shall
be bald, and every beard clipped, upon all hands shall be cuttings, and
sack cloth on all loins, saith the lord.
CHAPTER XLIX,
It is stated the lord saith it will cause an alarm of war to be heard,
and daughters shall be burned, and commands people to clothe with sack
cloth, and run to and fro by the hedges, for kings, priests, and princes,
shall go into captivity together, although elizabeth and her father,
henry the eighth of england, escaped captivity, they both must have
known many rulers went into captivity during their reigns, every one
who passeth by edom shall be astonished, and shall hiss, this last oft-
repeated finish to sentences that have no meaning in them, only conveys
the same uselessness that reprobate men frequently make use of to gar
nish their silly and oftentimes rude language.
CHAPTER L,
Jerry, it is stated, was told by the lord, babylon should be made des
olate, and no man should dwell in it, neither should beast ; and com
mands all inhabitants to remove out of babylon, and be as he-goats ; I .
will cause a great nation to come against babylon, the character of a
man of war is here kept up. CHAPTER LI,
The lord again commands that all in babylon be destroyed ; set up
the standard on its walls, make the watch strong, prepare the ambushes ;
thou art my weapons of war ; I will break nations in pieces, and destroy
kingdoms, and the horse, chariot, and rider, the maid and the man, old
and young. This, surely, is too absurd a fable to have been composed
by a sober person, and ought not to implant dread in the mind of any
person, although more cruel threats are added to the fable, such as break
ing in pieces the shepherd and his flock, the husbandman and his oxen.
CHAPTER LII.
A king reigns, a name is given to him, and his name is also recorded
in this said-to-be holy chapter ; which trifling kind of fable hath fre
quently aided in lumbering pages, but not very often the mem.ory, as

LAMENTATIONS. 265
other statements more prominently terrifying,'have generally made more
serious delusive impressions on young minds, where the task hath been
imposed ; the fabled king of this story is the same one whose eyes were
put out, and his sons slain by another king, in chapter thirty-nine ; the
same cruel story is also inserted in this chapter, and numerous repeti
tions can be found of other fables in various parts of the said-to-be holy
bible, strongly indicating lack of sober reflection in the composer of the
whole fiction, specified days and months have been occasionally affixed
to fabled occurrences from the beginning to the present chapter ; most
of them inconsistently wild and contrary to all well-known regular
courses of nature, and far beyond the bounds'of probability, serving only
to confuse and stupefy the mind of readers, or to discourage reading, by
which means most of those who are under necessity of devoting their
time to some industrial pursuit leave the confusing mass to the care of
those who make their living by preaching sermons from the most de
cent parts. t,
LAMENTATIONS : CHAPTER I.
How hath the city fallen that was great among nations ! how is it be
come tributary ! thelordhath trodden under footall'my mightymen! for
these things i weep, i called for my lovers, but they deceived me ; my
priests and elders gave up the ghost, i am in distress ; mj' bowels are
troubled, and there is none to comfort me. this mourning style of com
position appears as though the queen must have written it after she
lost her favorite earl. ^ CHAPTER II,
The lord slew with his right hand all that was pleasant to the eye ;
he poured out his fury like fire, and swallowed up places ; and hath vio
lently taken away his tabernacle, cast off his altar, and despised the
king and the priest, and made the 'wall and the rampart to lament.
this appears as though it was written during some violent outbreak of
the people against their rulers, and that the queen laid the blanie to
some supposed higher power than herself.
CHAPTER III.
Surely against me is he turned, my flesh and skin he hath made old ;
when i cry, he shutteth out my prayer ; he hath made me as a bear and
a lion, and hath broken my teeth ; i forget prosperity. The queen had
18

w-

266 REVIEW OF
no right to expect prosperity forever, nor to keep her teeth, nor to al
ways appear young, any more than the rest of her race, she complains
that she was a derision to all her people ! and tells her lord it had seen
their vengeance and imaginations against her.
CHAPTER IV.
-' How is the gold become dim ! the daughters of my people have be
come cruel ; they that fed delicately are desolate in the streets, and
those who were clothed in scarlet embrace dung-hills ; the lord hath
accomplished his fury, poured out his fierce anger, and kindled a fire
for the sins ofthe priests and the prophets, by this statement it ap
pears as though the composer of the fable was conscious she had sup
ported some wicked false men, and acknowledged they had shed the
blood of the just in her midst ! our persecutors , she says, are swifter than

eagles.

CHAPTER V.

Remember, lord, what is come upon us, and consider our reproach.
our^ inheritance is turned to strangers, our houses to aliens; serA'ants
have ruled over .us ; we get our bread with the peril of our lives ; wo
men and maids are ill-treated, and princes are hanged, the joy of our
hearts hath ceased ; our dance is turned to mourning, the crown has fall
en from our heads ; thou bast utterly rejected us. thus it is plain to be
seen that the disconsolate queen felt unhappy while she wrote this
mournful fable, which hath an appearance of having been composed
during an outbreak among her subjects.
EZEKIEL : CHAPTER I.
• It is stated the word of the lord came expressly to the priest ezekiel,^
and that its hand was on him ; and a whirlwind, cloud, and fire, enfolding
itself in brightness, came out ofthe north as the color of amber ; out of
it came four living creatures in the likeness of man, each had four wings
and four faces, with straight feet ; yet the sole of their feet, it is also sta
ted, was like a calf s hoof; sparkling like burnished brass ! with the hands
of man under wings on their four sides ! one face like man, one like a
lion, one like an ox, one like an eagle, thus were each one's four fa
ces, and their appearance was like burning coals ! when they traveled
they went on their four sides, and wheels went with them ; all were
lifted up frora the earth together ; and the likeness of the firmament on

EZEKIEL. 267
those four-headed non-such monsters AA'as as the color of the terrible
chrystal ; when they went, tbis fabled priest and prophet says, he heard
a noise Of their wings, as the voice ofthe almighty above the firmament,
the queen states for the purpose of stupefying her subjects, above them
was the likeness of a throne, as the appearance of sapphire, and
of amber, this was the appearance of the glory of god ; and i fell on my
face when i saw it ! of this last sentence being true, no one can doubt ;
that the composing queen, or any scribe or hero that she might en
list in the service of her fiction, would fall on their faces if they should
see srieh terrible nondescript, animate, and inanimate, and probably
meant by the fabricator of them, spiritual also.
CHAPTER II.
The queen, under the title of this fabled prophet, writes, the spirit
entered into me when it spoke, and set me on my feet ! by which state
ment, it appears, the composer of the fable scarcely felt herself able to
stand on her feet without help, the spirit is stated to have told this
priest to open his mouth and eat what it gives him, and that he saw
a roll of a book, with lamentation and woe written therein, and the
spirit spread it before him. CHAPTER III.
The spirit tells the man to eat the fabled roll ! and caused the man
to obey its command ; who states it was like honey ! and the spirit
tells the man, it had made his face and forehead strong, and took him
up, and heard' the noise ofthe living creatures' wings, and tbe wheels ;
and the lord told him he had made him a watchman, and to go to the
plain, and it would talk with me there, the composing queen appears,
again, to have needed aid to set her upright ! as she again states the
spirit set me on my feet : the great probability is, if she had not been in
daily practice of stupefying herself, she never would have been bold
enough to have let such fabrications remain in manuscript so long, as
to leave them for her chosen successor to publish ; and it cannot be any
thing more than reasonable to decide, that as the composition of the
work she left, under the titles of old and new testament, show their
composer could but seldom have been in a s^uitable- condition to com
pose with reason, the writing could only have been transcribed a letter
at a time, by the printer or any other person.

26S REVIEW OF
CHAPTER IV.
It is stated, a lord told a man to portray a city on a tile, and lay
siege to it, and build a fort against it, and set battering-rams around it,
and set an iron pan for a wall ; for i have laid their iniquity on thee,
and wiU lay bands on thee ; thou shalt not turn until thou hast ended
the siege, and this lord directs (ezekiel) the fabled priest to make
bread of ridiculous mixture, according to the number of days he lays on
his side, and commands that he eat it tbr ee hundred and ninety days,
and bake it with man's dung.- the lord also commands that its own
chosen people should eat it ; then tbe fabled prophet teUs the lord
abominable food hath not entered his mouth from his youth ; then the
lord condescends to allow cow's dung instead of man's, and commands
that the bread be prepared with it. surely this fable palpably proves
it hath been fabricated by a person under inspiration of strong drink,
who was of tyrannical disposition, thinking nothing too repulsive or
severe for her deluded, uninformed subjects.
CHAPTER V.
And thou, son of man, take thee a sharp knife, a barber's razor, and
cause it to pass on thy head and beard ; and weigh the hair, and smite
it with a knife, and bind a small number on thy shirt, and scatter some
to the wind, and cast some in the fire, this lord also commands that
fathers eat their sons, and sons eat their fathers ; and says, as it lives,
it will not have pity ; i the lord have spoken it, i will break your staff
of bread, thus hath a cruel queen strove to terrify her subjects, and at
'same time exposed her lack of sober reflection.
CHAPTER VI.;
The queen pretends, under the title of this hero, that a lord directed
him to teU mountains, hills, vaUeys, and rivers it would destroy them
by sword, and scatter bones and dead bodies, and lay waste dwellings
and cities, in ninth verse, indecency is added ; sword, pestilence, and
famine, are again treated of, showing that the queen composer still con
tinued inclined to alarm her subjects.
CHAPTER VII,
It is stated, the lord said, its eye shall not spare, neither would it have
pity, and that it would pour out its fury, and accomplish its anger on peo
ple ; and all hands shall be feeble, and all knees weak as water, and bald-

EZEKIEL. - 269
ness on all heads, and they shall cast their silver into streets, and the
worst ofthe heathen shall possess their houses ; none shall find peace, and
they shall know that i am the lord ; which fable doth manifestly show
that the composer did neither know or believe in the existence of any
power higher than herself CHAPTER VIII.
Under the title of this fabled prophet, it is pretended the hand of a
god, fell, appearing like fire, from its loins downward and upward ; and
it Ufted .this hero up by a lock of his head, to the door of the inner gate
of the altar of jealousy, it also brought this hero to the door of the
court, by a hole in the wall, and told him to dig in the wall, and a thick
cloud of incense went up, and women sat weeping ; the composer show
ing she still felt cruelly incUned, again stating, the lord said its eye should
not spare, neither would it pity. CHAPTER IX.
It is stated god called to a man clothed in linen, who had an ink-horn
by his side, and told him to set a mark on the forehead of men that sigh-
by this it appears the queen did try to increase the fears of those who
were already unhappy ; and, doubting the effect of such threat, states, the
lord commanded all to be slain, young maids, women, and little children.
this hero says, while they were slaying, he asked god if it would de
stroy all the residue in its fury ; and it repeats the oft-told cruel story,
that its eye shall not spare, neither would it pity, adding to the nu
merous proofs that have preceded this fable, that the queen compose
ruminated on deception and cruelty. CHAPTER X.
The fabled linen-attired man is brought into requisition again ¦ he is
commanded to go in between wheels under the cherub, whose wings, it
is stated, were heard as the voice of the almighty, a cherub took with
its hand, and put into the bands of tbe man clothed in linen, fire that
was between the cherubs ; four such nondescripts are treated of as
were in first chapter, and in the same crazy-Uke style, every one having
four faces bestowed on them again ; and when they went, they went on
four sides, as before stated, and each one also had four wings ; and their
bodies, hands, and wings, the queen of the fable allows, were full of eyes,
and even the wheels that these four. had. here it doth appear that the

270 REVIEW OF
composer had made too free use of wine to remember she had written
the fable before. , CHAPTER XI,
The east gate of a lord's house is treated of, and that a city was a
cauldron, and people the flesh, which sentence hath been inserted in a
former fable of the queen's work ; streets being filled with' the slain is
also again treated of, and that the lord says it will bring a sword again
on people. , CHAPTER XH,
This fabled prophet is again commanded to dig through a wall, and
he says, he dug through with his hand ; and the lord tells him, to people
he was their sign, the net of the lord is again treated of ; also the sword,
famine, and pestUence, and of cities being laid waste ; and prophecies,
and visions are renewed again and again.
CHAPTER XIII,
Prophets are compared to foxes ; and the lord says, it will rend the
wall in its fury, when it is finished ; so will i break down the vrall ye
have daubed with untempered mortar, that it shall fall, and ye shall be
consumed ; and know that i am the lord, thus queen elizabeth doth
continue to expose her desire to terrify her subjects, and at the same
time showing she was not sober enough to do so ia a skilful manner.
CHAPTER XIV.
It is stated the lord said, if a prophet be deceived, i the lord have de
ceived him, and wdl destroy him, that the house of israel shall go no
more astray from me. the cruel threat of breaking the staff of bread,
and of pestilence, sword, and famine, and of neither son or daughter
being saved, are all treated of again.
CHAPTER XV,
It is stated the lord asks a man if men Avill take a pin of the grape to
hang a vessel on, telling the men, behold it is cast into the fire, it is
burned, it is meet for nothing, and the queen again states, the lord says
it will make the land desolate, CHAPTER XVI,
The lord is stated to have told this fabled prophet to cause something,

EZEKIEL. 271
and informs him he was not washed to supple him, on the day he was
born ; and that it had washed him with water, and had anointed him
with oil, and clothed him with broidered work, and shod him with badg-^
ers' skins, and girded him with fine linen, and covered him with silk, and
decked him with ornaments, bracelets, and gold chains, jewels, ear-rings,
and top-knot of beautiful crown,; but thou didst trust in thy beauty, and
played the harlot, all of which doth show the composer did more know
of tawdry, senseless ornaments than she did to any superior power to
herself, much indecency is added.
CHAPTER XVII.
It is stated the lord talked about an eagle, and the drowned king
pharaoh, and his mighty army, and about its own oath, and that it said,
all the trees of the field shall know it hath brought down the high tree,
and made the dry tree to flourish. CHAPTER XVIII.
It is pretended a lord talked about sour grapes, and children's teeth
being set on edge ; and of people eating on a mountain, and of a man
being put in chains. CHAPTER XIX.
An interrogatory is put of an unnatural and absurd kind, without di
rection to any body, or to any spirit, either visible or irivisible. and it
is not pretended that any lord or god spoke one word, which is the case
in many chapters. CHAPTER XX. '
The fabled land flowing with milk and honey is again treated of.
and that a lord says, as it lives it will rule over people with fury, and
bring them into the wilderness, and there plead with you face to face. :
CHAPTER XXI,
The lord, it is stated, tells ezekiel to tell people it will draw its sword
out of its sheath, and that it shall not return any more, that all flesh may
know it is the lord, it is plain to be seen, that a tyrannical, cruel queen
continued thus, far, while writing the work she left, steadfastly inclined
her subjects to affiight, in order to hold them in surveiUance. much
more is stated about sword, bright sword, &c.

272 REVIEW OF
CHAPTER XXH.
It is stated a lord teUs ezekiel people hath become tin, brass, iron, and
lead, and says it will blow on them in fury, and they shall be melted ;
it also says, there is a conspiracy of prophets, like a roaring lion, this
appears as though the queen entertained fears of some such kind of
characters conspiring against her, during a period of dissatisfaction or
outbreak among her subjects, priests, she states, have violated my law ;
i am profaned among them. CHAPTER XXni.
It is stated a lord tells ezekiel a woman had two daughters, who were
not virtuous ; their names are recorded in the said-to-be holy chapter ;
and much indecency is added in the fable, the queen generally dero
gating the female character when she treats of them.
CHAPTER XXrV.
Ezekiel ; it is stated the lord tells this hero to tell people to set on
a pot, and pour water into it, and gather into it the thigh, shoulder,
choice bones, and every good piece, and burn the bones under it, and
make it boil well ! it again tells the people, ezekiel shall be a sign un
to them.
" CHAPTER XXV.
It is stated a lord tells ezekiel that it will make rabbah a stable for
camels, and that one set of people shall eat the fruit of another, and
drink their milk, and it says, i will destroy them, and they shall know
it is the lord, here the queen doth appear to have been too much
overpowered with wine, while writing the fable, to be able to consider
slain bodies could not know who was lord or duke I man and beast are
all to be cast off, which is similar composition to the flood fable, (see ge
nesis chapter vii.) CHAPTER XXVI. -"-¦;•
This chapter begins in the same manner as statements in the fable
of the flood, specifying year and day ; it is stated a lord says, it will
cause many nations to come against one ; it shall be spoil for the na
tions, and a place for spreading nets in the midst of the seas ; daugh
ters shall be slain in the field ; and twice this lord promises to make peo
ple Uke the top of a rock.

EZEKIEL. 273
CHAPTER XXVII.
Ivory benches are treated of, and sails of fine embroidered linen ; ma
ny ships, merchants, mariners, and caulkers also.
CHAPTER XXVHI,
It is stated the lord tells ezekiel it wiU send pestilence and blood in
to streets, and the wounded shall be judged by the sword.
CHAPTER XXIX.
Day and month are again specified, and the drowned king pharaoh
is to be told by ezekiel that a lord is against him, and will put hooks
in his jaw, and will leave him thrown in the wilderness.
CHAPTER XXX.
It is stated that the lord told ezekiel to howl, for the day of the lord
is near, and the sword shall come on egypt, and great pain in ethiopia ;
and they that uphold egypt shall fall, and her foundation shall be brok
en down, and they shall know that i am the lord ! and messengers shall
go forth from me in ships, to make the ethiopians afraid ; and i will make
the rivers dry, and sell the land ! and set fire in egypt ; young men shall
fall by the sword, and they shall know i am the lord ! the continuance
of cruel dismal threats have been a favorite theme with the queen, thus
far, through the work she left. CHAPTER XXXI.
In the eleventh year, third month, and first day, ezekiel doth say, the
word of the lord came to him, (for about the hundredth time this hath
been pretended), he is commanded by a lord, according to what the
queen aims to make her subjects believe, to speak to king pharaoh ;
apparentiy forgetting all her fables in exodus she had written about
this fabled king, wherein she treated of him and his army having the
waters of a sea that had been standing up Uke two walls brought over
him, and also thrown in the sea ages ago.
CHAPTER XXXII.
In the twelfth year, twelfth month, and first day, it is pretended the
word of a lord came to ezekiel, telling him to take up a lamentation for
king pharaoh, and say unto him, thou art like a young lion, thou art as
a whale in the sea. surely this is bad logic throughout, to portray

274 REVIEW OF
pharaoh as possessing the greatest powers that are known on land and
in the seas, and yet to take up a lamentation for him : as he is also re
presented lar'ge enough to fiU all the beasts of the earth.
CHAPTER XXXIH,
Now Avill i rise, saith the lord, now will i be exalted ; ye shall con
ceive chaff, ye shall bring forth stubble ; your breath as fire shall de
vour you, and people shall be as burnings of lime, and be burnt as cut-
up thorns, the terms conceive and travail are frequently inserted in
the work the virgin queen left ; which appears as though she was dis
satisfied with leading a life of celibacy, and thought much on the courses
of the married and mothers. CHAPTER XXXIV.
The reputed word of the lord ; let all hear that is in the world, for
the indignation of the lord is on all nations, lie hath utterly destroyed
them, and the mountains shall be melted with their blood, for my sword
shall be bathed in heaven, and all the host of heaven shall be dissolved ;
the swoid of the lord is filled Avith blood, it is made fat with fatness.
the cruel-minded composer, in twelfth chapter of revelations, also en
deavors to terrify her subjects by stating there was war in heaven.
CHAPTER XXXV.
The said-to-be word of the lord ; behold, mount seir, i will make thee
desolate, and lay thy cities waste, and thou shalt know that i am the
lord, this last sentence is inserted in such numerous instances, that it
would be difficult to enumerate them ; and they certainly show that the
composer of the various fables, in which such bold declarations are
made, knew nothing of such a portrayed power, and that she was afraid
she should not make her subjects believe her stories about it. the sen
tence is repeated, also the threat ofthe mount being made desolate.
CHAPTER XXXVI,
The said-to-be word of the lord ; in the fire of my jealousy have i
spoken against the heathen and all idumea, to cast it out for a prey ; and
it says, the way of israel was like the uncleanness of a removed woman ;
wherefore i poured my fury on them, but i had pity for my holy name?
which israel had profaned, thus the composer strives to confuse her
subjects, and shows want of sober reflectiori in the attempt.

EZEKIEL. 275
CHAPTER XXXVH.
The said-to-be word of the lord : speaking to bones, tells them it will
cause breath to enter into them, and it will bring sinews, flesh, and skin
on them, and they shall know that i am the lord, and the fabled eze
kiel, like a faithful priest and aid in the assumption, declares he heard
a noise, and saw a shaking, and the bones came together, bone to his
bone ; and the sinews, flesh and skin came on them, and breath came
into them, and they Uved ; and the lord tells this man friday that the
bones were the whole house of israel, and commands him to inform
these lively old dry bones that it will cause them to rise out of their
graves, surely if the queen of the fable had kept sober, she would have
first risen the bones out of their graves.
CHAPTER XXXVIII.
The reputed word of the lord : o gog, i will put hooks, into thy jaws,
and bring thee and thine aroiy, clothed with all sorts of armor, and with
bucklers and shields, all handling swords ; be thou prepared for thyself
and company, and thou shalt say, i will go to the uncalled villages that
are at rest, to take spoil, the city where elizabeth resided, and many
towns of her realm, had walls, towers, and gates, during the period of
her writing, and long after. CHAPTER XXXIX.
The reputed word of the lord : behold, i am against thee, o gog, i will
smite thy arrows out of thy left hand, and cause them to fall out of thy
right, and i will give thee to beasts ; thou shalt fall on the field, for i
have spoken it, saith the lord, surely the present generation need to be
thankful every day that all such cruel lords keep out of their way, and
have nothing more to say ; but the composing queen goeth to greater
extent with her fiction, boldly stating, the lord commanded the fabled
ezekiel to tell the feathered tribes, and every beast, to assemble at a
great sacrifice on the mountain, that they may eat flesh, and drink blood
till they be drunken ; ye shall be fiUed at my table with horses and
chariots, saith the lord, surely here is greater proof that the queen of
the fable was in a condition that rendered her unable to compose with
reason, than that the writing proves any deity was known.
CHAPTER XL;
On a specified day this fabled priest doth say, the hand of a lord, in

276 REVIEW OF
the vision of god, set him on a very high mountain ; where was a man
looking Uke'brass, standing by a gate, with line and reed in hand ; then
he came to tbe gate, and went up stairs and measured the threshold of
the gate, accordmg to this part of the fable, it appears the composing
queen was not, at the time of writing it, able to soberly reflect her state
ments about the gate made it necessary it should possess locomotive
power, to enable it to travel with the man of brass, surely she was not
a sober old lass, forty verses are mostly fiUed with statements about
the gate. CHAPTER XLL
Contains twenty-six verses of descriptions of posts, doors, chambers,
and ornaments of a fabled temple, cherubims, palm-trees, &c. &c.
CHAPTER XLIL
Contains twenty verses, mostly ffiled with_ ludicrous descriptions of
charribers for priests, who are allowed to eat in the holy chambers ; but
they are commanded to pull off their holy garments, so, of course, must
come off the holy short linen breeches, and the embroidered robe that
was hung round with gold bells, which the queen bestowed on them in
exodus, twenty-eighth. CHAPTER XLIII.
Ezekiel wants people to put away their kings, and then he will con
descend to dwell among them forever, the glory of the lord, it is
stated, came into the house by way of the gate, but it is not pretended
that either a visible or an invisible lord spake a word, several verses
are filled with inconsistent stories about offerings and sacrifices, of bul-
^ locks, &c. CHAPTER XLIV.
The story of the gate continued : a lord commands it to be shut, and
people are forbid entering it, because a lord passed through ; but the
prince is allowed to sit and eat therein, which looks as though the queen
of the fable had not lost hope of being mother to a prince, about twenty
verses are mostly filled with nonsense about gates, chambers, priests,
and tbeir ordinances. CHAPTER XLV.
A portion of land is commanded by a lord to be offered as an oblation

i EZEKIEL. 277
to itself, and measurement specified by it ; and the queen of the fable,
commands that a portion shall be for the prince, indicating she still re
tained hopes of giving birth to a young prince.
; CHAPTER XLVI.
The reputed word of the lord : the gate of the inner court shall be
shut on the six working days, and be opened on the day of the new
moon and sabbath ; and the prince shall enter by the way of the porch
of that gate, and the priest shall prepare burnt and peace oflerings,
and worship at the gate's threshold ; and people shall worship at the
door of the gate before' the lord ! it is much to be hoped that the
rising generation will read and inform themselves of the necessity of
discontinuing the fm-fher use of the inconsistent fables left ' by queen
elizabeth, that were published by her successor to the throne of erig-
land, and palmed on mankind by their aids as the word of a lord, a
place for the priests to boil offerings is stated to have been four buildings
in a row. CHAPTER XLVI.
The fable of the gate continued: the man of brass, with reel and
line ih hand, brings the fabled ezekiel out of the way. of the gate !
again and again he measured, and told ezekiel it should come to pass
that everything which liveth where rivers come shall live, because the
waters shall be healed ; but the mine and marsh shall not be healed,
but by the rivers trees shall grow, and their leaves shall not fade, it
is stated a lord describes the border, surely a great improvement in
mind, manners, and comfort might reasonably be expected, if all man
kind would devote their study to useful improvements of the realities
they know, instead of distracting their minds about imaginary spirits
and regions. CHAPTER XLVIII,
The queen of the fable commands that a large oblation of land be
offered to her lord, and allows sanctified priests a large portion, and
commands that ovei^ against the border of tbe priests, the levites shall
have large possessions also, these are the fabled servants, given by
the lord to do the work of the fabled sanctuary, in first of numbers.
repetition is again made about oblation, with command that it be twenty-
five thousand square cubits, and that the residue shall be for the prince.

278 REVIEW OF^
many more gates are treated of in the fable, ending with the declaration,
and the name of the city, from that day, shall be — the lord is there !
evidently a tipsy-like imagination. DANIEL: CHAPTER I,
This chapter treats of the captivity of a king, ajid of the prince of
the eunuchs giving daniei and some others names ; and daniei, it is
stated, had understanding in all visions and dreams ! and the king, it is
stated, found daniei, and the other children that he had taken care of,
ten times better, in matters of wisdom and understanding, than all the
astrologers and magicians of^the realm, nothing more holy in this
chapter. CHAPTER II.
This chapter commences employment for the faculty the writer has
represented Daniel to possess, a king dreams, and calls the magicians,
astrologers, sorcerers, and the chaldeans. the chaldeans request to
know the dream of the king ; he tells them it is gone from him, and
if they do not make the dream known unto him, with the interpreta
tion, they shall be cut in pieces, the chaldeans request again to have
the dream shown to them, and say they would interpret it ; but the
king orders all the wise. men of babylon to be destroyed, daniei teUs
the king, if he would give time, that he would interpret his dream ;
then, it is stated, was the secret revealed to daniei 'in a night-vision !
daniei tells this king that he is a king of kings, for the god of heaven
hath given the power and glory, daniei tells the king that god hath
given him the children of men, the beasts of the field, and the fowls,
and hath made him ruler over all, and that he is the head of gold ! and
that after him shall rise another kingdom inferior^ and a third kingdom
of brass, this i should think brazen enough for any reader, without
repeating the rest of the nonsense contained in the chapter, as not a
particle of any thing more holy can be found within its forty-nine
verses. CHAPTER IIL'' %
Nebuchadnezzar, the king alluded to in the two previous chapters,
it is here stated, made an image of gold,'^sIxty cubits high. It is not
probable such an image was ever seen ; and even if it had once been,
it could not be sacred Or holy, and a story about it could not be needed

DANIEE. 279
in holy writ, then a long detail of officers, and their titles, is stated,
that the king sent for to come to the dedication of the monstrous image.
all these personages' titles are specified in full detail again, as having
arrived ; all precisely in the style that is used from the beginning of
the bible to this story ; proving to the attentive reader of the different
stories that they have all been written by one person, the king makes
daniei a chief of the governors over the wise men of babylon, in last
chapter., and daniei set shadrach, meshach, and abed-nego over
babylon. these are the men whom fire could not injure, and are, by
this statement, brought forth in readiness for another wild story, which
is preceded by the statement that a herald cried aloud to all nations,
that at the time they heard the sound of a variety of musical instru
ments, which are specified, all should fall and worship the golden image
that the king had set up, and those that did not should be cast into a
burning furnace the same hour, the three men named above' refused,
and were cast into a furnace, when it was heated to seven times its
usual degree of heat, and not an hair of their heads was singed, it is
stated, but as mankind of the present age have not known of evi
dence of any such unnatural occurrence as consumable substances not
being affected in the midst of fire, they have sufficient reason to be
convinced the statement is false ; and none but an insane person would
tell such a tale as truth, for every one of sane mind would be aware
such an account could not be believed to be true.
CHAPTER IV.
This chapter consists of a statement made hy king nebuchadnezzar
of his dream, and his thoughts, and his visions, and that these made
the king afraid, then repetition is made of his sending for the wise
men, that they might make known to him his dream, which he did
not appear to have ingenuity to invent, or memory to enable him to
relate it, if he had dreamed any. much nonsense is stated about a tree
that reached to heaven, daniei tells the king that his greatness reach
eth to heaven ! and his dominion to the end of the earth ! but it is
not probable that daniei knew the location of any heaven, nor the end
of the earth, the powers of flight and travel not being, equal to what
they are at the present time, in verse thirty-three, it is stated nebu
chadnezzar the king was made to do a queer thing ; he eat grass, and
his nails grew like birds' claws, and his hair like eagle's feathers, prob
ably he might have dreamed this, or thought it was so while in a state

280 REVIEW OF
of insanity ; for he states that his understanding returned to him. but
all the wild statements, thus far through the bible, appearing exactly in
the same style of composition as they are commenced in, proves more
convincingly that they are the work of one wild head.
CHAPTER V.
But the king makes a feast to a thousand of his lords, according to
the manner this statement is made, it is reasonable to infer he had many
more lords : probably the thousand were the favored half, but at all
events, one thousand would answer the purpose of having one in a
thousand different places, with the aid of magicians, to pretend to work
miracles, and by skill, practice, and quick movements, might deceive and
delude vast numbers of credulous persons, the king drinks wine before
his ope thousand lords, and orders the golden and silver vessels to be
brought that his father, king nebuchadnezzer, had taken from the tem
ple, that he and his princes, wives, and concubines might drink ; a long
story, is given, that the several personages drank, and praised the gods
of gold, silver, iron, and brass, and those of wood and stone, thus it
appears gods of many kinds were plenty, as well as living lords, next
in order is an unnatural story of the fingers of a man's hand writing
on the wall of the king's palace ; and the king saw the part of the hand,
and his joints were loosened, and his knees smote each other, and
he cried aloud to have the astrologers, chaldeans, and soothsayers
brought ; and said, whosoever shall read this writing, and show me the
interpretation of it, shall be clothed with scarlet, and shall have a chain
of gold about his neck, and shall be the third ruler of the kingdom ; in
similar manner to this extravagant story, as the writer composed his
books under the various titles he has given to them from moses to the
present daniei, making the principal theme throughout as an inducement
and example for people to submit to and follow, scarcely a particle
amounting to any benefit to community, and only forming golden har
vests for kings and priests. CHAPTER VI.
This chapter continues the statements of kings possessing great power,
by stating, king darius set over the kingdom an hundred and twenty
princes, and three presidents over them, that the princes might give
account to the presidents, and the king have no damage, this story
forms, as a preliminary to one that is to come of daniei being cast into

DANIEL. 281
the lions' den ; all the presidents and princes assemble and tell the
king to Uve forever, if their word could have been of any avail, it
would have made an important tale ; and that they have consulted to
establish a royal statute, that whosoever shall ask a petition of any god
or man but the king shall be cast into the den of lions, and the king
signed the writing and decree : the writer here makes kings as well as
priests the lions of the day. and daniei afterward being caught praying,
the king commanded, and the others took daniei and cast him into the
den of lions, thus this tale addeth to the numerous ones that have pre
ceded it of the same meaning, and end and aim evidentiy to impress on
the minds of mankind that kings and priests, with their officers, were
endowed with great power and wealth, in order, beyond a doubt, that
the same extravagant extortions might be exacted from the people as
is represented to have been taken from their ancestors ; and it is natu
ral to suppose a writer of such extended imagination as the author of
the bible must have possessed would have been bountifully provided
for by almost any monarch in power at tbe time, the next part of the
story is altogether in favor of those who live by preaching about an in
visible spirit, which . no material being can know of its existence ; that
is, that such a spirit preserved the praying daniei from the voracious
lions, by the angel of god being sent into the den and shutting the lions'
mouths, no man would be willing to trust to such imaginary help and
take the risk. CHAPTER VII.
The unimportant tale is here told that daniei spake ; surely it could
not be sacred or holy that a man should speak : and he said, he saw in
his vision four great beasts come up from the sea. this surely could
not be an holy truth, as beasts are not yet known to come out of water.
the first was like a lion, and it had eagles' wings, and the wings were
plucked, and it was made to stand up Uke a man, and a man's heart was
given to it. twenty-seven verses compose this chapter of similar non
sense. — the thirteenth of revelations corresponds with this.
CHAPTER VIII,
Is a continuation of daniel's vision, and is a suitable subject for de
rision. CHAPTER IX,
It is stated, daniei tells the lord much, and beseeches him to let hig
19

282 , REVIEW OF
fury and anger be turned away from the city of Jerusalem, and while
he was praying, it is stated gabriel, whom he had seen in his vision,
being caused to fly swiftly, touched daniei about tbe time of tbe evening
oblation, and said he had come to give him skill and understanding.
most men have understanding sufficient to know that such acquirements
are not obtained in such short notice, neither do they ever form part of
a man's character without his efforts to obtain them, and train them into
his habits by custom and attention. CHAPTER X.
Daniel states he saw the vision, but the men that were with him did
not : surely this is neither sacred or holy, and he mourned three weeks,
and did not eat bread or flesh, neither did wine come into his mouth until
the three full weeks had expired, of such starvation he must have been
tired, had he gone without food the time he pretended he did, or the half
of the time, from the knowledge mankind have of what starvation the
human form can bear, they know he never could have told another false
tale, but he states that he alone saw the vision ; and a man appeared
whose loins were girded with gold, with body like a beryl, his face like
lightning, eyes as lamps of fire, and arms and feet the color of polished
brass, this is cfertainly brazen enough not to be sacred or holy.
CHAPTER XI.
This contains the unimportant prophecy that three kings shall be in
persia, and a fourth shall be far richer than all they, the writer might
have known that four had reigned, and how their circumstances had
been when she wrote the story of them ; and Avhether he did or did not,
it cannot be of any consequence to the present generation whether
any such kings ever existed ; it is of much more importance to them to
lend their aid in promoting the growth and increase of what is neces
sary for their support and comfort at fhe present period, than it is to
puzzle themselves about that which hath turned into dust, and cannot
at this period even enrich the soil, daniei pretends, or so it is stated he
says, one touched him, and he retained no strength ; and there remained
neither strength nor breath in him. another touched him, and strength
ened him. daniei appears to have several lives ; he neither eats nor
drinks during three full weeks ; he of course must have been dead at the
end of that time, next he states, no breath was left in him ; of course
he could not have either written or spoken, this only corresponds with

HOSEA. 283
the .story in the last book, the same] writer undoubtedly wrote under
the title of moses, whose death and burial, and the time people mourned
for him, is stated in the writing attributed to him. it is stated, the king
of the south shall destroy many ten thousands, but the king of the north
shall return with a greater multitude, and the robbers shall stand up
against the king ofthe south, this is certainly a wild tale, that a king
who could have many ten thousands destroyed should have robbers
stand up against him. in twentieth verse it is stated, a vile person shall
obtain the kingdom by flattery, many more wild prophecies are stated
in this chapter, and are of no consequence to any one : all that they
ishow is, that the writer was a crazy shrew.
CHAPTER xn.:
It is stated, daniei looked, and behold ! there stood other two ; one
on this side of the bank of the river, and the other on that side of the
bank of tbe river, and one said unto the inan clothed in linen so and so,
this is a continuation of his whimsical vision, and only shows that the
style is the same the writer has used thus far through the bible, holding
to the doctrine of supporting kings and priests in ease and luxury, and
fiUing other pages with wild nonsense.
HOSEA : CHAPTER I.
Tbe queen of the fable states, tbe lord told this hero to take a wife
and children of whoredoms ; the wife bears hosea a child, the lord tells
him to call him jezreel ; the wife bears a daughter, and god names
this child ; the wife bears another son, and god names this son also ;
thus, of course, saving the man the customary christening fees, partic
ularly if he was to have all his children christened in the same man
ner, and had them proportionably fast as the Israelites , of whom, it is
stated, their chUdren should be as the sand of the sea, which cannot be
measured or numbered. , *
'CHAPTER IL
Plead with your mother, for she is not my wife ; neither am i her
husband, surely this cannot be the word of so wise a spirit that could
make the earth and seas in a day ! wine, licentiousness, indecency,
and lewdness are treated of in bold style, showing the queen of the
fable was not able to compose with reason whfle writing it.

384 REVIEW OF
CHAPTER III
It is stated, the lord told hosea to love an adulteress ; so the hero of
the fable says he bought one, and told her she should not play the har
lot, this term elizabeth hath often inserted in her work.
CHAPTER IV,
The reputed word of the lord : thou shalt fall in the day, and the
prophet in the night, and i will destroy thy mother ; my people are
destroyed for lack of knowledge ; they shall commit whoredoms, and
not increase ; whoredom and wine take away the heart, surelj'' no
person but a dissipated, licentious reveller would have thought of
writing this, and they only in a period of remorse that their own
course of conduct had caused, the word of the lord, or so reputed to
be :, my people ask counsel, for the spirit of whoredom hath caused
them to err, and they have gone a whoring ! your daughters shall
commit whoredoms, and your spouses adultery, and i wiU not punish
them, much indecency of gross nature is added, such as no sober
person would be likely to have boldness enough to declare to be the
word of a lord. CHAPTER V.
Hear this, o priests ! blow ye the cornet ! cry aloud ! i will pour
out my wrath like water, and will be as a lion, surely there is nothing
worthy of adoration portrayed here.
CHAPTER VI.
'What shall i do unto thee, o judah t for your goodness is as the
morning cloud ; therefore i have hewed them by the prophets, and slain
them by the words of my mouth, they have dealt treacherously ; and
as troops of robbers wait for a man, so tbe company of priests murder
in the way by consent, for they commit lewdness, the queen of the
fable appears to be in an unusual ill mood toward priests, for she
generally bestows honors and rewards on them throughout the work
she left. f CHAPTER VII.
They are aU adulterers, as an overheated oven, the princes have
made the king sick with bottles of wine, here it is again seen that
the composing queen retained her fond recoUection of wine, and knew
the effects of intemperance.

HOSBA. 285
CHAPTER VIII.
Set the trumpet to thy mouth; mine anger is kindled; israel is
swallowed up. CHAPTER IX.
The wine-press wUl not feed them, and the new wine shall fail.
thou hast gone a whoring, and loved a reward on every corn floor.
they shall not offer wine to tbe lord, though they bring up their
children, i will bereave them, that there shall not be a man left, the
queen of the fable requests her lord to give them a miscarrying womb
and dry breasts, which condition she appears to consider a great pun
ishment ; and many parts of her work correspond to prove she had
long considered such condition a reproach and punishment.
CHAPTER X.
The queen of the fable prophecies, people shall say they have no
king, of course she must have been conscious that neither jew nor
gentile in england had a king over them during her reign, the king of
samaria, she states, is cut off ; therefore a tumult shall arise among
people, and fortresses shall be spoiled, and mothers shall be dashed in
pieces on their children in the day of battle ; the fabrication only show
ing its composer naturally cruel inclined, and lacking sobriety while
composing it. CHAPTER XI.
They shall walk after the lord ! he shall roar like a lion ! the chil
dren shall tremble, and i will place them in their houses, saith the lord.
CHAPTER XIL
The lord hath a controversy with judah, and will punish Jacob, who
took his twin brother by the heel in the womb ; which unborn babe is
stated to have had strength and power with god, and power over an
angel. CHAPTER XIH.
It is pretended an invisible spirit tells people, i am the lord thy god !
and says there is no saviour beside it, and that it did not know them
in the land of drought,^and that it will be unto them as a lion, and
meet them as a bear bereaved of its whelps, and rend the caul of

286 REVIEW OF
their hearts,\and_devour like a lion ; i will be thy king ; i gave thee a
king in mine anger, and took him away in my wrath, travailing
women are treated of ; the fable ending with, children shaU be dashed
in pieces, and women with chUd ripped up ; showing that the
motheriess monarch of the fable felt envious of mothers with babes,
and that wine had emboldened her to show her envy.
CHAPTER XIV. ,
We wUl not ride on horses, the probability is, the composer felt
herself too old to ride oq a saddle, the wise, she states, shall under
stand these things, from this we may suppose, elizabeth thought the
redness of her nose would let the wise understand why she preferred
riding in a carriage. JOEL: CHAPTER I.
The reputed word ofthe lord : tell your children, that which the palmer
worm hath left the locust hath eaten, that which the locust hath left
the canker worm hath eaten, and that which the canker worm hath left the
caterpillar hath eaten, awake, ye drunkards ! and weep and howl, ye
drinkers of wine ! surely, every reader of this fable who strives to be
guided by reason, must discern that the queen ofthe fable was not able
to compose rationally at the time of writing it, and that she must
have been strongly inspired with the fumes of wine to have been bold
enough to have fabricated the wild nonsense ; and that her continuing
to fabricate so much shameful inconsistency, and to leave it for her
successor to publish, conveys strong , proof that she was but seldom
sober during the period she composed and wrote the whole fiction that
forms the bible, testament, and apocrypha, to aid her in this work,
she had the advantage of whatever bible might have been in use during^
her father's reign, to extract from, CHAPTER II.
, The queen of the fable tells us to blow the trumpet and sound an
alarm, and let the inhabitants tremble, for the day, she doth say, of the
lord is nigh at hand ; a fire devoureth, a flame burneth before them ;
their appearance is as horses, and as horses they shall run ; Uke the
noise of chariots on the tops of mountains, they shall leap, as a strong
people set in battle array ; all faces shall gather blackness ; they shall
run like mighty men, and climb the wall ; they shall run on the wall, and

AMOS. 287
xlimb on the houses, and/ enter windows like a thief, the earth shall
quake, and the lord shall utter its voice before his army, for his camp
is very great, blow the trumpet, sanctify a fast, let the priests weep :
i will reriiove the northern army with his face toward the east sea,
and his hinder part toward the outermost sea. fats shall overflow with
wine and oil. this appears as though the composer wrote it after she
did dine on rich fare, and filled all the space she had to spare with
overflowing plenty of strong wine.
CHAPTER III.
The reputed word of the lord : they have given a boy for an harlot,
and a girl for wine, that they might drink ; age hath taken my silver
and gold, i will sell your sons and daughters to people who will sell
them again, the mountains shall drop new wine, and hills shall flow
with milk, and the earth shall shake, so ye shall know that i am the
lord, the composer shows, throughout her work, that she doubted of
¦making her subjects believe her inconsistent stories about a lord or god,
'by the innumerable declarations she makes of those words, while attrib
uting incredible transactions to such a suppo'sed spirit.
AMOS: CHAPTER I,
The reputed word of the lord : who, it is again stated, will roar, and
send fire into a man's house, and cut off inhabitants, and send fire on a
wall, which shall devour palaces, and will send fire in another place,
and in yet another, and will kindle fire in, yet another, the queen of
the fable manifestly pictures in her imagination a very fiery lord.
CHAPTER II.
The repute|d word of the lord : it says , it will send a fire on moab
and moab shall die with shouting and sound of trumpet, and it will
slay the judge and princes, it complains that israel sold the rio-hteous
for silver, and the poor for a pair of shoes, and that father and son
would make free with the same maid, and lie down and drink wine-
thus, it is plain to be seen, the wild composing queen retained fond
recollection of wine throughout the work she left, and that its incon
sistency shows she was in the practice of distracting her mind by par
taking too freely of it, CHAPTER HI. '
The reputed word of the lord : shall a trumpet be blown, and the

288 REVIEW OP
people not be afraid > shaU there be evil in a city, and the lord hath
not done it ? the lion hath roared, who wiU not fear > as the shepherd
taketh two legs, or a piece of an ear, out of a lion's mouth, so shall
the children of israel be taken from a corner of a bed or couch ; and i
wUl smite the winter-house with the summer-house, and the houses of
ivory shall perish, there cannot exist a reasonable doubt but that
queen elizabeth of england knew more about ivory, and other valuable
realities, than she did of any invisible lord, god, or ghost.
CHAPTER IV.
The reputed word of the lord : it says it will take you and your pos
terity away with fish-hooks, and give cleanness of teeth, and want of
bread ; and commands people to bring sacrifices every morning, and
tithes after three years, it also says, it hath sent pestilence among peo
ple, and slain their young men with the sword, and taken away their
horses- cruelideas are exhibited in the work queen elizabeth left, from
the beginning of genesis to the end of revelations, which can be discern
ed by perusal ; and in her apocrypha the same style of composition is
predominant also. CHAPTER V.
The reputed word of a lord : who is said to be invisible, and beyond
reasonable doubt will never be anything more, but here it is stated,
seek ye me, and ye shall live ; and to make the sentence impressive, the
queen of the fable repeats it ; and also inserts, seek him that maketh the
stars, and poureth the waters of the sea on the earth, tbe lord, she
states, is his name ; who says, wailing shall be in all streets and vine
yards, and commands that husbandmen be called to mourning, and the
skilful to lamentation. , CHAPTER VI.
The reputed word of a supposed invisible lord : woe to them that are
at ease, lying on ivory beds, and stretching on couches, and eat lambs
and calves, chant music, drink wine, and anoint themselves, the lord
god hath sworn, saith the lord, by himself, it would deliver up the city
and all therein ; and if ten men remain in one house, they shall die ; and
a man's uncle shall take him up and say, hold thy tongue, surely this
fable contains proof that its queen lacked sober sense while fabricating it.
CHAPTER VII.
The reputed word of a lord : this lord repeats having made grass-

AMOS.

289

hoppers in the latter part ofthe king's mowings, which statement contra
dicts the queen's declarations in genesis, that all hopping, leaping, creep
ing, and flying things were made before she drowned them in the flood
fable, now she states, fire devoured the great deep, and eat up a part ;
and again states, the lord repented, which she also states previous to her
flood fable ; that the lord repented it had made man, and that it said it
would destroyhim, the beast, and creeping things ; all showing, as innu
merable other statements do throughout the work, that it hath been fab
ricated by one person, who lacked sobriety while writing the various
fables which form the bible, testament, and apocrypha, the story of the
fabled lord standing on a wall with plumb-line in hand is revived, and the
queen of the fable adds, the lord said, thy wife shall be an harlot, and
thy sons and daughters shall fall by the sword, and thy land shall be
divided by line, and thou shalt die iri a polluted land.
CHAPTER VHL
The lord, it is stated, showed a man a basket of fruit, and asked him,
what seest thou ?' and it teUs the man the songs of the temple shall be
howlings, and many dead bodies shall be in every place, repetition is
made of buying the poor for a pair of shoes, and of turning feasts into
mourning, and songs into lamentations, and every head being made bald,
and sackcloth being brought on all loins, and of famine being sent, and
of people running to and fro, and wandering from sea to sea to seek the
word of the lord, and of young men and virgins fainting with thirst, here
the queen manifestly makes a crazy kind of an attempt to impress on
the minds of her subjects that a cruel invisible lord held arbitrary power
over them. CHAPTER IX.
The reputed word of the lord : this lord, it is stated, said, smite the
lintel of the door, that the posts may shake, and cut people in the head,
and i will slay the last of therii with the sword, though they be hid from
my sight in the bottom ofthe sea ; i will command the serpent, and he
shall bite tbem ; and will command the sword to slay them, and set mine
eyes on them for evil, here miserable logic is exhibited, as it hath
been in numerous instances in -various parts of the work ; for it could
not be of any use, either as punishment or reward, to dead bodies to
have evil eyes set on them, repetition is made that land shall melt,
and shall be drowned ; again it is stated, hills shall melt, and mountains

290 REVIEW OF
. drop wine ; but the queen of the fable could drink as much wine as she
was able, without scrabbling, like her fabled king david, when he sham
med mad, and let his spittle fall on his beard.
OBADIAH: CHAPTER I.
It is stated, the lord said it had heard a rumor from the lord ; and an
ambassador is sent among the heathen ; shall i not, saith the lord, destroy
the wise, for the day of the lord is near unto all the heathen, ye have
drank on my holy mountain, so shall the heathen drink continually ;
and the house of Jacob shall be a fire, and the house of Joseph a flame,
for the lord hath spoken it, and the kingdom shall be the lord's, the
queen of the fable, as usual, hath made free use of the word lord ; and
she also, as usual, hath shown lack of sober reflection.
JONAH : CHAPTER I.
In the first chapter it is stated, the lord tells this fabled prophet to
go to the great city uineveh ; but jonah fled in a ship to tarshish, and
paid for his passage, a mighty tempest arose, so that the ship was like
to be broken ; the mariners cried with fear, but the bold runaway
prophet slept soundly, so that fhe shipmaster asked the sleeper what
he meant, and commanded him to arise, then lots were proposed to
be cast, in order to fi^nd who Avas the cause of the. hurricane, the crew
manage to have the blame placed on the sleepy-headed jonah, and ask
him why he had done so ; for they knew he had fled from the lord : so
states the composer of the fable, jonah tells the mariners to cast him
into the sea, and it should become calm, for he knew the tempest arose
on his account, so the men cast him into the sea, and it ceased its
raging, and jonah was swallowed by a great fish, and remained in its
belly three days and nights, which fish was prepared by the lord for
the purpose, according to the bold pretence of the composer, who
hath, from the first of genesis to the last of revelations, shown a wild
inconsistent attempt to stupefy the minds of her subjects.
CHAPTER II.
It is stated, jonah prayed to god out of the belly of a fish, and told
god that it heard him out of the belly of hell !¦ which wild statements
indicate that the queen of the fable was only able to partially reflect
that she had given her hero of the fish story a dreadful berth, weeds,
this hero teUs god, were wrapped about his head, and the bars of the
earth Avere forever about him ; and informs god that his prayer came

JONAH. 291
into its holy temple ; and the lord spake to the fish, and it vomited
jonah on dry land, surely no person, whUe sober, would pretend that
a maUiCOuld Uve so long where he could not draw the breath of life ;
neither would" any sane person, while sober, pretend that a fish capable
of accommodating a man with prayer-room, bed-room, kitchen, and
parlor could travel with its load to dry land, and there leave the inmate
of its prison, safe and sound, on dry ground, the queen leaving this
fable, with numerous others equally inconsistent, for her chosen suc
cessor to publish, appears as strong circumstantial proof that she did
not exercise sober reflection sufficient to examine in mornings what
she had written in evenings, while strongly inspired with wine ; and
had the pretended translators of her work been wUling and able to have
read her manuscript, they could not have failed discerning that it would
have been better to have discarded more than the apocrypha.
CHAPTER IIL
It is stated, the lord told jonah a second time to go to the great city
of nineveh and preach unto it. jonah cries, and prophecies that in
forty days nineveh shall be overthrown ; so the people put on sackcloth
and proclaimed a fast, even to babes ; and the king decreed neither
man or beast should taste anything, or drink water ; and the queen of
the fable, like an inebriate, doth again state man and beast were to be
covered with sackcloth, and cry mightily unto god ; and treats of god
turning from its fierce anger and repenting ; and finally, is bold enough
to state god repented of the evil it had said it would do.
CHAPTER IV.
The queen of the fable states, her hero jonah was exceedingly dis
pleased and angry ; at the same time, she represents him so calni as to
pray to her invisible lord, and put interrogatories to it, informing her
supposed spirit that it was gracious, merciful, and slow to anger, these
are the precise traits of character the queen hath bestowed on her invis
ible in many parts of her work, commencing with the flattery in her
books of moses. tbe lord, she states, talks more to jonah, and jonah
talks more to the lord, god prepares a gourd to shade jonah ; god also
prepared a worm that smote the gourd, kiUing it the next day ; and
when the sun arose, it beat on Jonah's head, causing him to faint ; and
the composer assumes to know that he wished to die, and that god, for
the second time, talked to jonah about his anger, and asks him if he

292 REVIEW OP

should spare the great city, wherein are more than 120,000 persons
that cannot discern between their right and left hand, also much cattie.

MICAH : CHAPTER I.
The lord, kings, and baldness are treated of in this fable, mountains
are to be molten, and valleys cleft, hire of an harlot is also again
treated of, and of one going naked and mourning Uke an owl, and
wailing like dragons, declare it not in gath.
CHAPTER IL
It is stated, the lord says it will devise evil against a family, ahd
commands a cord to be cast by lot in its congregation, statement is
also made about prophecy of strong drink and wine, a king is to pass,
and the lord at the head. CHAPTER m.
The fabled word of a lord : the prophets make my people err, they
prepare war, and flay the skin of my people, and chop them in pieces ;
therefore ye shall not have a vision, and shall not divine, and the sun
shall go down over the prophets, and day shall be dark over them.
this appears as though the queen of the fable felt somewhat ashamed
of having bestowed unreasonable rewards and power to her fabled
prophets she acknowledged divined for money, and says, the lord" is
among us. CHAPTER IV.
Repetition is made that the mountain of the house of the lord shall
be established in the top of mountains, and be exalted above the hills ;
and the queen asks, why do you cry ? is there no king ? this interrog
atory would make it appear her subjects mourned when her father died
without leaving a legitimate male heir to the crown of england. she
treats of brass hooks and iron horn, and of women travailing with
chfld, as she hath often previously done.
CHAPTER V.
It is stated, the lord says he will cut off horses and cities, and destroy
chariots, and pluck up groves, and execute vengeance, in anger and
fury, on the heathen ; which statement shows the queen of the fable
was not yet able to refrain from contradicting her oft-repeated assump-

NAHUM. 293
tion of knowing that her fabled invisible lord Avas full of mercy and
loving-kindness, and slow to anger.
CHAPTER VI,
The queen of the fable tells the mountains to hear the lord's contro
versy, and that it will plead with people, and that it asks them what
it had done to them, and tells them to testify against it if it had wearied
them, and asks them if it will be pleased with thousands of rams, or
with ten thousand rivers of oil. surely here is proof that the com
poser lacked sobriety. CHAPTER VII.
The prince and judge ask for reward, the son dishonoreth the father,
the daughter riseth against the mother ; therefore, this fabled prophet
says he will look to the lord, and my god will hear me. then she that
is mine enemy shall see it, and shame shall cover her ; she shall be
trodden down as the mire of the streets, the queen composer treats of
her fabled prophet abraham, alias abram, the vile impostor who repre
sented his wife as being sister to him, only before two rich kings, who
rewarded him profusely, the queen also treats of her invisible god
swearing. NAHUM : CHAPTER I.
It is stated god is jealous ; he maketh the sea dry, and drieth up all
rivers ; this statement is also previously inserted in the queen's wild
fiction, she states, the mountains quake at him, the hills melt, and the
earth is burned at his presence, yea, the world, and all its inhabitants.
these same dismal tales and threats are many times inserted in the
work, drunkards are again referred to ; which kind of character, it doth
appear, the authoress of the various fables that form the bible, testament,
and apocrypha knew considerable of by experience.
CHAPTER H.
It is stated the lord hath turned away who the fair damsel rachel
condescended to let kiss her by the well, red shields, men in scarlet,
chariots with flaming tprches in the day, raging and jostling against each
other in the streets, and to run like lightning, are treated of, showing that
the composer recollected some pageant show in honor or flattery of
royalty, or some costiy parade that her subjects had toiled by compul-

294 REVIEW OP
sion to pay the expenses of, while they were not allowed the privilege
of choosing who should rule and reign over them.
CHAPTER III.
The authoress of this fable showeth what she hath done in most ofthe
fables throughout the work she left, that she was well acquainted with
extravagant grandeur, and treats of prancing horses, jumping chariots ;
and shows she noticed her coachmen used the whip, and that her horse
men lifted up the bright wands and the glittering spear ; and she appears
to know that a multitude had been slain, and that dead bodies were
stumbled on ; and rudely treats of well-favored harlots and mistresses,
and again of children being dashed in pieces at the top of all streets.
great men, she states, were bound in chains ; of course she considered
her favorite, the earl of essex, was a great man, as it was her intention
to save his life had she known he wished her to use her influence to
save him, while he was bound in chains in the tower of the city of lon
don ; she ba-ving in a moment of opportunity handed him her ring of
great value, telling him to send it to her if he should desire her aid ; but
as the queen was not admitted to visit the earl in prison, he gave the
ring to the countess of Suffolk, an intimate friend of the queen, to return
it to her, which she neglected ; and the queen, on account of not receiv
ing that token of the earl wishing her to intercede for him, did not do
so, and the earl Avas beheaded. HABAKKUK : CHAPTER I.
It is pretended this fabled prophet asks a lord how long he shall cry,
and that he charges the lord with not saving ; when he cries of violence,
and asks the supposed invisible lord why it doth show him iniquity, and
cause him to see grievance, horses swifter than leopards are treated
of ; but if the composer had seen her leopards run out of their cages,
the probability is, her prancing horses would not haA'e been able to have
kept pace with them ; horsemen, she states, shall fly as the eagle that
hasteth to eat. this sentence indicates as though the queen had been
delighted by seeing a review of swift light-horsemen, or her body-guards
who, by severe training, had become expertly swift, more interroga
tories are put to the supposed invisible lord, and more flatteries are be
stowed on it. CHAPTER H.
This hero says, he will stand on his watch and set him on tbe tower,

ZEPHANIAH. 295
and watch to see what he shall say to me, and what i shall answer ; but
does not state who he expects to speak, or who he expects to answer.
the authoress states, the lord told this fabled prophet to write the vision
plain on tables, that he may riin that readeth it ; which story indicates
that the composer had some thoughts of her fable of stone tables, that
she fabricated in the books of moses, running in her mind, the vision,
she states, is for an appointed time ; but at the end it shall speak, arid,
not lie ; though it tarry, it will not tarry ; he who is lifted up is not up
right, because he transgressefh by wine, this statement describes queen
elizabeth's character and conduct precisely when the trait of cruelty is
added.
Chapter iil.
This fabled prophet tells a supposed-to-be invisible lord he had heard
its speech, and was afraid ; it is also stated he said, god came from teman,
and that he had horns coming out of his hand ; before hind went pesti
lence, and burning coals at his feet ; he stood and measured the earth,
he drove the nations asunder ; mountains were scattered, hifls did blow ;
whiclj statements manifesHy do show the authoress wrote more than
she did ever know ; who adds, the mountains saw thee and trembled ; the
deep uttered his voice and lifted his hands high ; the curtains of the land
of midian did tremble in connection with these statements, the adjoining
interrogatories are put to the supposed invisible lord: was the lord dis
pleased against the rivers .'' was thy wrath against the sea, that thou
didst ride on thy horses and chariots ? thou didst walk through the sea
with thine horses ; when i heard, my belly trembled in myself this
fable, like most of the preceding ones of the work, plainly prove that
the authoress of t^em must have been under inspiration of strong drink,
so to write or think, she adds, the lord god will make my feet like
hinds' feet, and make me walk to the chief singer on my stringed instru
ments : all of which add to the numerous proofs in the work that the
composer reveled in wealth and power.
zephaniah: ; chapter i,-
The reputed word of the lord : i will utterly consume all things from
off the land, man and beast, fowls and fishes of the sea, this is a
more cruel decree than the one fabricated in genesis, that is styled
the first book of moses, althougfr evidently written by the same
eauthof'ss,^who neglected to fabricate any account of his existence until

396 REVIEW OF
she was writing the second chapter of the second book of moses, and
then forgetting all she had attributed to her hero moses, as being his
writjrigs, gives account that he was then just born, although she had
pretended he had been writing aU about tbe beginning of every known
thing, and much that hath not yet been discovered to be, in either
earth, air, or sea. the composer further states, the lord said it would
cut off them that Avorship on the house tops, and that swear by the
lord, according to this decree, woe be to those who swear in courts
of justice, the lord also decrees there shall be a cry from the fish-
gate, and a howling from the sdcond ; and i wUl search with candles,
and punish the men that are settled on their lees ; which doth show
the composer did of wine lees know, their goods shall become booty,
and-their houses a desolation ; they shall plant vineyards, but not drink
wine, the queen composer often objects to others drinking wine,
although she bore the reputation of taking it freely herself
CHAPTER IL
The fierce anger of the lord, and the day of the lord's anger are
treated of; and the meek of the earth are commanded to seek the
lord ; and the ethiopians are told they shall be slain by the sword of
the lord, who will make nineveh a desolation ; to which statement is
added the oft-repeated silly story, that every one that passeth by
shall hiss and wag his hand, nineveh is tbe great city treated of in
lak verse of jonah, having more than six score thousand persons that
cannot discern their right hand from their left.
CHAPTER HI.
Princes like roaring lions, judges like ravening wolves, light trea
cherous prophets, violent priests ; this motley group are all treated of
in this said-to-be holy chapter, and it is pretended a lord said, i have
cut off nations, and made streets waste, towers are desolate, cities are
destroyed, so that there is not an inhabitant, i will leave in the
midst of thee an afflicted poor people. here it is seen, the queen
had disordered imaginings while writing the fable.
HAGGAI :' CHAPTER I.
Thus saith the lord : bring wood from the mountain and buUd the
house, ye looked for much, and it came to little, and when ye brought
it home i did blow on it. i called for a drought on new wine.

ZECHARIAH. 297
CHAPTER II,
It is stated, the lord teUs people to be strong, and that the silver
and gold are his, and that it tells people to ask the priests, if one bear
holy flesh in the skirt of his garment, and touch bread or wine with
his skirt, shall it be holy ,' the priests say no, thus the queen, as
usual, bestows honor and power on her priests,
ZECHARIAH : CHAPTER L
It is stated, a lord asks this fabled prophet where his fathers are,
and if the prophets live forever ; and that it tells this hero of the
fable it saw by night a man riding on a red horse, standing among myrtle
trees, and behind him there were red, speckled, and white horses ; and
an angel, it is stated, told this man (when it Avas transmogrified into a
man), standing, also, among the mulberry trees, — these are sent to walk
to and fro through the earth, the angel is also represented to have
talked to the lord, and the lord, also, to the angel, and the man is twice
commanded to cry, thus saith the lord, the queen composer uses this
style of making free use of the words lord and god on all manner of
fables and declaration.^ throughout the work, manifestly for the purpose
of intimidating her subjects, that they might be the more'easily kept in
surveillance by their rulers, the lord showed this man four carpenters,
it is stated, CHAPTER II,
Repetition is made about the fabled man with measuring line in hand.
and of angels, and of one angel telling the measurer to run, and that
the lord saith, he that toucheth you toucheth the apple of his eye ; and
a man tells people he will shake his hand on them, and they shall
know that the lord hath sent him, such and similar declarations are
numerous in the work, and many chapters have not a pretence in them
that any superior power to man spake a word of them ; and surelv,
the contents of both bible and testament indicate their authoress was
rarely, if ever, sober while fabricating the fiction.
CHAPTER IH,
It is stated, joshua, the high-priest, was shown standing before an
angel, and satan by his side ; and the lord said to satan, the lord rebuke
thee, 0 satan ! even the lord rebuke thee, joshua was clothed in filthy
garments, the angel commands thatja fair mitre be set on Joshua's
20

298 REVIEW OF
head, and stood by while he was clothed, and protested to him that
lord said, that the stone it had laid before joshua should have se
eyes on it, and that the lord said it would engrave the graving ther
this fabled joshua hath been long dead, surely here is an exhibit
again, of a lack of sober sense in the composer.
CHAPTER IV.
And the angel that talked with me came again, and waked me,
said, what seest thou ? the fable makes it appear the prophet gaA
long answer, in similar style to answers stated to have been mad(
similar interrogatories of former fables.
CHAPTEP^ V,
A simUar story to a former fable of the kind, about a roll, is repea
with the addition that the lord says he will bring the roll into the h(
of a thief, and that the roll shall consume a house, timber, stc
and all. and the fabled prophet says he saw women with wings
a stork. CHAPTER VI.
Brass mountains, and four chariots, are treated of; and repetitio
made of a part of a former fable in first chapter, about red, bl
grisled, and white horses, and crowning joshua with silver and
crowns, priests and crowns are, also, again treated of; and again
declaration is made, ye shall know the lord hath sent me.
CHAPTER VII.
This fabled prophet, it is stated, had the word of the lord com
him on a certain day, and in a specified place, this hath been the f
ionable mode with the queen 'composer, ever since she finished
fables under the title ofthe books of moses. by referring merely tc
remiah, there it will be seen that the queen hath changed from her n
of declarations she used numberless times in both those parts of
writings, attributed to moses as his writings before he was born, as
as the four books she attributed to that hero after she bestowed b
on him, such as lat the beginning of chapters, god spake to moses !
frequently several times in the body of the chapters ; but in jerer
she states, in the beginning of the chapters, the word of the lord c
to jeremiah, saying ! and in the same manner often in the body of
chapters ; also showing that she approved of changing her fashion of

ZECHARIAH. 299
ricating wUd stories, as well as changing the fashion of her garments.
fasting seventy years is treated of; and it is stated the lord asked a man,
when ye did eat and drink, did ye not do so for yourselves .' surely no
sober being would ask such a question, or pretend that it ever was ask
ed, and if they had written such inconsistency while not in a state of
reason, if ever they became sober, would they not destroy such dis
graceful fabrication .' CHAPTER VIII.
It is pretended an invisible lord declared itself jealous ! and thatit
said old men and women should dwell in streets, every man with staff
in hand for age I and the streets should be full of playing boys.and girls,
which does not make the appointment or office of the old people ap
pear as a loving, kind, or even a merciful one, as the young folks would
be apt to jostle the old folks' staffs and leave them all sprawling, and
then run off bawling for fun !
CHAPTER IX,
It is stated silver was heaped up as dust, and fine gold as mire ofthe
streets, thus the composer hath often shown that sUver, gold, and
streets to her were well known, as it is natural they should be to a mon
arch revelUng in wealth In a city so large as london, where queen eliz
abeth, he fabricator of the fiction, resided, she here again treats of
kings, bastards, batUes, trumpets, crowns, and wine ! her favorite arti
cle, which emboldened her to write so absurdly.
CHAPTER X.
The queen ofthe fable declares, the lord shall make bright clouds
for the idols have spoken vanity, and the diviners have told false dreams !
and this fabled invisible lord, it is stated, said its anger was kindled
against the shepherds, and i punished the goats ! and hath made the
house of judah his horse in the battle ; and the riders on horses shall
be confounded, they shall be as though i had not cast them off, and
their heart shall rejoice as through wine, by this statement it appears
the queen's fondness for wine caused her to be unwilling to spare any
for her horsemen, but strove to persuade them to rejoice with loy
alty while fighting, which she treats of, finishing with the declaration,
i will strengthen them in the lord !

300 REVIEW OP
CHAPTER XI.
Howl, ye fir-trees, for the cedar is fallen ; howl, ye oaks, for i will not
pity the inhabitants of the land, and i will deliver every man into the
hand of his neighbor and king ! this does not appear to be a cruel de
cree, because each neighbor and king would be in friendly attitude, doing
a friendly thing, by joining hands. It is also stated, the lord said, i took
my staff, even beauty, and cut it in two, that i might break the cove
nant i had made AA'ith all the people, and said, if ye think good, give me
my price ! this kind of composition can be found in numerous parts of
the Avork queen ehzabeth left, plainly showing the composer of the va
rious fables knew more of precious metals, precious stones, money,
and the generality of good and pleasant realities, than she did of any
thing invisible ; and living in the height of luxury and extravagance ap
pears to have distracted her mind, by causing wild imaginings, and by
having bountiful supply of wine, that she so frequently treats of, kept
constantly bold enough to reserve her wild fabrications for her chosen
successor king james the first to publish,
CHAPTER xn.
It is stated a lord said it would make a nation a cup of trembling
when they should be in the siege against themselves, and would make
this besieging and besieged nation a burdensome stone for all people ;
and all that burden themselves with it shall be cut in pieces, and the
governors of judah shaU eat up all the people around about ! this said-
to-be holy chapter appears to contain the greatest and highest author
ity for cannibals to satisfy their voracious appetites, of any history either
what is called sacred or profane, and surely could not have been writ
ten by a sober person, CHAPTER xm.
A fountain of sin is promised to be opened ; and it is stated in rude
style, a lord said, if any one prophecy, his parents shall tell him he
speaketh lies and he shall not live, and they shall thrust him throuo-h !
and two parts of all the people shall be cut off, saith a lord, surely the
composer fancied she knew lords of diffarent dispositions at different pe
riods, some loving and kind, others capricious and cruel.
CHAPTER XIV,
Behold, the day of the lord cometh ; the city shall be taken, spoil di-

MALACHI. 301
vided, houses rifled, women ravished, and half of the city go into cap
tivity ; and the lord shall fight, as when it fought in the day of battle !
and its feet shall stand on the mount of olives, and the mount shall
cleave, half shall remove northward, and half southward ; all land shall
be lifted up from benjamin's gate to the corner gate, and to the king's
wine-presses ! this fable must, like most preceding ones through the
work, show to the observing reader that it hath not been written by
any superior power to an inebriate who appears to be inclined to hurl
all lords out of power, but one declaring there shall only be one, and
he with only one name. Jerusalem, she prophecies, shall be safely in
habited, and a lord shall smite people, that their flesh shall consume
away while they stand on their feet, their eyes out of their holes, and
their tongue from their mouth, every one shall rise against his neighbor,
and lay hold on him ; gold, silver, and apparel shall be gathered in
abundance, and so shall be the plague of the horse, mule, camel, ass, and
all the beasts in the tents, and people shall worship the king from year to
year, and those who do not worship the king shall have no rain ! and the
lord will smite the heathen that does not come to keep the feast of taber
nacles ; and there shall be on the bells ofthe horses, holiness to the lord ;
and the pots in the lord's house shall be like bowls.
MALICHI: CHAPTER L
It is stated a lord said he loved Jacob, and asked, was not esau Jacob's
brother ! and says it hated esau, and laid his heritage waste for dragons,
and adds, your eyes shall see, and ye shall say the lord will be magni
fied ! my name is dreadful among the heathen ! this last sentence shows,
as many preceding ones also do, that the composer knew illiterate, un
informed persons were terrified Iiy marvellous and dismal threatening
fables. CHAPTER n.
The reputed word of a fabled invisible lord : and now, o ye priests ! i
will send a curse on you, and curse your blessings ; yea, i have cursed
them ; i will corrupt your seed, and spread dung on your faces, and ye
shall be taken away with it, if the composer imagined her fabled priest
aaron was to have this vile desert served on him when bedecked with
short holy Unen breeches, embroidered robe hung around with gold bells,
goodly bonnet, breast-plate, &c., &c. , it is reasonable to suppose that from
his nose to his toes no greater attractive odd-fellow than he ever need

302 REVIEW OP
be looked for to minister in the priest's office to any invisible or visible
lord, it is also staled, the lord tells the priests he had made them con
temptible before all people, CHAPTER III,
The said-to-be word of a lord, who is stated to be like fullers' soap ;
of course it is not wonderful it cannot be found, and yet it asks if a
man will rob god ! and in the adjoining sentence declares it hath been
robbed, and adds, ye are cursed, for the whole nation hath robbed me !
and commands that all tithes be brought into the store-house, prove
me, if i will open the windows of heaven, and pour you a blessing that
there shall not be room enough to receive it, this fable is about as sa
cred as the one in dilworth's spelling book, of a merry fellow visiting a
priest and asking him to give him a guinea, and the priest teUing his
visitor he must be surely mad ! then the man asks for a crown, which
the priest also refused ; the visitor then requests one farthing, the priest
objects altogether letting this man have any of his property ; the man
then requests the blessing ofthe priest, whotells him to kneel down and
receive it with humility., the visitor tells the priest he finds the bless
ing would not be bestowed on him, if it were worth one farthing.
CHAPTER IV.
The reputed word of a fabled invisible lord : the day cometh that
shall burn as an oven, it shall leave neither root or branch ! remember
the law of moses my servant, thus the fabled robber and murderer
hath been an hero much made use of as a writer, more than two thou
sand years prior to his existence, and the composer of the fable hath
not shoAvn herself sober enough to remember she had compiled state
ments that contradict each other, from her first chapter of the fiction to
the last ; for as she commenced with styling genesis, which is the first
part of the v.'ork, the first book of moses, had she been sober any day
during the period she wrote the book, it would have been natural to
have fabricated a thorough-good character for an hero, as servant and
agent of so great a power as she pretends made all things in six days.

END OF THE OLD TESTAMENT,

MATTHEW. 303
MATTHEW = CHAPTER I.
The first sixteen verses are filled with a'list of odd-sounding names,
of men stated in rude style of being the cause of births, the rest part
of the chapter contains a fable of a man marrying a'mary that had de
ceived him, being with child, before they had come together, by an in
visible lover ; the composer finishing the fable in the same bold style
of assumption that she made use of in her fables respecting the mutual
intercourses of her pretended first couple, under titleof adam and eve,
and also of their fabled son cain and his miraculously found wife ; while
the fable made it appear no other female existed but the mother of cain,
the wife of adam. in these three cases, and several others respecting
men and their wives, hath the composer of the fables assumed , in bold rude
style, to know more about their mutual transactions than any discreet,
sober person would pretend to ; and she founded the fable of Joseph's
wife mary being favored with a son by means contrary to nature, and
all known organization, on a dream ; and also of the young carpenter
being reconciled to his espoused mary by his dream ; and on this fabled
dream, it is plain to be seen, the foundation ofthe doctrine of Christian
ity is based, as there is not even pretence made that Joseph heard or
saw an angel while he was awake. ; CHAPTER II,
King herod sends wise men to search for the miraculous child ; a star, it
is stated, went before them, and stopped over where the young child was,
the wise men fell down and worshipped this fabled child, and made
it presents of gold, frankincense, and myrrh ; by -which statement the
queen composer makes her fable appear extremely silly, for wise men
to make rich presents to a babe that could not notice them, or make use
of all before part perished ; and the pretence that wise men worshipped
a babe, flat on their faces or back, doth show the composer did sober re
flection lack, she states, these men were warned by god in a dream,
that they should not return to king herod ; they departed another way,
and an angel appeared to the hu,sband ofthe fabled mother in a dream,
and told him to flee with the child and its mother to egypt, and stay
there until it brought him word ; for the king sought to destroy the
child, thus the composer maketh it to appear that her fabled god, ghost,
and angel were all afraid of a man holding the same rank in society as
her father had, and that she did ; and states, when this king was dead,
an angel told Joseph in a dream to return with the child and its mother ;

304 REVIEW OF
but Joseph was afraid of king herod's son, who then reigned, and turned
aside to another place, notwithstanding being warned of god in a dream.
surely if people would but read such fictions, they would abandon all
respect for them. CHAPTER III,
A man by the name of John, with raiment of camel's hair, and leather
girdle on his loins, whose meat was locusts and wild honey, baptized two
nations, who confessed their sins to him, he tells the people that the
kingdom of heaven is at hand ; bring, therefore, fruits meet for repent
ance : by this it appears the composer made up her mind to allow her
fabled John better fare than locusts for his meat, she also bestows on
him the importance of baptizing the son of a ghost ; and states, then
the heavens were opened, and a voice was heard, saying, this is my be
loved son, in whom I am well pleased, and in another part of the
queen's fiction she states, this invisible father allowed this only son to
be put to death by men in an extraordinary, excruciating manner, not
withstanding her statement of the fabled loud-voiced father possessing
almighty power. CHAPTER IV,
Is a fable of the miraculous child being tempted by an imaginary
being bearing the title of devil, and the composer appears to have been
so much under the inspiration of strong drink, as to cause her to think
she could make her subjects believe a person fasted forty days and
nights, and afterward became 'nungry ; but according to all that is known
of the powers of fasting, no person would be hungry cA'er again after
fasting less than a quarter of that time. The devil, it is stated, showed
jesus all the kingdoms ofthe round globe at a glance from the top of a
mountain, and jesus tells people the same story as the man Joseph did,
that the kingdom of heaven is at hand ; both fables showing the com
poser of thera felt inclined, each time, to alarm her subjects, jesus tells
two fishermen who were casting their nets to follow him, and he would
make them fishers of men ; they leave their nets and follow him, two
otber men are seen on board a ship with their father, mending their nets ;
jesus calls to them, and they immediately followed him, leaving their
helpless father and the ship to the power of wind and waves, thus the
composer of the fable again shows she was not able to use sober reflec
tion sufficient to form this story any more within the bounds of reason

MATTHEW.

305

and probabUity than she had done her preceding ones that constitute
the work she left ; great multitudes, she states, foUowed jesus, which
adds more inconsistency, for the greater the number of persons who
should be so silly as to leave useful employments, such as fishing and
cultivation, the sooner would a scarcity of food be felt, and if all had
followed him, a famine must have been the result of such delusion.
had the composer of the fable kept sober, her abilities would beyond
doubt have enabled her to have portrayed a better character for her
hero of the testament. CHAPTER V,
Farthings are treated of, which coin hath only been formed in the
tower of london, where queen elizabeth and her father kept their crowns,
vifild beasts, and armory, the queen tells her subjects, it would be more
profitable for them to pluck out their right eye, and cut off their right
hand, if either offend, rather than their whole body should be cast into
hell, heie it is plain to be seen that the wUd composing queen sought
to frighten her subjects into belief that their bodies might be cast into a
fabled hell ; but in more sober hours, it appears that the queen must
have considered the living could see the bones of their deceased jaeigh-
bors remaining after their covering had incorporated with earth ; hence
she must have seen that to boldly declare human beings had invisible
appendage belonging to them, that should be rewarded for belief or
punished for unbelief, of the maternal visible body ! blessed are the poor
in spirit, she states ; and if a man sue thee, and take away thy coat,
give him thy cloak also ; and if thou art smitten on one cheek, turn the
other to the smiter, this is on a par with the queen's mode of taxation,
taxing articles of food, drink, apparel, and light.
CHAPTER VI,
The composer recommends her subjects not to lay up treasures, and
not to take heed what fhey shall eat or wear, which she doth repeat,
and adds, take no thought for the morrow ; thus showing she wished
to keep her subjects in a depraved, helpless condition,
CHAPTER VII.
The composer tells her subjects that but few find the gate that lead
eth to life, but many find that which leadeth to destruction, and to be
aware of false prophets ; undoubtedly feeling conscious she had pro
phecied much falsehood.

306 REVIEW OP
CHAPTER VIII,
A leper is stated to have been made immediately clean by a touch ot
the hand of mary's miiaculous son ; who tells the man to offer himself,
and the gift that the fabled murderer moses commanded, to the priest ;
and says, many shall sit with abraham in the kingdom of heaven, this
is the same fabled abraham, alias abram, who got immensely rich by the
grossest of deception, according to the fables in the fifteenth and twen
tieth chapters of genesis, a man asks the fabled jesus to let him bury
his father ; jesus peremptorily commands the man to follow him, and
let the dead bury their dead ; which part of the fable does show the
composer was not yet able to use sober reflection, by adding such dis
grace, in want of feeling on so solemn an occasion, to a character she
attempted, in other parts of her fiction, to make appear miraculously good ;
and here slates he was met by two possessed of devils, so fierce that no
man might pass them ; and the devils requested jesus to let them go
into a herd of swine that was feeding a good way off. jesus says, go,
the legion of devils enter Into the swine, and the whole herd ran vio
lentiy down a steep and perished in the sea, and the whole city besought
jesus to depart ; which looks as though the queen was conscious she
had a hero whom people would not wish to know or see-
CHAPTER IX,
The composer states, jesus asked if it was not as easy to say thy
sins be forgiven thee, as to say arise and walk, the queen, of course,
knew from experience that it was equally easy either way to talk.
bottles of wine are again treated of, jesus takes a maid by the hand
who was thought to be dead, but she arose by this gallant attention,
CHAPTER X.
The composer pretends that her fabled jesus gave power to twelve
men to cast out unclean spirits, and to heal all manner of sickne.ss and
disease ; and tells them to preach, the kingdom of heaven is at hand.
sparrows and farthings aie again treated of. the bird called " sparrow"
hath for centuries been known to abound in and around the city where
the composer resided, and to be generally swarming in st. James's park,
at the head of which standeth buckingham palace, where the queens
of england hold their royal assemblies, and is termed the queen's palace ;
and the small copper coin termed " farthing" hath only been coined in
the same city. The queen follows up her usual zigzag style, stating.

MATTHEW.

307

us says he came to send a sword, and to set son against father and
ughter against mother, and the daughter-in-law against her mother-
law, thus it is plainly shown that the composer knew something
the laws of man, and the birds and coin of her realm-
CHAPTER XI.
The queen tells her subjects, those in kings' houses wore soft clothing.
is, it is reasonable to believe, is one of the few truths of the book ;
: it is by no means likely that either her father or herself would give
use-room to those clothed in sackcloth, treated of in some of her
lies, she inserts the contradiction to jesus being more exalted than
y other one born of woman, by allowing her man John to be as great
he, it is stated there is none greater, among all born of woman,
an John, CHAPTER XII,
Priests only are allowed to eat show-bread on sabbaths, and apostles
pluck corn ; and priests are held blameless if they profane that day.
eat multitudes follow jesus, and he healed them aU, and also one
issessed with a devil, blind and dumb ; and people asked if jesus was
it the son of david. as the queen had allowed her fabled king david
my wives, it is natural she should allow him several sons ; and as
e had allowed jesus a ghost for his father, she states blasphemy
ainst this ghost shall not be forgiven, and whosoever speaketh against
is parent ghost shall not be forgiven, neither in this world nor in the
arid to come, the fable of a man being three days and nights in a
liale is referred to ; also the city of nineveh, that hath been repre-
nted in the bible as containing an incredible population, who could
t discern their right hand from their left, the mother and brethren
jesus desired to speak to him.
CHAPTER XIII,
Jesus went into a ship and a multitude stood on shore, and he spake
my things to them, which fill seven verses ; by which statement it
pears the composer was not acquainted with the depths of ships, or
} distance they need be from shore to have sufficient depth of water
float in. but, of course, she knew ships might come close enough to
i docks in the thames for the people on board and those on shore to
ir each other, she states, whomsoever hath, to him shall be given ;
ibably inwardly meaning, those who had sense enough to set her

308 REVIEW or
fables at nought might gain, but to those who had not, that which they
had should be taken from them ; which would be likely to take place
with those who had not sense to discern the work she left was incon
sistent fiction, what they had would be taken from them by being
stupefied with her zigzag fables, she also expresses herself unwilling
people should see with their eyes and hear with their ears, the fabled
kingdom of heaven is compared to a grain of mustard-seed ; and since
it cannot be discovered by the powerful magnifying instruments now
in use, it is reasonable to conclude it is yet smaller, two attempts the
queen makes to take from her deluded superstitious subjects what sense
they may have left, by threatening tales that some are to be cast into
a furnace of fire, where shall be weeping, wailing, and gnashing of
teeth. CHAPTER XIV,
This chapter contains a fable of a damsel dancing before a king, and
pleasing him so much that he had John's head cut off to give her, ac
cording to her request, this is the same fabled John who hath been
stated to be as exalted and great as jesus, who is stated to have fed
about five thousand men, besides women and children, with five loaves
and two small fishes, all the multitude, it is stated, were filled ; and
this non-such kind of a son of mary also walks on the water to a ship
that was in the midst of the sea, being tossed by the waves ; and when
he and peter came into the ship the wind ceased, and they who were
in the ship worshipped, saying, of a truth thou art the son of god ; and
when they came to land, the people of the place collected all fhe dis
eased that could be found in the country around, and as many as touched
the hem of his garments were made perfectly whole, surely those
who set aside the evidence of their natural sense and reason, for the
purpose of striving to believe such absurd fables as sacred truths, are
in a fair way of losing what sense they have.
CHAPTER XV, I
Blind leaders are treated of; and who can that sentence be better
applied to than those who pretend to lead imaginary invisible spirits
to imaginary invisible regions, both the blind and the blind leader, it
is stated, shall faU into a ditch ; and experience hath shown that blind
leaders have fallen into the ditch of licentiousness, whUe some who
have been so blind as to be led by their doctrine have fallen into the
ditch of insanity.

MATTHEW. 309
CHAPTER XVI,
The fable of five thousand being fed with five loaves is referred to,
and the twelve baskets full that were taken up after the multitude were
filled, and again of filling baskets ; two pretences of such miracles
having been inserted, one in the 14th chapter and one in the 15th.
CHAPTER XVH.
The composer states jesus took two men into a high mountain, and
was transfigured before them ; and his face did shine as the sun, and
his raiment was white as light, and the fabled murderer moses was
talking with them, the composer, by this statement, plainly shows
she was not sober enoush to remember she had stated her hero of the
books of moses was dead long ago, and making it appear as though he
had written an account of his own birth, death, and burial, and speci
fied a period that people mourned for him, that long in the last chapter
she attributes to him as being the author of repetition is made of the
fable that a voice was heard from aloft, saying, this is my beloved son,
in whom i am well pleased, no man was seen save jesus only, who
charged them to tell the vision to no man. and there came to him a
man kneeling down, saying, lord have mercy on my son, for he is a
lunatic ; and jesus rebuked the devil, and the child was cured from
that very hour ; and jesus tells his disciples they could not cast the
devil out because of their unbelief, teUing them, if they have faith as
a grain of mustard-seed, they shall say to a mountain, remove yonder,
and it shall remove, and nothing shall be impossible with you ; which
shows the composer was not sober enough to remember her fable in
the bible, that god drove out the inhabitants from the mountain, but
could not drive out the inhabitants from the valley, because they had
iron chariots. CHAPTER, XVHI.
The composer again strives to terrify her subjects, by stating it is
better to cut off an offending hand or foot, and enter into life halt or
maimed, rather than be cast into hell fire, the same she doth state, in
the style of an inebriate, with respect to the eye, repetition is also
made of the useless interrogatory about a lost sheep.
CHAPTER XIX.
Reference is made to the commandment of moses the murderer
respecting divorcement, eunuchs are treated of again, with pretence

310 REVIEW OF
that some made themselves such for the kingdom of heaven's sake.
the chapter is lengthened out by repetitions of part of the command
ments, as several others are, and repetitions of silly recommendations
for people to follow jesus, such as, those who do so shall sit on twelve
thrones as judges, and receive an hundred-fold, and inherit everlasting
life, but experience hath shown that many who have been deluded
lo believe such fables true have either been half dead while they pos
sessed life or distracted in mind. ¦*
CHAPTER XX.
The fabled kingdom of heaven is compared to an householder ; and
the story is revived of jesus touching eyes, and of tbeir owners recover
ing sight immediately. CHAPTER XXI.
A king, it is stated, came riding on an ass, and the people said, who
is this ? and the multitude said, jesus of nazareth. jesus goes into the
temple of god, overthrowing the tables of the money-changers and the
seats of the dove-sellers, thus the queen shows she kept recollection
of money. , CHAPTER XXH.
This chapter contains a fable of a marriage, and of some men telling
jesus there is no resurrection ; and telling him moses said, if a man
die and a brother marry his wife, and this one die, and so on until the
woman had seven brothers, whose wife should this woman be in the
resurrection .' CHAPTER XXm.
It is stated, jesus told people that two tribes sit in the seat of moses,
and that they must do what these tell them, but not as they do, for they
bind heavy burdens on men's backs, grievous to be borne, but will not
use a finger to remove them ; they enlarge the borders of their garments
and love peculiar privileges ; woe, he says to them, calUng them hyp
ocrites, and says, they make long prayers, and when ye make a prose
lyte, he is made more wicked by two-fold ; woe unto ye, blind guides.
this fable appears to show that the queen composer, in a sober hour, did
observe and know there were many praying hypocrites in her realm.
CHAPTER XXIV.
It is stated, many false prophets shall arise who wiU deceive many.

MATTHEW. 311
this hath come plentifully to pass, and it is much to be hoped that peo
ple, in this age of science and improvement, will think and act more for
themselves, and assume altogether a more becoming and manly attitude,
as they need no better lesson than that constantiy shown them by the
operations of the various elements, ever aiding each other in the most
true, agreeable, and useful manner possible, every day and night,
throughout all time, the flood fable is again referred to, and of drinking
with the drunken. CHAPTER XXV,
The queen likens her fabled heaven to ten virgins, after having com
pared it to many different things in the twentieth chapter, which is on
par with the various names and traits of character she bestows on a
king of that imaginary place, all nations, she states, are to be gathered,
and assumes to know the king shall say so and so, and people say so
and so, to that king. CHAPTER XXVI,
When jesus was in the house of simon the leper, a woman poured a
box of ointment on his head, as he sat at meat, the composer doth often
picture this hero as being a great favorite among the fair sex ; one fair
maid that was said to be dead rising by him, taking her by the hand .
but in this fable it is represented , while he spake a great multitude came,
with swords and staves, from the chief priests and elders, and one be
trayed him with a kiss, surely it is imperfect logic, and no credit to
the composer of the fable, to pretend that an hostile multitude came in
array against one preacher. CHAPTER XXVII.
AH the chief priests and elders, the composer doth state, took counsel
against jesus to put him to death, this part of the fable maketh it ap
pear that the hero ofthe story must at least have acted contrary to the
law of that nation, it is stated, under tiUe of the fabled saint matthew,
that jesus was crucified, and this set over his head : this is jesus, king
of the jews. CHAPTER XXVIII,
As the sabbath began to dawn toward the first day of the week, two
women came to see the sepulchre of jesus, and there was a great earth-

312 REVIEW OF
quake, and an angel rolled back the stone from the door, and sat on it :
his raiment was white as snow, according to angels wearing raiment,
the composer of the fable ought to have been able, also, to fabricate
some plan by which such phantoms manufacture cloth like man. the
angel tells the women, come see the place where the lord did lay, and
hurried them off like a conjurer, to tell be is risen from tbe dead ; and
they run with fear and joy ; they met jesus and held him by the feet.
jesus teUs people all power is given unto him, the fable would have
appeared more merciful, if it had an insertion that jesus had power to
have saved himself from persecution and suffering.
ST. MARK: CHAPTER I,
It is pretended this is the beginning of the gospel of the son of god,
although twenty-eight chapters, under the title of saint matthew, have
preceded the fabled saint mark's story about the same son of mary ;
and it appeared, in that first fabled saint's account, that the mother of
this said-to-be son of god had other children besides the son of the
ghost, the beheaded man, John, is revived with head on, and preaches
baptism of repentance, repetition is also made of his costume of camel's
hair and leather girdle, and that he eat locusts and Avild honey ; which,
to say the least of it, is rather funny, that such fabled, useless repeti
tions should be believed as sacred truths, in this age of science and
improvement, while most children can read for themselves, and if they
read what some yet term holy, they cannot fail of being convinced that
by far the largest part of what is termed holy is worse than useless ;
serving principally to confuse and distract the minds of those who are
either terrified by the dismal threats of everlasting burning, or wildly
elated with hopes of imaginary bliss, to commence after they lose the
breath of life and incorporate with earth, repetition is made of the
various parts of the fable under the title of saint matthew, all answering
the purpose of discouraging perusal, so that people may respect vphat
is preached from selected texts. CHAPTER II.
This chapter is a repetition of the stories told under the title of the
fabled hero saint matthew, CHAPTER III.
This chapter is also a repetition of saint matthew's fables, such as
twelve men being ordained to preach and to cast out devUs, &c,, &c.

' ST. MARK. 313
CHAPTER IV.
. This chapter is a repetition of parables, such as to him that hath
shall be given, and to him^that hath not that which he hath shall be
taken away, &c. CHAPTER V. -
This chapter is a repetition of the fable of a leglon^of devils being
cast out. this part of the fable differs in its statement about the afflicted
or possessed ; treating of one man who could not be bound with chains,
as he plucked them asunder and broke^his fetters to pieces, and was
always, night and day, cutting himself with stones in the mountains.
surely now, poorly as children have been taught to read, they will see
their ancestors have been grievously deluded indeed, all the devils,
it is stated, besought jesus to send them into a herd of swine, jesus
gave them leave, and they entered into the swine, and the swine ran
violently down a steep into the sea, and about two thousand were choked
in the sea, surely no one reader of this said-to-be sacred scripture,
who strives to be guided by reason, can be able to form any other de
cision respecting it, but that its composer must have been under the
influence of strong driuk so to write or think, from the]time of com
posing the similar fable under her herb saint matthew to the present
one ; the two being as nearly alike as the memory of an inebriate would
enable them to make two, CHAPTER VI.
Is a repetition, also, of fables of st. matthcAV ; such as people asking
if jesus was not the carpenter's son, and speaking of his four brothers,
also of his sisters ; and of men casting out devUs, and of John being be
headed by a king, according fo the request of a damsel who had pleas
ed the monarch with dancing before him, both fables show the compo
ser of them was striving to make her subjects believe ancient monarchs
were more cruelly arbitrary to their subjects than she and her ministers
were to them ; which style of composition forms, a leading trait in the
work she left for her chosen successor to publish as sacred and true.
CHAPTER VII.
Is a repetition, also, of part of the fables written under the title of st.
matthew ; such as hypocrites, washing pots and cups, and referring tO
moses the fabled murderer and servant of god, so termed.
21

314 , REVIEW OF
CHAPTER vm.
Is a repetition of the fabled pretence of four thousand being fed with
food only about enough for fourteen persons.
CHAPTER IX,
This chapter is also a repetition of part of matthew's fables ; such
as a man having a dumb spirit within him, that teareth him, and foam-
eth, and gnasheth with his teeth, jesus teUs the man's father all things
are possible to him that believes ; the man says he believes, and jesus
charged the spirit to come out ; then the dumb spirit cried and rent
him sore, the plucking out of an eye, and cutting off a foot and hand,
is again recommended as a preferable condition to be in, to enter into
the kingdom of god, rather than the whole body should be cast into
unquenchable fire. CHAPTER X,
This chapter, is also a repetition of fables, that jesus said it was
easier for a camel to go through the eye of a needle than for a rich
man to enter into the kingdom of god, but this attempt of the queen,
it is universally seen, does not retard men from striving to earn riches
so much as slothful habits, and many bold professors of faith and belief
of the said-to-be holy scriptures go beyond efforts of honest industry
to obtain wealth. CHAPTER XI,
Repetition is made of the declaration that the kingdom of the fabled
cruel king david was blessed, and of jesus riding on an ass, and of the
fig-tree that he cursed withering ; which fable is on a par with the
statement of god cursing the ground for adam's sake, soon after the
statement that the same fabled invisible had made the ground, the
inducement to get people to believe is again repeated ; assuring be
lievers they may command a mountain to be removed or cast into the
sea, and if they do not doubt it shall come to pass, and he shall have
whatsoever he saith. lack of sober reflection is surely here manifested
by the composer of the fable. CHAPTER XII.
This chapter is a repetition of the parable of a vineyaid, &c.

ST. LUKE. 315
CHAPTER XIII.
False prophets, and god's elect, and women with child are treated
of, as they have been in riiatthew. CHAPTER XIV,
Repetition is made of the story of jesus being in the house of a leper,
and a woman pouring ointment on his head as he sat at meat.
CHAPTER XV, :
This chapter contains a repetition of jesus being bound, accused, and
giving no answer ; and of soldiers clothing him in purple and crowning
him with thorns ; showing that the composer of the fable was acquainted
with soldiers, and knew of her own crown being safe.
CHAPTER XVI,
This chapter is a repetition of the fable of two women that came
with ointment to anoint the dead jesus in a sepulchre, and that they
saw the great stone was rolled from the door, and a man in long white
robes sitting there, who tells them the dead had fled, behold the place
where he laid ; and they trembled and fled also ; and jesus appeared to
mary, whom he had cast seven devils out of after that he appeared
in another form, so the composer doth state, in about as wild a style as
any iriebriate would such ridiculous stories fabricate ; and adds that he
said,, he that believeth and is baptized shall be saved, but he that be
lieveth not shall be damned, they that believe in his name shall cast
out devils,- speak with new tongues, take up serpents, and deadly drink
shall not hurt them, these statements, and the threats that unbelievers
shall be cast into an everlasting burning lake of fire and brimstone,
being embodied in a book that many millions of dollars are annually
paid to men for preaching out of, and the respect that is shown them
by fashionable persons all have, and have had for more than three cen
turies, an injurious delusive effect on weak, credulous minds, which
lunatic hospitals bear sad evidence of in the melancholy state of their
inmates. ST. LUKE: CHAPTER I,
Contains a fable of a couple well stricken in years being told by an angel
that tbe old barren wife should bear a son, and his name should be called
John ; this fabled child is to be filled with the holy ghost at his birth.
repetition is made of a part of the former fable of Joseph, mary, and her

316 REVIEW OF
son ; an angel, it is here stated, tells mary she shall bring forth a son, and
tells what name it shaU be called, and says, he shaU reign over the house
of Jacob forever ; and mary says to the angel, how can this be, since I
know no man .' then a ghost is brought into requisition, and mary con
sents that it may befaU her as the angel said, and hastily went into the
liiU country, she salutes elizabeth, whose unborn babe is represented to
have leaped that instant ; and elizabeth, it is stated, was filled with the
holy ghost, thus both babe and mother are stated to be filled with a
ghost, as well as such a phantom being the father of mary's first chUd,
before the young carpenter married her. the aged father of the fabled
John is also filled with the holy ghost, repetition is made about the oath
god sware to abraham, alias abram, the fabled gross deceiver, who became
so rich as to live in such a monstrous house as to accommodate the
parents of three hundred and eighteen of his trained soldiers, who were
all born in his house, according to the composer's fable, the hero of
this story was, like zecariah, childless, and of disordered imagination,
although he was well stricken in years.
CHAPTER II.
All the world is to be taxed ; andall went to be taxed, everyone, the
fabled Joseph and his spouse into the bargain, this plan, of course, suited
the mind of the queen composer, as weU as other monarchs, who
would give her credit for forming the scheme, it is stated, shepherds
;found mary, Joseph, and the babe lying in a manger, which looks as
though the composer of the fable only knew of stables by hearsay, and
had never looked into her coach-house, or stable ; as mangers, being
generally constructed for one horse to put bis nose in while feeding, and
would he inconveniently narrow for husband, wife, and child to rest
comfortable together in, although the fabled jesus is represented to be
marvellously exalted above all other babes, the composer represents
him as being cruelly treated, as well as the two babes of the two old
formerly barren couples, abraham and sarah, in genesis ; and zechariah,
and elizabeth, in this chapter ; both stories plainly indicating that they
are the production of a mind partially disordered from the same depri
vation of being fruitful, which is well known was the case with the
queen who left the complication of fables, embodied in the bible and tes
tament. .CHAPTER m.
Soldiers are directed to be content with their wages, repetition is

ST. LUKE. 317
made of parts of the former fables about herod, herodias, and philip's
wife, and of all the people ; and jesus being baptized, and the heavens
being opened, and a voice coming from heaven, which said, thou art my
beloved son, in whom i am well pleased, and jesus began to be about
thirty years of age, being (as was supposed) the son of Joseph, in this
one case the composer appears undecided, but she fills the fourteen
following verses with positive declarations of who such and such ones
were sons of CHAPTER IV.
Contains repetition of the fable of jesus eating nothing during forty
days, and at the end of that period became hungry, and of the devil
telling him to command stones to be bread, if he was the son of god ;
which wild fable strongly indicates the composer felt conscious for a
moment that she had too far exceeded the bounds of reason and truth
in her fiction to expect respect for it from her subjects, the pretence
that the fabled devil showed jesus all the kingdoms of the round globe
froih the top of a mountain, in a moment of time, is also repeated ; which
indicates that the cdmposer must have been wildly inspired from the
time of writing her fables under the title of st, matthew, untU she had
finished the repetitions of them, in both st. mark and st. luke. it is
stated, jesus cast an unclean devil out of a man, and rebuked a great
fever that simon's wife's mother was taken with, and healed every sick
and diseased person by laying his hands on them.
CHAPTER V.
Jesus enters a ship that is represented being so near shore that he
could teach people who were not on board ; the men on board this ship
let down their nets, and inclosed such a multitude of fishes, that their
nets brake, and the men on board another ship helped them ; both ships,
it is stated, were filled, so that they began to sink, jesus tells them not
to fear, for henceforth they should catch men ; so they brought their
ships to land, forsook all, and followed him. twenty-four following
verses are filled with similar inconsistencies, all apparently intended to
stupefy and delude weak-minded, credulous persons into belief that such
a non-such as the composer of fiction hath bunglingly attempted to por
tray as possessing miraculous powers, must be believed to save them
from being cast into unquenchable fire ; the fable ending with remarks
about bottles, new wine and old wine, the composer allowing old wine
was the best.

318 REVIEW OF
CHAPTER VL

Contains repetition-of the fable of it being only lawful for priests to eat
show-bread on the sabbath, and of jesus praying aU night, which a sober
authoress would consider injurious td insert; but it is nearly on a par
with the fable of jesus living forty days and nights without sustenance.

CHAPTER VII.
Like the greater part of mark and luke, thus far is repetition of incon
sistent fables stated in matthew ; such as instantiy healing sick and dis
eased persons, and raising the dead.
CHAPTER VIIL
Mary magdalene, it is again stated, had seven devils cast out of her.
repetition is also made of the shameful wild fable of a wild naked man
having a legion of devils cast out of him that entered into an herd of
swine, and,that these pigs ran into water and were drowned, the fables
in matthew being most of them thrice inserted; appear about as near
alike as it is reasonable to expect a wine-bibber could make them.
CHAPTER IX,
This chapter contains a repetition of the fable that jesus gave twelve
men authority over all devils, and also of other inconsistent statements
inserted in the chapters of saint matthew,
CHAPTER X.
Seventy men tell jesus devils are subject to them through his name ;
which statement adds to the exposure the composer hath shown through
all her fables respecting her principal hero of the testament, that her
aim hath been to enforce belief into the minds of her subjects that
such a man actually existed and possessed unnatural and miracu
lous powers, and that they would suffer forever if they did not be
lieve so. CHAPTER XI,
A man was so polite as to invite jesus to dine with him, and when
he discovered jesus had not washed before dinner he marvelled, cast
ing out devUs, and several other repetitions, are inserted in this
chapter.

ST, LUKE, 319
CHAPTER XII,
Sparrows and farthings are again treated of ; which correspond with
the confession contained in the bible preface, that queen elizabeth left
the work that the bible now in use was printed from, as sparrows are
in greater abundance in the city where farthings are coined and its
vicinity, than they have for centuries been known to be anywhere else ;
which city was also the residence of queen elizabeth, the composer of
the book, and also the residence of king james, the publisher, as
acknowledged also in -the bible preface.
CHAPTER XIII.
It is stated, a woman that was bowed together, and had been so
afflicted eighteen years, was made immediately straight by having a
pair of hands laid on her and being told she was loosed, repetition is
made of an imaginary invisible kingdom being like a grain of mustard
seed, several other inconsistent insertions of saint matthew are also
repeated. CHAPTER XIV.
People that make a feast, dinner, or supper, are directed to call the
poor," maimed, lame, and blind, and not their kinsmen, friends, or rich
neighbors. twelV^e verses are filled with statements of invitations and
excuses for not accepting invitations to supper, in this said-to-be holy
chapter. CHAPTER XV.
This chapter contains a parable of a lost sheep, and of a piece of
silver, and of a prodigal son. CHAPTER XVI.
The first thirteen verses contain a parable about a steward, the next
five verses something about putting a wife away and marrying another,
and the rest part is a parable of a rich man and a beggar.
CHAPTER XVII,
Some men request to have their faith increased, and ten lepers are
said to be healed ; they were directed to show themselves to the priest,
and as they went they were cleansed, so states the queen ; which,
together with the numerous insertions she hath embodied in her work,
makes it appear she had seen many lepers in high life.

320 REVIEW OF
CHAPTER XVIII.
Parables and repetitions ffil this chapter.
CHAPTER XIX.
A little rich publican wanted jesus to see,
But could not because he was much press'd ;
So he ran before all the rest.
And climb'd into a sycamore tree.
Jesus bade him make haste and come down.
Telling him he must abide at his house in town ;
So the rich man of small stature,
To amend all the matter.
Hurried down from the tree, jesus to see.
And received him most joyfully.
And when both departed for dinner.
People murmur'd, saying, jesus made guest with a sinner.
CHAPTER XX,
Some people come to jesus who deny that there is any resurrection,
which hath been twice stated before in the work, other repetitions
fill up the chapter. CHAPTER XXI.
People are told that when a city is encompassed by armies desolation
is nigh, and not to let country people enter therein, and to watch and
pray always, that ye may be accounted worthy to escape, but it is
more than probable, had the composer of the fable found london encom
passed by any other armies than her own red backs, she would have
preferred escaping quickly in a Avell-armed and well-manned man-of-
war vessel, rather than to have depended on obtaining relief or safety
by praying for it ; but recommendation of prayers might answer her
well enough to delude her subjects with.
CHAPTER XXII.
It is stated jesus gave some men bread and told them it was his
body, and after supper showed a cup, saying, this is my blood ; and
there was strife among them about which should be accounted the
greatest.

ST. JOHN. 321
CHAPTER XXIH.
This chapter is fiUed with repetitions about the fabled mary's eldest
son. CHAPTER XXIV.
This chapter contains a repetition respecting the fabled stone and
sepulchre ; and instead of an angel in white garments, now the com
poser's fancy leads her to substitute two men in shining garments stand
ing at the door of the sepulchre, jesus, it is stated, rose from the
sepulchre, sat at meat with some men, broke bread, and gave them
some ; he then vanished, afterward, as they spoke, he stood in the
midst of them, spake again to them, and asked for meat ; they gave
him a piece of broiled fish and an honeycomb, and he did eat before
them, and was carried up to the place that is compared fo a grain of
seed. SAINT JOHN : CHAPTER I.
This fabled saint, it is stated, was sent from god that all men through
him might believe, he declares the law was given by moses, and teUs
a contrary story to the fabled lawgiver, murderer, and servant of god,
saying, no man hath seen god at any time, after moses hath stated and
represented, in numerous instances, that god spake to him, and that he
conversed with such a personage, and that after holding conversation
often with it, and receiving many commands from it to convey or trans
fer to the people, on one occasion it clapped him in the cleft of a rock,
and covered him with its hand as it passed by, only allowing moses to
see its hinder parts, declaring no man should see its face and live ;
which, of course, did not prohibit the fair sex from observing and ex
amining its face, if they could find such a represented august body ; on
account of which fable, it is not wonderful that many more females
than men visit the buildings that some term the house of god. jesus
promises a man that he shall see heaven open, and angels ascending
and descending upon the son of man. surely this would be a droll
mode of conveyance. CHAPTER n.
The mother of jesus was at a marriage ; jesus and some men were
called thither, and it is stated jesus turned manj' gallons of water into
wine, many repetitions are made of fables inserted in matthew ; such
as people being driven out of a temple, tables being overthrown, pouring

322 ^ REVIEW OP
out money, &c, the statement is contradicted that a power full of
mercy and loving-kindness, possessing might and wisdom, created man
in its own image and likeness ; and after commanding joshua and
abraham, alias abram, to cut off a piece of each man-child, still to re
quire that they should all be born anew before they could even see its
kingdom, looks more likely to be the command of an earthly, tyrannical,
cruel monarch, than it does of any invisible kind lord or creator.
CHAPTER IIL
A man tells jesus that the jews know he is a teacher from god, for
no one else could do such miracles as he does, this only shows that
the composer of the fable had noticed the manner in which her credu
lous subjects had been made to believe the tricks of agility, sleight of
hand, or actions of actors of legerdemain which had, in reality, been
performed by them, and that she could hold them in surveillance the
better by stupefying them, in boldly stating that impossible transactions
had been performed by an invisible spirit, of whose existence they never
could discover any reality, the fabled murderer and servant of god is
again and again referred to In numerous chapters of the book styled the
new testament, and many repetitions made of the same actions that are
attributed to him both before he was born and afterwards, such as moses
lifting a serpent and being in the wilderness, and most of the improbable
performances that are attributed to him in the bible ; showing proof
that the books were formed from one disordered mind,
CHAPTER IV.
Jesus, sitting ou a well, asked a woman to give him some water to
, drink ; the woman tells him the well is deep, and he hath nothing to
draw with, jesus tells her to call her husband ; she informs him she
hath none, and told him she knew he was a prophel. jesus tells her
he is messiah, and that salvation cometh of the jeAvs, this was claim
ing incredible power for his reputed people, the woman, who could
not draw water for want of a vessel to draAV with, left her water-pot
and travelled off to the city. CHAPTER V.
It is stated, a great multitude of impotent folk lay waiting by the
side of a pool for the moving of its water, for an angel troubled it at a
ce rtain season, and then the first one that stepped in Avas made whole.

ST. JOHN. 323
thus hath the queen composer shown, throughout the work she left,
that she considered her subjects such credulous, weak-minded beings,
that she could make them believe what she wrote ; and the composi
tion of that she left for her successor to publish strongly indicates that
she must have composed it under the inspiration of strong drink, and
the numerous repetitions evidently amount to strong circumstantial
proof that she used no sober reflection during intervening periods of
AS'riting ; otherwise she would have destroyed a great part ; and it can
only be reasonable to decide that her work was given to the printer to
puzzle it out letter by letter, for if it had been examined it might have
been made better. CHAPTER VI.
This chapter contains a repetition of the fable of five thousand being
fed with five loaves and two small fishes, and twelve baskets full of
fragments being left. CHAPTER VII,
Repetition is made of the fable of jegus teaching in a temple, and of
people expressing different opinions respecting him.
CHAPTER Vni.
Jesus tells men that they cannot come where he goes ; they tell him
he bears record of himself, and the jews ask him if he is not a Samar
itan, with a devil. CHAPTER IX. *
This is a fable of a man born blind receiving sight by clay and spittle
ointment being once put on his eyes and washed off.
CHAPTER X,
Jews were divided again in their opinions about jesus. many said,
he hath a devil and is mad, why hear ye him ,'
CHAPTER XL
Jesus loved martha and her sister, it is not wonderful that a man at
the age of thirty should love young ladies, the fable represents that a
brother of these lovely ladies had been buried four days ; and martha
went out to meet jesus, and informed him of her bereavement ; jesus
teUs her lazarus shall rise again, mary, also, doth jesus greet by faUing

324 REVIEW OF
at his feet ; and the miraculous resurrectionist asks where the corpse
is laid, he was shown, and a stone being over the cave, he commanded
it to be removed, and cried aloud, lazarus, come forth ! and he came
forth, then jesus gave command to loose him and let him go.
CHAPTER XII.
Mary, one of the ladies whom jesus loved, anoints his feet with a
pound of very costiy spikenard ointment, surely the composer of the
fable must have imagined her fabled jesus had feet larger than any
giant, one man asks why the ointment was not sold for three hundred
pence, and given to the poor, this, it is stated, he said, not because he
cared for the poor, but because he was a thief and had the bag, and
bare what was put in it. such useless fables cannot be made to appear
as holy truths. CHAPTER XIII,
This is a fable about washing feet and drying them with a towel,
and of one man leaning on mary's son, and of a sop being dipped and
given to a man, and then satan entered into him. this man is the one
reputed to have had a bag. CHAPTER XIV.
Jesus talks much about his father, philip tells jesus to show his
father, and that would suffice. CHAPTER XV.
Jesus tells people he is the true vine, and they are clean through the
word he hath spoken, again he tells people he is the vine, and they
are branches. CHAPTER XVL
It is stated that some people think they do good service by kUling
those who differ from them in opinion, this hath often been verified to
a terrible extent by professors of reUgion. travailing women are also
treated of, and jesus is stated to say, do ye now believe .' thus adding
more inconsistency to the effort of making belief of great importance.
CHAPTER XVII.
It is stated, jesus requested his father to glorify him with the glory
which he had with his father before the world was ; which statement.

ST. JOHN. 325
taken in connection with the one in the second chapter of matthew,
that jesus was born of a woman, manifestly forms as inconsistent a
fabrication as could be imagined by any inebriate, jesus tells his father
he hath sanctified himself for people's sake, this power of self-sancti
fying the queen composer hath occasionally bestowed on heroes of her
fables, from her books of moses to the present chapter, it is also pre
tended that jesus teUs his father that he hath given people the glory it
gave to him, that they may be one ; and that he wants people to behold
his glory ; and tells his father, thou lovedst me before the foundation
of the world, and the world hath not knoAvn thee, my father.
CHAPTER XVIII.
This chapter contains a repetition of the fable about judas betraying
chiist, peter denying him, and of his trial.
•• CHAPTER XIX.
This is a fable of soldiers platting a crown of thorns and putting it
on the head of jesus, and smiting him ; and of jesus coming forth thus
crowned, in a purple robe, bearing a cross ; and ofhis crucifixion, with
the title of jesus of nazareth, king of the jews.
CHAPTER XX.
This chapter is a repetition of a fabled resurrection of the son of a
mary, and of a woman running and telling some men that the body was
taken away, two angels, this time, are stated to have been seen sitting
in white ; but in a former story of this fable it is stated, a man sitting
there, with long white robe, and in another edition of the fable, a per
son with shining garments, the four editions of the fables, on exami
nation, appear as near alike as inebriates in general would be likely to
fabricate. CHAPTER XXI,
Simon says, i go a fishing ; others say, we go too. a net is cast into
the sea, and so many fish caught that the men could not pull it in ; and
simon being naked, girt his fishing-coat on and cast himself into the
sea, and drew the net to land full of great fishes, one hundred and fifty-
three, yet the net was not broken ; and jesus said, come and dine : and
as a former fable allowed jesus the power of turning water into wine,
here, it may to the credulous appear, was a good opportunity to feed a

326 REVIEW OF
hundred, a thousand, or more, and also of fragments leave great store,
besides a large stock of wine conjured out of ocean brine, it is stated,
after they had dined, jesus asked simon if he loved him. this is re
peated twice more ; and the principal part of the fables under the titles
of mark, luke, and John, are repetitions of those that form the book
under the title of the gospel according to saint matthew.
ACTS: CHAPTER I.
Commandments are stated to have been given through the holy ghost,
and that jesus tells people they shall receive power, after the holy ghost
hath come on them ; and a cloud received him out of their sight, then
two men in white asked them why they stood gazing, so they went into
an upper room and supplicated with women ; and peter said the number
were about one hundred and tAventy.
CHAPTER II.
Cloven tongues appeared and sat on each of them, and they were all
filled with the holy ghost, and began speaking with other tongues ; and
the multitude were confounded, because CA'ery man spake in his own
language, some said they were full of wine, but peter said they were
not drunken, and god said, sons, daughters, hand-maids, and servants
should prophecy, young men shall see visions, and old men dream
dreams, much as the .queen hath striven, through her work, to impress
on the minds of her subjects that a god or universal ruler was known,
the inconsistencies and boldness of her fables hath only given proof that
she did not keep aloof, while writing them, from wine.
CHAPTER III.
Peter and John fasten their eyes on a man that had been a cripple fiom
his birth ; they lift him up, and immediately his feet and ancles received
strength, and he walked and leaped, thus the composer again and ao-ain
boldly strives to make her subjects believe some elect men possess un
natural power, as well as her fabled invisible spirits,
CHAPTER IV,
It is stated peter was fiUed with the holy ghost, and that the multi
tude saw both him and John were bold, ignorant men, and asked what
they should do to them ; and^commanded them not to teach in the name
of jesus. david is referred_^to as being the servant of god ; and when
prayer was ended, the place was shaken where they were assembled

ACTS. 327
and all were filled with the holy ghost, and spake the word of god with
boldness, so states the wine-bibbing composer ; and also that as many
as were possessors of lands and houses sold them, and laid the treasure
at the fabled apostle's feet. CHAPTER V.
One man asks another why satan filled his heart to lie to the holy
ghost, and keep back part of the price of the land ; the accused man fell
down and gave up the ghost, the wife also gives up the ghost in like
manner, surely the composer must have been as stupid as a post while
fabricating such nonsense. CHAPTER VI.
A multitude of disciples direct their brethren to look out seven men
full of the holy ghost, to see to business, and say, they will give them
selves up to prayer continuaUy. the queen, of course, knew that it was
necessary some should be kept strictly to business, if a multitude were
to be supported without earning their bread by labor, she twice states
the number of disciples increased ; then, of course, the business men need
to increase their exertions to support them.
CHAPTER VII,
Contains many quotations from the books of moses ; such as god com-
mandino' moses to pull off his shoes, and of moses killing a man ; the
fable of the red sea ; and of abraham and his son Isaac ; circumcision ;
king pharaoh and his daughter, and a church in the wilderness ; golden
calf; an angel appearing to moses in a burning bush, &c,
CHAPTER VIII.
King saul, who has for ageS past been recorded as dead, is treated of
as consenting to the death of Stephen, who, it is stated in last chapter,
was stoned to death, and also making great havoc with the church,
haiUng men and women in every house, committing them to prison.
then philip preached christ, and people gave heed to the miracles he
did ; for unclean, loud bawling spirits came out of many, and many pal
sied and lame persons were healed, surely if every one who preaches
about christ could effect such miraculous cures, people would yet have
sufficient reason to believe such preaching was for general good ; but
experience hath long shown that such unnatural aid hath not been

328 REVIEW OF
known that elizabeth so wildly hath written, and so carelessly lefl; for
her successor to publish, she states that all the people, from the least to
the greatest, said, this man is the great power of god. and when they
heard philip preach christ, they were aU baptized ; one man offers
money to have some power of the holy ghost bestowed on him from
others, who he sa wconvey it to people by laying their hands on them ;
the man he made the offer to teUs him he bath neither part or lot in the
ghost, an angel tells one of the christ preachers to arise ; he obeys, and
saw an ethiopian eunuch of great authority under the queen of the ethi-
opeans, who had charge of her treasure returning from worship, sitting
in his chariot reading esaias the prophet, a spirit teUs philip to join
the chariot ; philip ran and heard the eunuch read ; the eunuch invites
him into his chariot ; then philip opened his mouth and preached jesus,
and told the eunuch, if he believed with all his heart, he might also do
so ; the eunuch answered, I believe jesus christ is the son of god. the
eunuch commands^the chariot to stand still ; both go into water, and
phUip baptizes the eunuch ; and the spirit of the lord caught away phil
ip, and the eunuch saw him no more, this fable doth manifestly show
that queen elizabeth felt conscious of eunuchs being the least dangerous,
and the most proper attendants and treasurers for dissipated queens like
herself, and the legerdemain style of philip's flight, that she palms on
her subjects as an holy truth, could only have been formed in her ima
gination from her frequent attentions to theatrical performances.
CHAPTER IX,
King saul, who hath been an hero of many fables in the bible, and
long before the end of that book is recorded as being slain by the sword,
now travels to see a priest, and commands that all men and women who
may be found on the way should be bound and brought to Jerusalem.
suddenly he saw a light shining round him from heaven, and heard a
cry of, saul why persecutest thou me ? he fell to the earth and said,
who art thou, lord ? and the lord said, i am jesus. saul asks what it
worild have him do ; the lord told him to go to the city and it should
be told him what he should do ; and the men that were with him stood
speechless, hearing a voice, but seeing no one ; neither did saul, who
neither ate nor drank for three days, the lord, it is stated, called to
another man in a vision, who said, behold i am here, the lord tells
him to go into the street called strait, for a man was praying there, and
bad seen in a vision another man. surely, if people would read these

THE ACTS. 329
inconsistent sUly fables, they would easily discern that the characters
treated of in them are altogether fabulous ; and that, instead of contri
buting to support youths while training as preachers of them, being ho
ly truths, and as having been written under the inspiration of a supe
rior power to man, they would soon get convinced that they have been
fabricated by a disordered imagination, under the inspiration of strong
drink, by a monarch who aimed to stupefy the minds of her subjects.
saul is let down in a basket from a wall, like the two men in one of
the bible fables were, by an harlot who lived on the town wall.
CHAPTER X.
A man, it is stated, saw, in a vision evidently, about the ninth hour
ofthe day, an angel of god coming to him and speaking his name, it
commanded him to send men to joppa for simon, saying, he lodgeth
with a tanner by the sea side (this is stated again) ; he shall tell thee
what to do. the man calls two of his household servants, and a de
vout soldier who continually waited on him ; simon, whose surname
was peter, goes to the house-top to pray, about the sixth hour, falls in
a trance, sees heaven open, and a vessel descending to him like a great
sheet, wherein was all manner of beasts, fowls, and creeping things ;
and a voice came to him, saying, rise, peter, kill and eat ; and if it were
possible that a glimpse of truth could be accredited to the fable, then aU
persons might acknowledge that a sheet of plenty once existed, the
composer states, the spirit told peter, three men seek thee, go with them,
for i have sent them ; one man falls down at peter's feet and worshipped
him, and while peter spake, the holy ghost fell on all who heard him,
surely here is proof that the composer did not keep aloof from wine
while she fabricated this fable, no more than she did while writing those
that have preceded it through her work thus far,
CHAPTER XI.
This chapter contains repetitions of parts of the preceding chapters,
about the sheet loaded like the fabled ark in genesis, and of the voice
crying to peter, slay and eat ; Avhich command would have been more
appropriate for the lion of the forest, Avho is also represented to have
been in the sheet for peter to eat, as well as the lion and lamb ; but it
appears it was necessary peter should slay and eat quick, although he
might have been somewhat sick, as he had just arisen from a trance,
for the motly group in the sheet, as it is stated, all were so happily
fated as to be drawn into heaven again. 22

330 REVIEW OK
CHAPTER XII.
The fabled peter is represented as being in prison, and an angel came
upon him, smote him, and raised him up ; and his chains fell from his
hands, the angel, captain-like, commands peter to gird himself with
sandals, put on a garment, and march after it ; peter obeys, and thought
he saw a vision, an iron gate of a city opened itself; the couple pass
through a street, and the commander disappeared, peter knocks at the
door of a gate ; and a damsel appeared, ran to the house, and peter stood
at the gate, it is represented she was overjoyed at the sight of peter ;
she is told, thou art mad ! and that it was an angel by tbe gate, king
herod is also restored to life, sitting on a throne, in this fable, as well
as saul in the ninth chapter. CHAPTER XIII.
As some men ministered to the lord and fasted, a ghost said, separate
me barnabus and saul for the work i have called them to, so they,
being sent by a ghost, departed and sailed to Cyprus, and preached the
word of god, and had John for their minister ; wbich story maketh it
to appear that the beheaded preacher John had again got his head fas
tened on, but a sorcerer sought to turn away the deputy, then saul
whom people also called paul, filled with a ghost, set his eyes on the
sorcerer, and tells him he shall be blind, and he immediately was un
der the necessity to seek for a leader ; then the deputy was astonished
at the doctine of the lord, surely every phUanthropist must be sor
rowfully astonished to see so many well-meaning members of society
so grievously deluded as to believe doctrines preached from such shame
ful books true or useful. CHAPTER XIV,
Many disbelieve the fabled gospel, others boldly preach it, and the
multitude of the city were divided, next comes repetition of the fable
of a man lame from his birth, who never had walked, being made able
to instantly walk and leap by a loud bawl from the fabled st. paul ;
and when the people saw what paul had done, they said gods had come
down in the likeness of men ; and in the eighth verse preceding this, fhe
composer states people stoned paul, and drew him out of the city for
dead ; and similar zigzag contradictory style of composition is to be
found in many of the fables that form, the work left by queen elizabeth,
showing plainly her mental faculties were distracted and her memory
impaired.

THE ACTS. ' 331
CHAPTER XV.
Men are told, except they are circumcised after the manner of mo
ses they cannot be saved, this is one of the numerous absurdities that
show to the reasonable, observing readers that it is an injury to man
kind to have such books palmed on them as sacred and true, and youths
educated to preach froni them as such ; for we find in this said- to-be
holy chapter the statement that men cannot be saved if they remain
as an all-wise power, as stated in the book, made them ; no, they must
have a piece cut from them ; and in joshua it is stated, tbe spirit that
man created, as pretended twice in genesis, or once created man, and
afterwards made the same mr. adam, this double former of man, it is
stated tells joshua to make sharp knives and perform the operation
a second time on his fellow-beings, surely the book ought to be im
mediately put out of use for the benefit of mankiad.
CHAPTER XVI.
A Jewess had a son, and paul would have this one and cut a piece off
him ; and they delivered decrees, and so were the churches established
in the faith and increased in number, and a vision appeared to paul in
the night, and he felt assured the lord had called him to preach, and
a woman who sold purple and worshipped god attended to the bawl of
saint paul ; and when she was baptized, constrained paul and his com
panion whom he had used the knife on to abide in her house ; and as
all went to prayer they saw a damsel there who had brought her master
much gain by soothsaying, and she followed the gallant saint paul
many days, her master then caught paul, and silas his companion,
and brought them to the magistrate, and the multitude rose up against
them ; and they and the magistrates rent their clothes off, and beat the
two preachers with many stripes, and cast them into prison, and the
jaUor made their feet fast in the stocks, they pray, and a great earth
quake shakes the foundation of the prison, the doors opened, and all
bands were loosened ; and the keeper of the prison waked, drew his
sword, and would have killed himself, but paul did loudly bawl, — do
thyseff no harm, we are all here ; then he sprang in trembling, and fell
down before paul, and said, what must I do to be saved .' paul and sUas
say, believe, the magistrates send Serjeants to let paul and silas go ;
but paul said, no, let them fetch us out, surely every unprejudiced
observer of this fable must be able to distinctly discern that it is the
composition of a disordered mind.

332 REVIEW OP
CHAPTER XVII,
Many women believed paul, but some men gathered a great company
of base lewd fellows, and set all the city in an uproar ; and paul was
sent off to sea. some philosophers call paul a babbler, and say he
setteth forth strange gods, and ask him what is the meaning of his
strange doctrine ; some ridiculed the doctrine of resurrection, and told
him they would hear him again on the matter ; but paul departs from
among them. The chapter contains thirty-three verses of simUar
composition. [CHAPTER XVIII.
Paul finds a jew and his wife, who had been sent out of rome, who
were tent-makers ; and tbe lord spake to paul in the night by a vision,
and told him not to hold his peace ; and when paul was about to open
his mouth, gallio said, if it were matter of wrong or lewdness, then it
would be reasonable to bear with him. by an attentive perusal, it can
be discerned that a large portion of the fables throughout the bible and
testament are founded on dreams. CHAPTER XIX,
Paul inquires of a party of men if they had received the holy ghost
since they believed ; they say they have not heard of any ghost ; which
statement makes it appear as though the composer felt conscious she
had inserted too many inconsistencies about such a phantom ; but she
again plucks up bold courage enough to state, the holy ghost came on
people when paul laid his hands on them, and that they prophecied ;
and, from apparently considering her subjects so much stupefied with
her wild fables that they might think many others were without tongues,
she states that those who had the ghost come on them spoke with
tongues. CHAPTER XX,
On the first day of the week paul preached untU midnight, and a
man fell asleep in the window, fell, and was taken up for dead, paul
did fall on him, and said there was life in him, and when he had eaten
and talked till day-break the young man was alive, paul kneels and
prays, and the people all wept sore and fell on paul's neck and kissed
him. surely the queen composer felt funny enough inclined to bestow
such a load on paul's neck, and kisses in plenty beside.

THE ACTS. 333
CHAPTER XXL
A launch, a voyage, a landing, and unlading a ship, — and of a party
leaving a city and being brought to a shore, kneeling down there and
praying, then taking ship again and returning home, and entering into
the house of a fabled evangelist who had four prophecying daughters,
the party driving off in their carriages, and many other odd affairs are
treated of CHAPTER XXII.
Paul tells people he is a jew, and zealous towards god, and that he
persecuted men and women, binding them, and delivering them to pri
son and death, the former fable of a Ught from heaven shining round
paul is repeated, and of his hearing a voice saying, saul, why persecutest
thou me, and of paul asking the lord who it was, and of the lord con
descending to inform him he was jesus ; all showing that the queen
composer had been too much of a doser to remember she had written
the same before. CHAPTER XXIIL
Paul boasts that he had lived in good conscience before god ; then a
high-priest commanded him to be smote on the mouth ; then paul tells
this priest god shall smite him, calling him a whited wall ; which shows
the composer was not in a condition to be able to compose with ^ea^on,
to represent her paul so boldly to bawl against a high-priest, who pos
sessed great power. CHAPTER XXIV.
The high-priest who ordered a man to smite paul on the mouth
descends with an orator, who informed the governor that paul was a
pestilential fellow, and a mover of sedition among the jews throughout
the world, and a ringleader of the nazarenes, and hath gone about to
profane the temple. CHAPTER XXV.
Festus, sitting on the judgment-seat, commands pan] to be brought.
twenty-seven verses are filled with statements that amount to nought.
CHAPTER XXVI.
Paul asks why it should be thought incredible for the dead to be

334 REVIEW OF
raised, repetition is again made about a light, brighter than the sun,
shining round the fabled paul, and of a mysterious voice saying, saul,
why persecutest thou me .' and of saul asking who it was, and of the
lord answering, jesus, and of the lord telling saul it had appeared for
the purpose of making him a minister and a witness ; and paul tells
the king he was not disobedient to the heavenly vision, and as he
spake, festus did bawl unto paul, telUng him much learning had made
him mad. paul says, no, it is not so.
CHAPTER XXVII,
Paul tells all that were on board a ship with him that an angel of
god stood by him that night, saying, fear not, paul, thou must be brought
before caesar, and god hath given thee all them who sail with thee ; be
of good cheer, for i believe it shall be as hath been told me ; but we
must be cast on an island ; and he tells them not a hair of their head
shall fall from any of them, prophecies without number have been
inserted in both bible and testament, with pretence, sometimes in the
same fable, and very frequently in the course of a chapter or two fol
lowing, that they came to pass, apparently for the express purpose of
deluding weak minds. CHAPTER XXVIU.
Paul made a fire of sticks ; a viper came out of the heated sticks
and fastened on his band ; he shook it off into the fire ; and the com
poser states that people looked long, expecting paul would swell or
drop down dead suddenly, and seeing no harm come to him, they said
he was a god. and paul laid his hand on a man who was dangerously
ill, and prayed, and healed him ; and others came and were healed, and
paul expounded and testified the kingdom of god, out of the law of
moses and the prophets, from morning till evening ; and a ghost spake
by a prophet ; and paul dwelt in his own hired house two years, preach
ing and teaching the kingdom of god, and those things that concern
jesus, with confidence, here, again, it is plain to be seen that the com
posing queen strives to make her deluded subjects believe that a man.
Under the titie of prophet, could perform acts contrary to nature, and
such as are known to be impossibilities ; and the fable of a viper com
ing out of sticks, and a multitude of people standing gaping at a man
who had shaken a reptile from his hand that came out of a stick, with
expectation he would swell or suddenly die, is certainly an imperfect

ROMANS. 335
mode of making people believe the man was a god because he received
no harm, such logic would scarcely be used by any one sober enough
to walk or run. ROMANS: CHAPTER I,
Much is stated about god in this chapter, but no pretence is made
that any god or lord spake one word, some indecency is stated about
women and men in the 26th and 27th verses.
CHAPTER II.
Paul talks about a day when god shall judge the secrets of men
according to paul's gospel, but does not pretend god spake a word,
CHAPTER HI,
Paul says, let god be true, and asks if its truth hath abounded more
through his lie, and says, there is none that understandeth or seeketh
after god, but does not pretend that god said a word.
CHAPTER IV,
The gross deceitful abraham, alias abram, is referred to as believing
god, and that it was accounted to him for righteousness ; but does not
pretend god spake a word of the chapter.
CHAPTER V.
Adam, the pretended first man, who, the composer' stated in the first
chapter of genesis, was created, and on account of forgetting that state
ment while writing the next chapter, declared he was then made out
of dust, and his wife out of one of his ribs ; although she had stated,
in the first chapter, that the woman and man were both created instanter^
no sooner said than done, god, jesus, and ghost are again treated of ;
but no pretence is made of any god speaking a word of the chapter.
CHAPTER VI,
It is not pretended that any word of this chapter was spoken by any
lord, god, or ghost, CHAPTER VII,
Contains repetitions of part of a fable, under the title of the books of
moses, respecting husband and wife, but not one word of any pretence
that any god spake a word.

336 REVIEW OF
CHAPTER VIII.
The fabled paul asks who shaU lay anything to the charge of god's
elect ; and the word god is inserted eighteen times, without pretence
that it said a word. CHAPTER IX.
Jesus christ, god, and ghost are, as usual, treated of; one or other of
the unmeaning tales being inserted in most of the thirty-three verses,
without pretence of any god or lord speaking a word.
CHAPTER X,
The composer strives again to make her subjects believe they would
be in danger of being doomed to torture if they did not believe in her
fabled saviour ; and if they confess with their mouth the lord jesus,
and beUeve in heart that the lord raised him from the dead, they shall
be saved ; but no pretence is made that any lord or god spake a word.
CHAPTER XI,
The composer assumes to know much about a god, without pretend
ing it spake a word. CHAPTER XII.
' It is pretended a lord said vengeance was his ; but it is not pretended
god spake a word. CHAPTER XIH,;
No pretence is made that any lord or god spake a word.
CHAPTER XrV.
The words lord, god, and ghost are inserted in most of the twenty-
three verses, but no pretence that either spake a word,
CHAPTER XV,
No pretence is made that god spake.
CHAPTER XVI,
Paul recommends that julia, nereus and sister, and other saints, salute
one another with a holy kiss, but does not pretend any lord or god
spake, thus fifteen chapters in succession, where continued bold assump

I. CORINTHIANS. 337
tions of knowing much about a god, and a son of such a supposed in
visible spirit, are inserted, the composer hath omitted fabricating any
story under pretence that any part was the word of such an invisible,
which is the case with the whole of the book of esther, in the bible,
although many publicly declare the bible and testament to be the word
of god. I. CORINTHIANS: CHAPTER I.
The composer states, it pleased god, by the foolishness of preaching,
to save them that believe ; which plainly shows the queen's mind was
distracted, or she would not thus have ridiculed preaching, while she
was striving, in the same work, to make her subjects believe preaching
and believing was of greater importance to them than all their concerns
of life, but god, she states, hath chosen fooUsh things to confound
people, this, she must have felt conscious, was what she had done
and was doing, she acknowledges things that are not have been chosen
to bring to nought things that are. this, of course, she was well aware
of, — that fables of imaginary spirits and regions were bringing to nought
people's attention to things of reality and their most important duties ;
but she does not pretend that any god spake a word of the chapter.
CHAPTER H.
A god, a ghost, and discerning things spiritually are treated of ; but
it is not pretended any lord, god, or ghost spake a word.
CHAPTER III.
The word god is inserted many times, but it is not pretended it spake.
CHAPTER IV.
Paul says he thinks god hath set forth us (the apostles), but it is
not pretended it spake.

CHAPTER V.

Paul says it is reported there are fornications among his congrega
tion, but does not pretend that any lord or god spake a word.

CHAPTER VI.

The composer states, god hath raised up the lord ; and that some
people were fornicators, adulterers, thieves, and drunkards ; but such

338 REVIEW OF
were washed, sanctified, and justified in the name ofthe lord jesus and
by the][spirit of god, and that their bodies are the members of christ ;
and asks, shall i, then, make the members of christ an harlot ? and
know ye not that your bodies are the temple of a ghost ? although
this fable , like those that have preceded it, strongly indicates that its
^composer could not have been sober while fabricating it, she appears
to have become sufficiently moderate to refrain from pretending any
imaginary invisible lord, god, or ghost spake a word of the chapter.
CHAPTER VII.
Is a fable respecting marriage, stating, it hath been written it is good
for a man to refrain from touching a woman ; but, to avoid fornication,
let every man have a wife, and every woman a husband, for it is better
to marry than to burn, but if a woman's husband be dead, she is at
liberty to marry, but she is happier if she abide, in my judgment, and
i think i have the spirit of god. no pretence is made that any god or
lord spake a word of this fable. CHAPTER VIII,
The composer states, if meat make my brother offend, i will eat no
meat whUe the world standeth, lest i make my brother to offend ; but
does not pretend that any god said that eating meat would offend*
CHAPTER IX,
The hero saint paul is represented to ask people if he hath not seen
jesus, and are they not paul's work, have ye not power to eat and to
drink, and to lead about a sister or a wife .? it is not pretended that
any god spake a word. CHAPTER X.
Baptism unto moses in the cloud and in the sea, and eating the same
spiritual meat and drinking the same spiritual drink as this fabled mur
derer and servant of god, are treated of ; as are, also, other parts of the
contents of the books of moses ; plainly showing that one person fabri
cated the whole, the composer ends this fable with the pretence that
she does not seek her own profit, but the profit of many, without pre
tending that any god spake a word.

I. CORINTHIANS. 339
CHAPTER XL'
It is stated, if a woman pray with her head uncovered, it is even all
one as if she were shaven ; but it is not pretended any god spake a
word of the chapter. CHAPTER XII,
It is stated, god hath set first in the church apostles ; second, proph
ets ; third, teachers : then miracles, then gifts of healing, helps, govern
ments, and diversity of tongues, but tbis diversity of appointments is
manifestly made in the disordered imagination of the composer of the
fable, whUe unable to compose with reason, as she does not pretend
that ariy lord, god, or ghost spake a word.
CHAPTER XIH,
Charity is strongly recommended, but it is not pretended that any
invisible spirit spake a word, CHAPTER XIV,
Trumpet, pipe, harp, church, lord, and god are treated of; but it is
not pretended either a god or a lord spake a word,
CHAPTER XV,
The composer states, if christ is not risen, then preaching and faith
are vain ; and acknowledges, if there be no resurrection of the dead,
then christ is not risen, according to this part of the said- to-be holy
scriptures, it is not required of people to believe the fabled resurrection
until we know of a real resurrection, it is not pretended anything
superior to man spake a word. CHAPTER XVI,
The composer, under the titie of her hero saint paul, says, concern
ing collecting for the saints, as I have given orders to the churches so
do ye ; let every one, on the first day of the week, lay by in store,
according as god hath prospered him, so that there be no gatherings
when i come, so, according to this doctrine, the man who had worked
briskly, early and late, would have to bestow considerable, while the
lazy drone would contribute nothing, nor be taxed fo support either
saint, prophet, or priest ; and the industrious man would not be allowed
any credit for aid towards the support of such gentlemen of leisure,

340 REVIEW OF

who were maintained by the exertions of the industrious, the fabled
saint paul, before closing the chapter, recommends his people to greet
one another with a holy kiss, but does not pretend any lord or god spake
a word.

II, CORINTHIANS : CHAPTER I,

The hero of this epistie tells his brethren he would not have them
ignorant that he had a mind to come to them, and many other flattering
tales ; but does not pretend any god or lord spake one word.

CHAPTER H.
The fabled paul tells people they know the love he has for them,
and beseeches them to conform their love toward him, and tells them
he had no rest because he did not find his brother titus ; but does not
pretend that anything superior to himself spake a word.
CHAPTER III.
This fabled paul tells people to behold the glorious face and counte
nance of moses, and refers to the fable in the writings attributed to
moses, and of this murdering agent of a lord putting a veil on his face,
on account of people being affrighted at its brightness, after he had, for
forty days, lived so sumptuously as to totally refrain from tasting either
bread or water ; both that fable, this, and the intervening ones indi
cating, in the strongest manner possible, that one person wrote the
whole, under the influence of strong drink, the words lord, god, and
christ are freely used in the chapter ; but it is not pretended that any
higher power than the fabled paul spake at all,
CHAPTER rv,
Paul is stated to have told people that they were delivered unto
death for christ's sake, and speaks much of christ, also of a god and a
lord, and recommends people to look at invisible things in preference to
those wbich they can see ; adding, for their momentary affliction wiU
work out for them an eternal weight of glory, but notwithstanding
this bold assumption being made entirely by the composer of the work,
she does not add to that boldness any pretence than the one that it is
the talk or bawl of her fabled saint paul.

II. CORINTHIANS. 341
CHAPTER V.
Paul tells people he is ambassador for christ, as though god did be
seech them for him ; and talks about the terror of the lord, and much
more about a god, a christ, and a lord, but does not pretend either spake
a word. CHAPTER VL
The words lord, god, christ, and ghost are freely treated of, without
pretence that either spake a word.
CHAPTER VII.
Paul tells people great is his boldness of speech, surely any reader
must see that the fables written under the title of this hero are shame
fully bold ; although in none of them, thus far, has it been told that
any invisible spirit lent its aid in fabricating them ; but the composer
hath boldly attributed to this hero great inconsistency.
CHAPTER VIII.
Paul treats ofhis brother finishing the grace he had begun in people,
but does not pretend anything more holy than himself spake a word
about it. CHAPTER IX.
Paul again exhorts people to have their bounty ready, and not to
give grudgingly ; and tells them god is able to make all grace abound
to them, and treats more of a god and a christ, but does not pretend
that anybody higher than himself spake a word ,
CHAPTER X.
Paul acknowledges again that he is bold, and tells people he does
not wish to seem as though he would terrify therii with letters, neither
does he attempt to terrify them with any of the dismal threats that
have been inserted in former fables, nor any pretence that any greater
personage than himself spake a word of the chapter.
CHAPTER XI,
Paul tells some women he was jealous over them with godly jea
lousy, and had espoused them to one husband, that he might present
them as chaste virgins, this statement indicates that the composer,
whfle bearing the title of virgin queen, felt conscious that some, or

342 REVIEW OF
one, who bore the title of virgin were not chaste, she also aUows that
this fabled apostle robbed churches, yet she states the truth of christ is
in him, and declares in his name, no man shall stop him of this boast
ing, and that he says again, let no man think me a fool, and that both
god and christ know that he doth not lie, and that he was let down
from a wall in a basket, (this is a similar story to the two men being
let down by a harlot in a basket) , and escaping from a governor who
was desirous to apprehend him ; but it is not pretended any higher
power than paul spake a word of the fable.
CHAPTER XII.
Paul says he knew a man in christ about fourteen years ago, and that
he was caught up into paradise and heard unspeakable words, this is
manifestly bad logic, to pretend to know what a man heard in a region
billions of mUes distance, if it hath any existence, paul tells the peo
ple he did not burthen them ; but, nevertheless, being crafty, he caught
them with guUe, but does not pretend that any higher power than him
self spake. CHAPTER XIH,
Paul tells people that if he comes again he will not spare them that
have sinned, since they seek a proof of christ speaking in him ; and
that he writes these things being absent, lest, being present, he should
use sharpness 'according to the power the lord hath given him • but
neither the queen of the fable nor her hero paul pretend that any lord
spake a word at all. paul again recommends one and all to greet each
other with a holy kiss, GALATIANS : CHAPTER I,
The composer, under the title of the fabled apostle paul, says, when
it pleased god to reveal to paul his son, that he might preach him amono-
the heathen, after three years he went to Jerusalem to see peter, and
abode with him fifteen days, but saw no other apostie save james the
lord's brother ; and paul tells people that he does not lie, it is no
wonder the composer should think people would consider such fabrica
tions untrue, it is not pretended that any higher personage than the
fabled paul spake at all. CHAPTER H,
Paul says he went to Jerusalem again, fourteen years after, and took

OALATIANS. 343
titus with him ; and adds, he went by revelation, fifteen assorted
words are inserted of god, lord, and christ ; but no pretence is set forth
that any higher personage than the man paul spake at all.
CHAPTER HI.
The deceitful abraham, alias abram, is again referred to, in the state
ment that the faithful are blessed with faithful abraham, and that all
nations shall be blessed in him, which is a repetition from the early
part of the bible, it is also stated, the blessings of abraham came through
christ. a sad amalgamation, to pretend that the blessings of a gross
deceiver must come through the son of a power that is represented to
have made the earth in one day. much stress is put on mere belief;
but it is not pretended that any greater personage than the fabled man
paul spake a word at all, CHAPTER IV.
Paul says, god sent his son, made of a woman, in answer to this
story, all may freely and safely declare, they never knew any woman's
son but whom time would destroy, as they see it does all, both great
and small, wasting them away to dust, paul tells people they received
him as an angel, even as christ jesus, and that they would have plucked
out their own eyes and given them to him ; he, therefore, became their
enemy, adding, i tell you the truth, the deceitful abraham is again
referred to ; and the composer, forgetting her statement that god had
made promises of peculiar great rewards to both these fabled children,
now pictures them as being vastly different ; but probably as near as
most wine-bibbers' recollections would have enabled them to do, after
fabricating so much wild inconsistency as she hath done, from genesis
to the present chapter ; but she does not show the boldness to declare
that any greater personage or .spirit, either visible or invisible, to her
fabled man paul spake a word at all.
CHAPTER V.
Paul recommends people not tp submit to a yoke of bondage, and
yet his writings generally require people to contribute and have their
bounty ready. CHAPTER VI,
Paul tells people they see how long a letter he hath in his hand, and
requests that, henceforth, no man trouble him. the end of his epistle

344 REVIEW OF
to the galatians ; the whole being represented as the talk and bawl of
saint paul, making more than fifty chapters in succession, free from
pretence that any greater personage than the fabled paul wrote or spake
a word of them, the book of esther is also free from the pretence of
any invisible aiding in its fabrication, the whole thirty-eight chapters
of the acts are, also, fables respecting the actions and sayings of fabled
men ; and a vast number of other chapters of the said-to-be holy bible
are simUarly composed : yet, notwithstanding these legibly recorded
facts, many declare them to be tbe word of something they pretend
exists out of sight, and that the mass hath been written under the in
spiration of such a supposed spirit, and by their flattering tales delude
weak minds. EPHESIANS : CHAPTER I,
Paul tells his congregation that the father of tbeir lord jesus christ
hath chosen him and them before the foundation of the world, that they
should be holy, and that he had predestinated and adopted them to him
self, and hath abounded to tbem in prudence ; thus paul tells the peo
ple he always makes mention of them in his prayers, that they may
have the spirit of revelation given them, much more is stated about
christ and paul, but it is not pretended any lord or god spake a word.
CHAPTER II.
The composer attributes to her pretended creator and maker of man
the disgrace of creating all the children of wrath, surely a greater in
dignity and inconsistency could never have been fabricated by any one
long inebriated, but by grace, she tells her subjects, they are saved ;
which grace, she strives to make them believe, is to be shown them in
ages to come ; and that they are made nigh by the blood of christ, and
are fellow-citizens with saints and the household of god. but bucking
ham palace, at the head of st. James's park, in london, suited her ma
jesty and her household, beyond doubt, much better than to vralt for
ever to obtain accommodation in any imaginary invisible palace or
heaven. CHAPTER HI.
Paul tells people, when they read, they may understand his knowl
edge in the mystery of christ ; which, from the beginning of the world
hath been hid in god, who created all things In christ, here the com
poser records forgetfulness of having stated mary gave birth to christ,
after many generations had been on the earth and returned to it.

PHILIPPIANS. 345
CHAPTER IV.
Paul is styled a prisoner of christ, which he hath been several times,
and at other times servant to the same ; and people are told, in lan
guage sufficiently bold, that god and the father is in them all ; and that
apostles, prophets, evangelists, pastors and teachers were given by
christ, when he ascended far above heaven ; and that we be no more
^ossed and carried by every wind of doctrine of men, nor their crafti
ness, by which they lie in wait to deceive, this evidently shows the
composer felt conscious, for a moment, she had exceeded the bounds of
probabihty and truth in her bold statement.
CHAPTER V.
The composer states to her subjects, in an unbecoming rude style,
that such and such transgressors have no inheritance in her fabled king
doms ; and cautions them, in better language, not to be deceived by
vain words, and recommends them to redeem time, because the days
are evil, she could scarcely fail of feeling conscious she had done se
rious evil to her fellow-beings many a day, according to her unrelent
ing cruel character, she states some beings, past feeling, gave them
selves up to lasciA'iousness ; and, beyond doubt, she knew one did.
CHAPTER VI.
>" Servants are commanded to be obedient to their masters with fear
and trembling, and not with eye service ; knowing that whatsoever
good a man doeth the same he shall receive of the lord, whether he
be bond or free, this doctrine would, of course, suit tyrannical cruel
monarchs ; but it cannot correspond well as being the command of a
creative power, equitable and just, as stated in a former fable.
PHILIPPIANS: CHAPTER I,
This fabled apostle boasts that he makes joyous request in all his
prayers for people, for their fellowship in the gospel, from the first day
untU now ; adding, god is his reward, and how greatly he longs after
them all in the bowels of jesus christ, and that his bonds in christ are
manifest in the palace, by this it is seen that the queen of the fable
was not yet able to compose with reason, or to forget thinking her
palace was of great importance. 23

346 REVIEW OF
CHAPTER II.
¦ The composer shows that she harbours doubts of making lasting im
pressions of belief on the minds of her subjects, respecting her pre
tences of knowing so much about a character under the titles of jesus
ehrist and lord ; and states, if there be any consolation in christ, let
everything be done in loAvness of mind ; thus, also, showing she had
noticed marvellous and incomprehensibly bold declarations depressed
the spirits of her subjects, by which means they had been held in sur-
veUlance by dismal threats preached frnm the former bible, during both
her father's reign and her own ; the observance of which, beyond
doubt, led her to fabricate the bible she left in a more voluminous and
puzzling condition, and also the new testament, with the bold assump
tion that those who did not believe her writings true and holy should
be cast into a lake of unquenchable fire ; but oh ! if you believe, then
you are to be made happy for ever, and know no want, but seeing
her bold assumptions did not frighten people so much as she wished,
she says, they seek their own things, and not those of christ.
CHAPTER III.
The composer, under the titie of her hero saint paul, writes, beware
of dogs, have no confidence in the flesh, and treats again of her repeated
shameful proposition of cruelty to be performed on male children on
the eighth day of their age, which none but a licentious, lewd female
would ever have thought of the words god, lord, and christ are in
serted many times, without pretence that any such invisible spake ; but
she states, our conversation is in heaven.
CHAPTER IV.
The composer, who had claim to a crown, writes, people longed for
my joy and crown, she directs them to rejoice in the lord, and again
says, rejoice alway in the lord ; not because i desire a gift, but i have
aft and abound, i am full, having received from you sacrifice acceptable
and well-pleasing to god. but my god shall supply all your need, ac
cording to his riches, thus the queen of the fable continues to make
bold statements to her subjects that an invisible spirit shall reward them
whUe she revels in profusion with the realities of the visible world
and plans lessons of deception for others to delude her subjects with •
and her mind, thus far through her writings, under the titie of her hero
saint paul, appears to have been occupied in aiming to portray a char-

COLOSSIANS. 347
acter for that name at once marvellous and sublime ; and, at the same
time, showing she was no more able to compose with reason than she
had been whUe fabricating tbe previous part of her work.
COLOSSIANS : CHAPTER I,
The people are flattered with a tale of their having faith in christ,
and of hope that is laid up for them in heaven, and of prayer being
offered for them to be filled with spiritual understanding, but as it
respects all useful spirit and energy, and useful understanding, the queen
of the bible hath, throughout its fables, endeavoured to frighten people
into stupidity and base submission, and now states to her subjects, if
they continue in the faith of the gospel they have heard, that paul,
under heaven, is made minister of, which, it is again declared, was given
to him by dispensation of god, even the mystery which hath been hid
for ages, — that every man may be presented worthy in christ. this
word, also those of lord and god, are inserted many times, but no pre
tence is made that any higher power than the composer's hero paul
spake at all, CHAPTER II,
"' A flattering tale is again told the people, that paul had beheld their
steadfast faith in christ, adding some nonsense about a godhead bodily ;
for what can be greater inconsistency, when god and lord have been so
tiresomely treated of as being both head and body invisible, she adds,
let no man beguile you of your reward of humility and worshiping of
angels, and tells her subjects they are subject to ordinances, touch
not, taste not, handle not things that have show of wisdom.
CHAPTER IH.
The composer recommends her subjects to set their affections on
things above, and not on things of the earth ; but she was well known
to have set her affections on the handsome manly person of the earl of
essex, as one of her favorites, and also on good wine, which she treats
of in innumerable instances throughout the work she left for her chosen
successor to publish ; but she recommends her subjects to let the word
of christ dwell in them richly, and repeats her command to servants to
obey their masters in all things heartily.
CHAPTER IV.
Masters of servants are recommended to continue in prayer, and to

348 REVIEW OF
let their speech be graceful, luke is here styled a physician ; the salu
tation of pdul, and his bonds, are again treated of ; the words christ,
lord, and god are many times inserted, all free from pretence of any
higher power than the queen's hero, saint paul, speaking a word in the
course of the four chapters of the epistle.
THESSALONIANS : CHAPTER I.
Repetition is again made that paul makes mention of people in his
prayers, remembering their work of faith and patience, — of hope in
christ and his father- people, of course, would naturally doubt the
truth of such idle, useless flattery, and it would need much persuasion
to get them to show occasional respect for it, as well when such un
reasonable doctrines were introduced as they have done ever since,
hence the necessity of the organization of numerous aids, and large
collections of the " one thing needful," to procure their subsistence
with while such projects are continued,
CHAPTER II.
It is acknowledged that paul, and others who could as loudly bawl,
were bold to speak the gospel ; and paul doth boast on behalf of them
all, that their exhortation was not deceit or guile ; but they were
allowed of god, and says they were gentle as a nurse, and affectionately
desirous to impart the gospel. CHAPTER IH.
Paul tells people he thought it good to be left at athens, and that he
sent brother timothy to minister and to comfort them, and he sent to
knoAV their faith, and says he and timothy pray night and day exceed
ingly, that they might see their face and perfect their lack of faith,
surely people need to have faith sufficient to make them believe a man
could swallow a whale, to believe such a wild tale.
CHAPTER IV.
Paul teUs people they know what commandments he and timothy
had given them by the lord, how they ought to watch and please god ;
and again tells them he would not have them be ignorant if they believe
jesus died and rose again, and says the lord himself shall descend from
heaven with a shout and with a trump, and the dead in christ shaU rise •
then the living shall be caught up to meet the lord in the air and be

II. THESSALONIANS. 349
ever with the lord, so comfort yourselves with these words, thus
endeth this fable. CHAPTER V.
Paul says people know perfectiy that the lord cometh as a thief in
the night ; and the childless queen, under the titie of her hero paul,
treats of a woman travailing with child, and recommends her subjects
to keep sober, probably reflecting on troubles she had endured for such
omission, she states to her subjects that jesus died for them, whether
they wake or sleep, and tells them to pray without ceasing, and greet
all brethren with a holy kiss, i charge you by tbe lord ; but it is not
pretended any lord or god spake a word of the epistle ; it is all repre
sented as the talk of the man paul, thus far through the writings attri
buted to that hero. II. THESSALONIANS : CHAPTER I. ;
Paul tells a flattering tale to people again, — that their faith and charity
grow, and talks to them about jesus being revealed, with his mighty
angels, in flaming fire, taking vengeance on them that know not god
and do not obey the gospel ; which doctrine doth plainly show the queen
was well aware that no one knew any god of so contradictory a char
acter as she had pictured forth in her imagination, to frighten her sub
jects with : but, of course she was aware that many people knew of
the gospel that had been preached from the bible in use during the
reigns both of her and her father, and her improvement and addition to
that she wished that ' people should be compelled to show respect to ;
and those who do not, she states, shall be punished with everlasting
destruction, this is the theme of her testament.
CHAPTER H.
It is stated, god shall send strong delusions to people, so that they
shall believe a lie. this indicates that the composer felt conscious her
work was principally of that character, and would be likely to delude
those of her subjects who had been credulous enough to beUeve similar
fables that were then preached amoug people, after the composer's
statement that god causes people to believe a lie, she adds that they all
might be damned who believed not the truth ; the fable showing clearly
that she had indulged herself too freely with the article she stated in
genesis that her hero, noah of the flood fable, had become drunken by.

350 REVIEW OF
CHAPTER III.
Paul again tells a flattering tale to people, and assumes to know that
a lord shall stablish them, and direct their hearts into patient waiting
for christ, and boasts of not being chargeable to others ; but in a former
epistle he commands people to give without grudging, and to have their
bounty ready against he came, by this people might readily understand
he abhorred begging with hat in hand.
I, TIMOTHY : CHAPTER I,
Paul is promoted again to the title of apostle, having formerly been
accounted a prisoner, and next a servant, according to the fables, paul
treats of an invisible king, and of receiving mercy himself, that in him
first jesus might show forth all long sufferings, and says the gospel of
god was committed to his trust, the words jesus, god, lord, and christ
are inserted often, but no pretence is made of any higher power than
the man paul speaking a M'ord. CHAPTER II,
The queen, under the titie of saint paul, exhorts people that they
pray and make supplication for kings, and for all that are in authority ;
adding, this is good and acceptable in the sight of our saviour, and be
stows on her man paul the title of being ordained a preacher and an
apostle, and says that he lieth not, and he will that men pray every
where, lifting up holy hands, but he does not aUow a woman to teach,
' CHAPTER III,
Paul only allows a bishop one wife, and neither bishop nor priest
must be given to too much wine, this looks as though the queen
thought it right to allow such personages a fair supply, that they should
not become uncomfortably dull and dry.
CHAPTER IV.
It is fstated, some with seared consciences wiU speak hypocritical
lies, forbidding marriage and eating meat.
CHAPTER V.
The queen appears to think young widows wax wanton against
christ, and will marry because they cast off faith ; they, of course
would not have faith that they should replenish the earth, any more

II. TIMOTHY. 351
than elizabeth, if they continued, like her, without a mate, she states,
the young widows learn to be idle tattlers, going from house to house.
had the queen have been kindly disposed towards young buxom widows,
she might have allowed them the privilege of going abroad until they
met with mates, even if she AVould not condescend to choose one her
self finally, she consents that the younger women marry and bear
children, and allows her subjects to drink wine instead of water for
their stomachs' sake, CHAPTER VL
The queen directs all servants that are under a yoke to count their
masters worthy of all honour, and not despise believing masters, and
having food and raiment, to be content, this is doctrine that might be
naturally expected to suit ruling monarchs, and such as they would plan
and strive to enforce it as long as their subjects were deluded to intrust
them with the power so to act, godliness with contentment, she tells
her subjects, is great gain ; and also states, those who would be rich
fall into hurtful lusts, for the love of money is the root of all evil, this
hath been a favorite topic with the queen throughout her work, — to
persuade her subjects to be humble and content themselves with food
and clothing, and be obedient to those in authority over them.
II, TIMOTHY - CHAPTER I,
Paul tells this beloved son that he thanks god from his forefathers
•with pure conscience, and in his prayers, night and day, unceasingly
remembers them, and is mindful of their tears when he calls to remem
brance their unfeigned faith, which dwelt first in their grandmother and
mother, the names of these faithful dames are on this laughable record-
paul advises his people not to be ashamed of the lord's testimony, nor
of him its prisoner ; but be partakers of the afflictions of the gospel
and grace which was given in jesus before the world began, this last
sentence hath been inserted in a previous chapter, boih showing the
composer had forgotten her statements that jesus was born of a woman,
many years after her pretended destruction of most that drew the breath
of Ufe. she treats, as usual, freely of the unmeaning words, god,
christ, and ghost, without pretending any higher power than the man
paul spake a word. CHAPTER II,
Paul tells his son to endure hardships as a good soldier of jesus, and

352 REVIEW OT
remember jesus was raised from the dead according to my gospel, this
shows the composer knew that resurrection was only in tbe imagina
tion, from Avhich a doctrine had been formed, and that it needed funds
to pay peter and paul, who did about it loudly bawl, the composer
treats of rightiy dividing the word of truth ; and as all know truth
cannot be divided, it only shows she felt conscious it would need a
skilful workman to divide any truth of consequence out of the work
she left. CHAPTER HI,
The composer acknowledges that some creep into silly womens'
houses under form of godliness, and lead them away to divers lusts ;
and adds, evil men and seducers shall wax worse, moses, so much
treated of in the bible, is here again referred to, as he hath been in
numerous instances in the preceding fables of the testament, adding to
various other proofs, that both books have been composed by one dis
ordered mind, many unmeaning titles garnish this chapter.
CHAPTER IV,
Paul exhorts timothy, with the bold assumption of his being before
god and christ, and tells him to preach the word in season and out of
season, — reprove, rebuke, exhort ; and says he hath kept the faith,
and that there is a crown laid up for him ; and commands his cloak to
be brought, and the books, especially the parchment, surely no one
reader, that strives to be guided by reason, will pretend that any higher
power than an inebriate would compose such fables, alexander the
coppersmith, she states, did me much evil, the lord reward him accord
ingly ; notwithstanding, it is stated, the lord stood with paul, and
strengthened him, that by him preaching might be fully known ; and,
to crown the climax of absurdity, the queen of the fable states her hero
paul was delivered out of the mouth of the lion.
TITUS : CHAPTER I.
Paul an apostle, according to the faith of the elect in hope of eternal
life, which god promised before the world began, surely, no sober
queen, or honest man, would pretend that such an improbable affair
was truth ; but the queen doth further try to make her subjects believe
a being was known that could not be, and that it was committed to her
hero paul, according to command ; and acknowledges there are many
deceivers and vain talkers teaching what they ought not for ffithy lucre's

HEBREWS.

353

sake ; they profess to know god, but in works deny him. this hath
often been demonstrably shown, from a poor preacher to the wearer of
a crown. CHAPTER II.
The composer recommends again that servants be obedient to their
masters, and to please them well in all things, not answering again.
the first eight verses of tbis chapter appear to me to be about the best
part of the whole werk left by queen elizabeth ; and, in my opinion,
form nearly all that is needed to be preached from to improve the minds
and morals of society, as they combine most of the leading traits neces-'
sary to form true useful and kind members, the most certain road to
happiness. CHAPTER HI.
The composer appears to retain some relic of the commendable feel
ings she entertained while writing the preceding chapter, and recom
mends people to be ready to every good work, and to be gentle and
meek, and not to speak ill of any man, nor to be brawlers, and to avoid
foolish questions and genealogies ; for they are unprofitable and vain.
beyond reasonable doubt, thousands who have had their minds nearly
distracted with such vain lessons have experienced proofs of the un
profitableness of such useless tasks in the form of catechism.
PHILEMON.
The fabled apostle paul now is represented so small as to be a pris
oner again, in the composer's imagination ; to which she adds her oft-
repeated statement, that he makes mention of people always in his
prayers, this hath been a common occurrence with the queen, to re
peat her statements, from her books of moses to the present chapter.
peruse the book and you will find it so.
HEBREAVS: CHAPTER I,
The queen, after writing thus far under the titie of her hero paul,
appears to recollect that she had not pretended that any god, lord, or
ghost had spoken a word for about a hundred chapters in succession ;
and as the book was formed to be introduced to her subjects as the word
of something invisible, she had made a great mistake, to the discredit
of her work, and it was time to say something to smooth over that
blunder, and treats of such an invisible having spoken many times, iQ

354 REVIEW OF
divers manners, to the prophets, those are the fabled characters treated
of throughout the bible, in this chapter, she states, it speaks by its
son, so now we may expect a pestering course of unmeaning state
ments will run through the remainder of her work, the queen begins,
by stating this father hath appointed its son heir of aU things, by whom,
also, he made the worids ; forgetting again her statement that this fabled
miraculous son she had pictured forth as the first one, mary gave birth
to, after the worid had been populated by many generations, the queen,
also, halh represented the whole as an hereditary affair, similar to the
power she held her crown by ; and also treats of the father telling this
son that he was his son, and he had begotten him that day. surely no
sober modest person would fabricate such inconsistency.
CHAPTER n.
The queen states, if tbe word spoken by angels were steadfast, and
treats of god bearing witness by signs, wonders, miracles, and gifts of
the holy ghost ; showing that she considered, in a sober hour, that peo
ple would not retain steadfast belief in the statements of such imagin
ary spirits, but she boldly states to her subjects, we see jesus, who
was made a little lower than the angels, the queen, by this last state
ment, shows she had forgotten her statement in chapter i, verse 4, that
jesus was made better than the angels, thus, like most attempts at
deceit and imposition, hath the composer of the fabled holy scriptures
made a slip of memory and pen, to show observing men the inconsis
tency of her fables, CHAPTER III,
The queen treats of jesus now, as a man counted worthy of more
glory than moses, the fabled murderer and servant of god, and treats of
a ghost speaking, and of a lord swearing in its wrath, laying great stress
on belief, which forms the principal topic of the testament, great direful
everlasting torments being boldly declared shall be the fate of those
who do suppose the writings of the red-nosed queen elizabeth of eng
land a fable, and to believe them anything else I think no one can be
able, who will bestow on it attentive perusal, as all are obliged to be
lieve according to their conviction, the bible fable of forty years' suf
ferings in a wilderness is referred to, as are many other fables of the
bible in various parts of the testament, showing that one person com
posed both books.

HEBREWS. 355
CHAPTER IV. '
The queen strives to intimidate her subjects by pretending to know
a god whose voice is sharper than a two-edged sword, piercing asunder
joints and marrow, and is a discerner of the thoughts and intents of the
heart, and that kll things are naked and open to its eyes.
' CHAPTER V.
Priests are allowed to be ordained by men ; but, from the composer's
assumption of knowledge that something invisible held such incredible
power over man as to create one out of dust, who was able to contrive
names for the endless variety of beasts and birds of the universe before
learning a lelter, and to create all things in six days, it is a wonder she
had not allowed such a power the honour of conferring so peculiarly
great a privilege to that power, and represented all the men taken from
among the people to be ordained, whUe lifting up outspread hands, on
some fabled mount, to such a spirit, or even in a building, or on an
elevation distinct from the observers of the ceremony ; it surely would
have been as consistent with reason as to suppose such an invisible
spirit hears what they say respecting their neighbors, and such form
of ordination would have been full as likely to have made as steadfast
an impression on as many minds as the form now practised, priests
are allowed to offer gifts and sacrifices for sins, and to have compassion
on the ignorant. Who but the ignorant would give the fruits of their
industry away to priests ? CHAPTER VL
I The queen, by aid of her fabled paul, tells her subjects that it is
impossible those should be renewed to repentance who have tasted of
the holy ghost if they fall away, the deceitful and peculiarly and
profusely rewarded abraham, alias abram, treated of in the fifteenth,
and again in the twentieth, of genesis, is referred to, and the promises
god made to this infamous character, stating that because god could not
swear by anything greater it sware by itself surely no sober or sane
person would ever have written such absurd nonsense.
CHAPTER VII.
' A priest of god met the deceitful abraham, alias abram, returning from
a slaughter ; abraham gives the priests a tenth of all spoils, being, by
interpretation, king of righteousness, having neither beginning of days

356 REVIEW OF
nor end of life, but made like the son of god, abideth a priest continu
ally, and the patriarch abraham, alias abram, gave to him the tenths
of the spoils, much more is stated respecting tithes ; and that levi,
who received tithes, paid tithes to abraham, for he was yet in his father's
loins, here it can be seen that the queen of the fable was boldly rude,
and strove to make an impression on the minds of her subjects, that
they must give a large portion of the fruits of their industry to priests,
and pay great homage to them ; and in her distracted state of mind, it
appears, she wrote it is evident our lord sprang out of judah, and treats
of the lord swearing a certain man was a priest for ever ; and repre
sents her fabled paul to have added, but this man, because he continueth
for ever, he hath an everlasting priesthood.
CHAPTER VHL
The queen allows every ordained high-priest to ofl'er sacrifices who
serve to the sample of her fabled moses ; who, she states, was admon
ished of god to make all things, and the tabernacle according to the
pattern it showed him in the mount, this fabled mount hath been re-
presentrd as being troubled with smoke and thick mist when moses and
an invisible spirit met there, and if the eyes of moses could not bear
smoke better than other eyes he would but imperfectly see.
CHAPTER IX.
A candlestick, table, and show-bread, it is said, were in the first
tabernacle, and a second tabernacle was called the holiest of all, which
had the golden censor and the ark of the covenant overlaid with gold,
and the gold pot containing manna, ^nd aaron's rod, that budded, blos
somed, and bore almonds, as stated also in the seventeenth of leviticus ;
which fabled rod, in another fable, is stated to have swallowed several
others, moses, it is stated, took blood, with scarlet wool and hyssop,
and .sprinkled the book, all the people, the tabernacle, and aU the vessels
of ministry ; and the queen of the fable states, it was, therefore, neces
sary that the patterns of things in the heaven should be purified with
these, how could queen elizabeth have imagined to have conveyed
such articles of purification to her fabled region, that hath not been
discovered to exist within billions of miles from where the realities of
blood, scarlet, hyssop, and wool abound .' although we do not find
scarlet a real substantive, like her officers' coats, yet, as an adjective or
color, by the industry and ingenuity of man, it maketh a conspicuous

HEBREWS. 357
appearance ; but the queen hath often portrayed it as an article of sub
stance in her fables under the title of the books of moses.
CHAPTER X.
The queen here acknowledges that the blood of animals has no power
to make people better ; thus showing, probably, that in a sober mo
ment she felt conscious of having far exceeded , in her wild statements
through various parts of the bible, all probability, and had lost the hope
of making impressions on the minds of her subjects, that such sacri
fices had been submitted to by their ancestors, when commanded by
king or priest, the queen of the fable, in her usual wild style, treats
of a ghost being a witness to people, surely the queen could not have
been sober when she wrote this, or she would not have been bold enough
to have done so. he that despised the law of moses, she also states,
died ; which statement further indicates boldness inspired by strong
drink, to represent a man of so great importance, whom she had por
trayed as a murderer in the second chapter of exodus, the first chapter
in which she gives any account of this hero of her books of moses,
although she doth call all the five first books of her bible the books of
moses ; notwithstanding she wrote the first fifty chapters without think
ing of picturing him forth as then a babe ; and in these books she attri
butes to this heio as being their author, gives ai account, also, of his
death, burial, and a specified time that people mourned for him, all
under pretence that moses wrote the whole I
CHAPTER XI.
Through faith, it is stated, we understand the worlds were made by
a word, as every being on earth is sustained by its productions, all
have proof that no one could, at any time, have known that it ever
was made ; and it surely it is more reasonable to decide and form belief
that it ever existed, than to yield to or encourage the baseless supposi
tion that such an immense bulk was formed out of nothing, the offer
ings of cain and abel are treated of, and the partiality of an imaginary
invisible spirit, which hath been represented as being equitable, just,
provident, wise and almighty ; yet one of these fabled brothers is al
lowed to kill the other, who Is made to appear to have pleased this
invisible by far the most, so that his fat offerings were accepted by it,
whUe the fruits of the brothers' industry who tiUed the ground for the
whole human family then existing, according to the queen's incredibly

358 REVIEW OF
wild fable, was not accepted. The numerous repetititions of fables and
parts of fables from the bible, that are interspersed through both testa
ment and apocrypha, must show convincing proof to the observing and
unprejudiced reader, that the three books have been fabricated by one
disordered mind. CHAPTER XII,
The bible fable of esau selling his birthright is referred to, and also,
the command that any man or beast that touched the fabled mount
where god and the murderer moses, its servant met, should be shot ;
and an innumerable company of angels, also, and a voice shaking the
earth, and of a god being a consuming fire.
CHAPTER XIII.
Be not forgetful to entertain strangers, for thereby angels have been
entertained unawares, this looks as though the queen's whim of the
moment was, that she could make her subjects believe such phantoms
were strolling about, in various parts, so plentifully that they might be
promiscuously brought into people's houses by strangers, the queen
of the fable treats of marriage in her usual rude style (see verse 4.)
in verse 7 she commands her subjects to remember those who rule them,
and have spoken the word of god, and tells them it is good to be estab
lished in grace, and again writes, obey them that rule over you, and
submit yourselves, for they watch for your souls ; and adds, pray for us.
but experience hath shown people that kings and queens have enforced
their subjects to work and fight for them ; and that, with all their pre
tence of piety and care for their souls, were willing to have thousands
of bodies, and all the souls appertaining to them, run the risk of being
slaughtered in warfare on trifling occasions, and for the sole purpose at
times, to sustain or add to their power and aggrandisement, thus end
eth the hundredth chapter of the fabled paul, without pretence that any
god or lord spake at all in any one of the hundred.
JAMES : CHAPTER I,
-" Let the rich rejoice that he is made low. this logic, of course, is no
-go, and must ever be so, as most thoughtful persons strive to gather
something for the time of need.

ST. JAMES. 359
CHAPTER IL;
If a man come into an assembly with a gold ring and goodly apparel,
and another in vile raiment, and ye say to the gay sit thou here, and to-
the poor stand thou there, are ye not partial ? the bible fable of abra
ham, alias abram, is referred to, and that this deceitful character was
called the friend of god. rahab the harlot is also treated of, who, the
queen in one of her fables states, hid two men, and then said she did
not know where they had gone, and afterwards let them down in a
basket from her house that was on the top of a town wall, thus, it
appears much the same kind of wild thoughts occupied the mind of the
queen from the beginning of her work to its end.
CHAPTER HI.
In this chapter it is stated, if any man offend not in word he is a
perfect man. This is certainly a useful recommendation to be taught ;
but it boldly contradicts the declaration in the part of the testament
succeeding the jiumerous pretences that mary's son jesus performed
many impossibilities, such as raising dead people to life, one of them
after he had been buried four days, and feeding many thousands with a
trifle of food that would only have been sufficient for a dozen, and
taking up more fragments than were brought, and thousands of people
having been filled, and causing a man who had been lame from his
birth to take up his bed and walk, and another man who was blind to
instantly gain his sight by his eyes being touched with clay and spittle.
soon after these, and many more statements equally wild, comes the
declaration that he that believes shall be saved, and he that believeth
not shall be damned, the queen of the fable treats of ships and their
helms, which doth .show she did more of such realities know than she
did of any invisible spirit or region, at the time she composed the work
she left for her successor, king james, to publish, according to the in
consistent style in which she hath pictured such imaginary objects.
CHAPTER IV,
The queen tells her subjects that the friendship of the world is en
mity with god. according to this said-to-be holy sentence, the queen
strives to make her subjects believe it is dangerous for them to receive
friendship, and commands them to humble themselves, and tells them
there is one lawgiver who can save and destroy, no cause to create
happiness can be found in this.

360 REVIEW OF
CHAPTER V.
The bible fable of elias praying earnestiy that it might not rain, and
tha^no rain fell during three years and six months, is referred to ; also,
that he prayed again and heaven gave rain ; which makes it appear
that the queen was in a condition so queer as not to be able, while wine
was yet on her table, to remember while rain was not falling, and the
sky was clear and bright, and sol did appear, it was graduaUy causing
vapours to arise and form clouds, which, when thickly condensed, would
descend in rain by their weight.
I, PETER : CHAPTER I.
The queen appears to aim at making her subjects believe they pos
sess faith that is more valuable than gold, and that they love a fabled
jesus they had not seen, and although they have not seen him they be
lieve in him, and rejoice with unspeakable joy and glory, and tells them
the gospel with a ghost sent down from heaA'en hath been preached
unto them, and that the angels desired to look into such things, and
commands them to be sober, and hope for the grace that is to be brought
to them as obedient children, this doctrine, of course, would suit the
queen of the fable, and also her father, king henry the eighth of england.
the queen again shows herself wild as before, by repeating, christ was
ordained before the foundation of the world, after portraying many
generations previous to her fable of the birth of christ in a manger.
CHAPTER IL
The queen flatters her subjects, or strives to make them believe her
fable that they are a holy nation, and tells them they should show forth
praise, and exhorts them to submit to every ordinance of man ; un
doubtedly meaning her ordinance makers and enforcers ; for the lord's
sake, she adds, whether it be to the king, or governors, or their officers ;
and commands them to fear god and honour the king, and directs ser
vants to subject themselves to their masters, this all corresponds well
witl^ aristocracy. CHAPTER III.
The fable, in genesis, of sarah obeying abraham and calling him lord
is referred to.

I. JOHN. 361
CHAPTER IV, 1
The queen again recommends people to be sober, the disagreeable
consequences of an opposite course, it can scarcely be doubted, she had
often felt ; for the work she left indicates she was rarely, if ever, sober
while fabricating it. CHAPTER V.
The queen again commands people to be sober and humble, and greet
one another with a kiss ; but does not add holy to this, as she hath often
done before ; all of which indicates she felt merry on this occasion, and
that on former ones she thought it right to use more persuasion
II, PETER : CHAPTER I.
The queen now being old, tells her subjects that she thinks it meet,
so long as she is in this tabernacle, to stir them up by putting them in
remembrance, knowing she must shortly put off her tabernacle, that
they may be able, after her decease, to remember they had not followed
cunningly-devised fables, by this it appears that the queen's conscience
was smitten on account of having cunningly devised such fables as
were calculated to cause superstition and terrify weak minds, which
she hath manifestly done throughout the work she left,
CHAPTER n.
The queen acknowledges there were false prophets among the people,
who, with feigned words, make merchandise of them. The fabled lot
of the bible, whose wife, it is stated in that said-to-be holy book, was
turned into a pillar of salt because she looked on a city that was burn
ing, is here referred to ; the speaking ass is also referred to ; all show-
ins that one disordered mind fabricated bible and testament,
o CHAPTER in.
The queen shows she doubted her power of making people believe
a dead body would come to life and be again among them, aud states,
scoffers will ask, where is the promise of his coming .' but she plucks
up bold courage, and states, the lord will come as a thief in the night ;
which corresponds with her fable in genesis, second chapter, where she
states, god took a rib from adarfi while he was in a deep sleep.
24

362 REVIEW OF
I. JOHN : CHAPTER I.
' The queen, to keep up the power and consequence she hath bestowed
on priests throughout her work, tells her subjects, if we confess our
sins, the blood of jesus cleanseth us from them ; and as her subjects
never saw that fabled character, she, of course, intended to have them
drilled into the belief that it had lived and died to atone for their sins.
CHAPTER II.
The queen teUs her subjects (calling them her children) that if any
sin, they have an advocate, who is also a propitiation for the sins of the
world, surely this is encouragement to indulge in vice.
CHAPTER HI,
The queen acknowledges that the world knoweth not god, and again
calls her subjects children, and tells them not to let men deceive them,
the bible fable of cain slaylrg abel is referred to, showing that the
composer again and again thought of her bible stories while she was
fabricating those of her new testament.
CHAPTER IV,
It Is again acknowledged that there are many false prophets, and that
no man hath seen god. CHAPTER V.
The queen asks, who is he that overcometh the world .¦' and gives
herself the answer,— he that believeth jesus is the son of god, the
world can answer, — many inmates of lunatic hospitals.
n, JOHN : CHAPTER I,
An elder is treated of, as loving a lady and her children, and beseech
ing her that they love each other; and says, many confess that jesus
hath not come into the flesh ; thus showing and acknowledging people
did not believe the unnatural tales that she was cunningly planning to
be preached, or that she felt afraid they would not,
JUDE, I
The bible fable of people being brought out of egypt is referred to,
also the fabled cities of sodom and gomorrah, that lot's Avife turned
round to look on while they were burning ; for which inoffensive natu
ral action, it is stated by the queen, when she could not have been fit

REVELATIONS. 363
to be seen, that the wife, without a fault, was instantly turned into a
pillar of salt, and here the queen also shows a lack of sober reflection,
in her fable of an archangel contending and disputing with the devil
about the body of moses ; for she hath represented many generations
to have come on the earth since her portraiture of that hero's death
and burial, and hath not laid down any doctrine to preserve bodies so
long, or a thousandth part of the time ; but as she fabricated no doc
trine, cain, balaam, enoch and adam — all bible heroes — are referred to
REVELATIONS : CHAPTER I.
The composer states, John wrote to seven angels and seven churches ;
and as it hath never been known that churches had any other principals
attached to them than priests, it appears as though the queen of the
fable thought proper to style such men angels, which can be no more
sacred than to style seven of the amorous priests, out of those who
have been recorded as such in courts, for their transactions with fair
angels of the earth ; and while the heads of the clergy receive such
enormous salaries as ten bishops to have incomes that amount to nearly
an average of 200,000 dollars each per annum, it foUows, as a natural
course, that men wfll be found to preach any doctrine they are required
to propagate whUe in receipt of larger incomes than they could obtain
by other business, and men can generally be found to exert themselves
to clear the most unrelenting murderers when they expect to obtain
some of the gold they hold ; all of which ought to admonish the com
munity to set aside all such injurious delusions, joshua, the fabled
servant of god, who, in the sixth book of the bible, is stated to have
had power over the sun and moon, and whom an imaginary invisible
spirit directed to make sharp knives and cut a piece off' man, who, it
is stated, this spirit itself created, is referred to ; adding to the chain of
proof that the same wild head which composed the book of joshua also
composed this fable ; and she now manifestiy fabricates as wild a fable
about her hero jesus as she did of joshua in the bible, — calling him a
witness, and the first-begotten of the dead, and the prince of kings,
teUing her subjects he hath washed us in his blood, and made us kings
and priests ; and says, behold, he cometh, and every eye shaft see him,
and all shall wail because of him. thus the queen of the fable sud
denly starts into a change of wOd imaginings, she represents a great
voice being heard, as of a trumpet, which is precisely the same style of
expression she used in the fable of a god and its servant moses meeting

364 REVIEW OF
in a mysterious, hidden manner, on a mount that neither man nor beast
were allowed to touch on pain of being shot through ; and after the
god had given its commands, according to the fable, to its murdering
agent, moses comes down to the people, and asked them if they did
not hear god with a great voice, the fabled John of this story, it is
also stated, turned to see the voice precisely in the same manner as
mo.ses is stated to have turned, in the books of moses, the fable is
garnished with a tale, wildly composed, about seven golden candle
sticks, amidst which stood a figure wearing a golden girdle, white hair,
and with eyes Uke aflame of fire, feet like fine brass, and bearing seven
stars in ifs right hand, and a two-edged sword coming out of its mouth.
;CHAPTER II,
A threat is made of removing a candlestick out of its place, and that
the devil shall cast some into prison, where they shall be tried, the
fabled tree of life is treated of, which, in the second and third chapters
of genesis, is a prominent feature ; and also the bible-fabled manna,
and the woman jezebel, some one is to have power over nations, to
rule them with a rod of iron, and to have the mornino' star given him
into the bargain ; which fable strongly indicates that its composer would
scarcely be sober enough, the next morning after she had written it, to
rise in time to see the morning star.
CHAPTER III.
The key of david is treated of, and angels of the church in Philadel
phia, counsel is given to buy gold, and to hold fast to a crown, he
that hath an ear to hear, let him hear, is twice stated, and hath been
three times in the preceding chapter. CHAPTER IV,
A door in heaven, and a voice Uke a trumpet, and throne, with one
sitting on it, like jasper and a sardine-stone to look upon, and twenty-
four elders seated, clothed in white, with gold crowns on their heads,
and seven lamps burning ; and before the throne was a sea of glass,
and in the midst, and round it, were four beasts, full of eyes, behind
and before ; each had six Avings, and they cried night and day unceas
ingly, holy, holy, lord god almighty ! then the twenty-four elders fell
down and cast off their crown* , there is a similar story to the four
beings with wings in the tenth chapter of ezekiel, with the addition of

REVELATIONS. x 365
wheels, and their backs, hands, wings, and wheels all being full of eyes ;
both fables manifestly showing their composer was unable to compose
with reason. CHAPTER V,
A throne, and a book with seven seals on its back, and a strong angel
with a loud voice are aU treated of, and that no man was able to open
the hook, to which the queen of the fable adds, nor to look therein.
this is following up the same style of composition she used in her books
of moses, and other parts of her bible ; as In numerous instances where
her fancy led her to state, cities or people were to be burned, by com
mand of her bible heroes, she adds, after stating they shall be burned,
— to make her writings tedious, and more curious than useful, — with
fire, a lamb is represented to have had seven horns and seven eyes,
and standing as if it had been slain ; and it took the book out of the
right hand of him that sat upon the throne : theh four beasts and twenty-
four elders fell down, every one with harps and gold vials full of odours,
and sung a new song, surely the twenty-eight musical songsters could
not have chanted a more appropriate theme, than that the composer
who set them their task was mad. the fabricator of the story states,
there were more than a hundred thousand angels, beasts, and_j elders
round the throne, and the four beasts said amen ; which is on a par
with the queen's fable in the third chapter of genesis, where she repre
sents a serpent as talking ; all showing wine had made her think her
self so knowing, that she could make her subjects believe anything she
wrote, CHAPTER VI.
A gay old fellow is treated of, sitting on a white horse ; a crown was
given him, and he went forth conquering, the queen of the fable other
wise shows herself not yet able to compose with reason, by again
stating that a beast spake, a red horse went out, and that a voice wag
heard in the midst of the beasts, saying, a measure of wheat for a penny,
and three measures of barley for a penny,— see that thou hurt not the
oil and the wine ; which part of the fable, taken in connection with
the rest of it, indicates that its composer had drank too freely of wine,
both before and after she did dine, the queen of the fable further states,
a pale horse was seen, and the name of its rider was death, and hell
followed after him ; and power was given to them to kill, with sword,
hunger, and death, the fourth part of the earth, aided by the beasts of

.366 REVIEW OF
the earth ; and white robes were given to every one of them ; and the
sun became black, and the stars fell, and every mountain and island
were moved out of their places ; and kings and people, both bond and
free, hid themselves in dens, rocks and mountains, and called to them
to fall on them and hide them from the wrath of the lamb, for such
crazy nonsense as this to be upheld. so long as it hath been, as the word
of an all-wise creator of all things, plainly shows that people have not
properly exerted themselves to set wild and injurious delusions aside.
CHAPTER VII,
Four angels, it is stated, were seen standing on the corners of the
earth, but of late the earth hath been considered round, the four
phantoms are represented to have held the winds from blowing ; but
experience teaches all observing men that winds constantly move, one
angel, it is stated, cried aloud to four others, and there were sealed
144,000 Israelites, and 72,000 others, besides a great multitude of aU
nations and tongues which could not be numbered ; and they stood
before the throne and the lamb, clothed in white robes and with palms
in their hands, as robes do not last long, it is well this fable hath not
bewildered the minds of dealers in white clothes to use exertions to find
Jacob's ladder, which the queen treated of, in the bible, as reaching up
to her fabled heaven, where, she now says, such an incredible number
wore white robes, all the angels, elders, and beasts, she states, fell
on their faces and worshipped god. surely it would be more advanta
geous to mankind to devote their time and study to turn the realities
of the planet they inhabit to better, and yet better advantage, from age
to age, than to suffer their minds any longer to be led astray and become
distracted with what they cannot know anything of, and which only
leads the mind to wild, unsatisfactory imaginings and unnecessary dread,
causing thousands to become a burthen to society and a misery to
themselves, CHAPTER VIII,
It is stated there was silence in heaven about half- an-hour, and seven
angels had each a trumpet given them, and another angel had a golden
censor, this is precisely the same senseless composition the queen
formed her fables of in genesis, where, she states, god planted a sword
in a garden, to keep the fabled tree of life (see chap, ii.), and in chap.
vii, opened the windows of heaven ; thus showing,^throughout the
work she left for her chosen successor to publish ; which, it is acknow-

REVELATIONS. 367
ledged in the bible preface, he did with the confidence and resolution
of a man, and that he also cherished and maintained men to teach and
propagate it. the queen of the fable states, one angel sounded its
trumpet, and hail and fire, mingled with blood, followed, and all grass
was burned, and one-third of the trees ; a second angel sounded, and
fire was cast into the sea, and a third part of it became blood, and a
third part of its inhabitants died, well may it be said, when the wine
is in the wit is out ; for if queen elizabeth had not been a great wine-
bibber, she would not have been Ukely to have written so great a mass
of inconsistency as the work it is acknowledged she left, a star, she
states, fell on the third part of the rivers and fountains, burning like a
lamp ; and the third part of the sun, moon, and stars were smitten,
and an angel flew through the midst of heaven, crying aloud, woe,
woe to the inhabitants of the earth, if the queen had given birth to
some young princes, she would have been more usefully employed and
better amused than in thus striving to terrify her subjects.
CHAPTER IX.
The key of a bottomless pit was given to an angel, who opened the
fabled pit, and its smoke darkened the sun and air ; locusts came out of
the smoke, to whom power was given as scorpions, to torment those
men five months who had not the seal of god in their foreheads, the
locusts had faces hke men, and shapes like horses prepared for battle,
hair like women, and teeth like lions, and the angel of the bottomless
pit was king over them ; and a golden altar, the queen of the fable
states, was before god ; and angels were loosed and prepared to slay the
third part of men ; and there were two hundred thousand thousand
horsemen, who had breastplates of fire, and fhe heads of their horses
were as the heads of lions, and fire issued out of their mouths, surely
such fables ought to be immediately discountenanced and abandoned
from use as reading lessons, or as being introduced and preached from
as the word of any being superior to an inebriate.
CHAPTER X.
' Another mighty angel, it is stated, came from heaven, with a face
like the sun and feet as pillars of fire, with open book in hand ; it set
one foot on the sea and another on the earth, and cried like the roaring
of a lion ; and a voice from heaven said, seal up what the seven trumpets
uttered, and write it not ; which fable only shows that the composer

368 REVIEW OF
of it felt conscious for a m.oment she had written too much incredible,
wild nonsense, she staes, i took the book out of the angel's hand
and ate it up, and my^belly became bitter.
CHAPTER XI.
An angel commands"[that a holy city be trod under foot forty-two
months, and says it will give power to its two witnesses, and they
shall prophesy two hundred and sixty days, and shut heaven that it
rain not in the days of their prophecy, and to turn waters into blood,
and to smite earth with plagues as often as they will, nineteen verses
are filled with similar composition, much of which is a repetition of the
contents of former chapters, CHAPTER xn.
It is stated, a woman appeared in heaven clothed with the sun, and
with a crown of twelve stars on her head, and the moon under her
feet, travailing in child-birth, in pain to be delivered, thus the queen,
throughout her writings, hath interspersed tales of women travailing
with child, and hath also inserted many stories about childless women
mourning for want of a child ; and the probability is, that if she had
been the mother of as many children as queen victoria bids fair to be,
she would not have written any such stories, nor any of the other un
reasonable fables she left for her successor to publish, she states, a
great red dragon, with seven heads, all with crowns on, and ten horns,
with his tail drawing a third part of the stars of heaven, stood before
the woman that was ready to be delivered to devour her child, surely
none but a confirmed inebriate would picture a place so incredibly
wretchedly managed, or such disgraceful proceedings practised in it,
that they had extolled as being miraculously and wonderfully delightful.
CHAPTER XIII,
It is stated, a beast was seen to rise up out of the sea, having seven
heads, and ten horns, and ten crowns, with feet like a bear and mouth
like a lion, and yet it was like a leopard ; and the dragon gaA'e it great
authority and power, and all the world worshipped the dragon, and
power was given to the beast to continue forty-two months, and it is
declared, all that dwell on the earth shall worship him, a fable of
similar composition is also in the seventh chapter of daniei ; both show
ing that the queen had the same wild imaginings troubling her mind
whUe she wrote both the old and new testaments, in this fable it is

REVELATIONS.

369

stated, a be^st caused fire to come from heaven to earth in sight of men,
and caused all, both great and small, rich and poor, free and bond, to
receive a mark in their right hand or in their forehead, and only allowed
those who had the mark to buy and sell ; so, according to this said-to-be
word of the lord, woe be to all merchants if such a lord ever catches
them. CHAPTER XIV.
A lamb, it is stated, was seen standing on a mount, and 144,000 with
him, having his father's name written in their foreheads, the four
beasts are also again treated of, and an angel with a sickle, and another
angel having power over fire, something about a wine-press and drink
ing of wine is inserted ; the queen showing, from the eighth chapter of
genesis to the present chapter, in numerous instances, fond recollection
of wine ; which, beyond reasonable dispute, was the means ot inspiring
her with the wild flights of fancy, and the boldness to embody them
in the work she left for her successor to publish.
CHAPTER XV.
It is stated, seven angels were seen, having the seven last plagues,
and standing upon a sea of glass mingled with fire in the heaven, having
harps, and singing the song of moses, the servant of god, who, it may
be seen, the composing queen represents as a murderer, in the second
chapter of exodus, which is the first chapter in which she gives any
account of her hero of the first five books of the bible being in exist
ence, although she had written fifty-one chapters under pretence of their
being the writings of moses ; and In her last chapter of the five books
she styles the books of moses, shows she was not sober enough yet to
compose in a style that would make her statements appear probable ;
as in that chapter she represents moses to have given an account of
his death and burial, and specifying a period that people mourned for
him ; and in this fable the queen of it states that seven angels with
plagues Avere seen clothed in white linen, girded with golden girdles ;
and a beast gave each one a gold vial full of the wrath of god, and the
heavenly temple was filled with smoke, so that no man could enter.
surely, if people would read the bible, they would become convinced
that it ought to be put out of use.
CHAPTER XVI,
It is stated, a great voice told seven angels to pour out of their vials

370 REVIEW OF
the wrath of god on the earth, and that they did so, and a noisome
grievous sore fell on men, and the sea became as blood, and every soul
therein died; but of this pretence that the inhabitants of the deep have
souls, the queen hath not any more made pretence, than she did that
man had an invisible appendage or attendant, in the bible, power, she
states, was given to the fourth angel to scorch men with fire, three
spirits, like frogs, the queen states, came out of the dragon, beast, and
prophet, to gather the kings of the world to the battle of that great
day of the almighty ; to which the queen adds, behold i come as a
thief ; blessed is he that keepeth his garments, lest he walk naked
and his shame be seen, — and treats of a cup of wine.
chapter; xvii.
An angel, it is stated, talked about the judgment of a lewd woman,
with whom kings had been intimate, and others she had caused to be
come drunk, the queen also states, a woman was seen sitting on a
scarlet beast having seven heads and ten horns, and the woman was
arrayed in scarlet and purple decked with gold, pearls, and precious
stones, with a gold cup in her hand, and on her forehead was written,
the mother of harlots, this disgraceful fable shows the queen's mind
continued ilistracted with the remembrance of her fable in the seventh
chapter of daniei, as well as with wine.
CHAPTER XVIII,
The queen again treats of kings committing fornication and living
deliciously, and says, I sit a queen, and am no widow, and shall see no
sorrow. CHAPTER XIX,
The queen repeats some nonsense about twenty-four elders and four
beasts falling down and worshipping god ; and the Avife of the lamb
had made herself ready, and was allowed to be arrayed in fine, white,
clean linen, and heaven was opened, and a white horse was seen ; and
the eyes of its rider were as a flame of fire, with many crowns on his
head, and clothed in a vesture dipped in blood ; and armies followed
him in heaven, arrayed like the wife of the lamb, and out of the mouth
of the general commander, seated on his heavenly horse, went a sharp
sword that he should smite nations with, and rule them with a rod of
iron, and the fierceness of the wrath of almighty god ; and, it appears,
the queen's wild imaginings, for the moment, led her to think it right

REVELATIONS. 371
her subjects thus to affright, and let them know that in addition to the
great show of the general already described, he had written on his
vesture and thigh, king of kings and lord of lords, the queen also
states, an angel was seen standing in the sun, crying aloud to all the
fowls to gather themselves to the supper of the great god, that they
might eat the flesh of kings and captains, these fowls are stated to be
those that were flying in heaven, so the queen was probably suffici
ently inspired with wine to imagine a sufficient number of dead kings
and captains were in the same fabled region for all the heavenly host of
fowls to be fed on ; and her phantom, under the title of angel, whom
she represents as standing in the sun, she surely must have imagined
was a miraculous fire-proof one.
CHAPTER XX.
The queen makes an absurd attempt to terrify her subjects, by stating
that an angel was seen with the key of a bottomless pit and a great
chain, and that it cast the devil into that fabulous pit ; and that the
souls of them that were beheaded and had not worshipped the beast
or its image, nor had received the mark of the beast on their foreheads,
they lived and reigned with christ a thousand years, satan, she states,
shall deceive the nations, and treats of her two fabled heroes, gog and
magog, the two long-since slaughtered kings, who, she appears to have
imagined, and strives to make her subjects believe, have risen from the
dead, and are to gather people together, as the sand of the sea, to battle ;
and they encompassed the camp ofthe saints and the beloved city ; and
fire came down from god and devoured them ; and the devil, the beast,
and the false prophet were cast into the lake of fire and brimstone, to
be tormented for ever ; and also all those whose names were not written
in the book of life ; and hell, death, and the sea gaA'e up their dead ;
and death and hell, the queen doth tell, were cast into the lake of fire ;
which doth indicate that she must have partaken too freely of wine
that was fiery strong, to help her along with such wild imaginings and
the boldness to write them. CHAPTER XXI,
The queen states, the first heaven, earth, and sea were passed away,
and a new heaven and earth were seen ; and a great voice was heard
from heaven, saying, god will dwell with men, and there shall be no
more death, neither sorrow nor pain, the term great voice the queen
used in her books of moses, representing her hero of those books as

372

REVIEW OF

having received commands — which he was to give to the people — ^from
her fabled lord, whfle it and moses were on a mount, which her fabled
merciful lord forbade both people and beasts to touch on pain of death ;
representing moses repeating the commands to the people, after he had
condescended to descend to them, and asking them if they did not hear
the commands given with a great voice, repetition is made about the
bride, the lamb's wife, and of a great city being seen descending out of
heaven, with light like precious stones, and a great wall, and twelve
gates, thus the queen, possessing abundance of precious stones and
metals, hath treated of such articles from the first chapter but one of
her work to the last but one ; and, to cause this fable to be impressive,
doth state, an angel stood by each gate, and a measurer stood, with
gold reed in hand, to measure the city, and its gates and walls, the
walls, she states, were of jasper, and the city pure gold ; its foundation
was garnished with all manner of precious stones, this fable appears
to show that much grandeur and wine had driven the composing queen
mad, as she hath stated much learning did paul.
CHAPTER XXIL
It is stated, a river of water of life was seen proceeding out of the
throne of god and the lamb, in the midst of the street of it. surely the
queen of the fable could not have been able to know what she meant
by writing so. she also states, the tree of life was on each side of the
river ; which statement, also, doth show that she did not know or re
member what she had written in the second chapter of genesis, about
her fabled tree of life being planted by an invisible gardener in the
garden of eden, (in its midst,) which was the only tree of the kind
pretended ever was created ; and now, for the queen to state this fabled
tree was on each side of a river, that was in the midst of a street, in
stead of allowing it to remain in her fabled garden of eden, looks too
wild for her to have fabricated while in a sober condition, the queen
further states, there shall be no more curse, but the throne of god and
of the lamb shall be in it ; and immediately represents her god and
lamb as one being, saying, his servants shall serve him and see his
face, and his name shall be on tbeir foreheads, then it is represented
that the servant, and their double master, god and lamb, are to reign
forever, and that these sayings are faithful and true, a similar decla
ration is also stated in the nineteenth chapter, after nine absurd verses
about twenty-four elders, four beasts, a lewd woman, a lamb and its
bride, and their marriage ; adding, these are the true sayings of god, but

REVELATIONS.

373

proving nothing more than that the queen of tbe fable felt doubt of be
ing able to make her subjects believe the tales she had written, and
that she was conscious of having fabricated much that the most credu
lous would discern was false, then, next, she attribues the stories to
her man John, who, we must now suppose, hath again got his head on,
as she had long since represented his head was cut off to please a pret
ty dancer, but now the queen represents John as declaring he had seen
and heard these things, and fell down at the angel's feet which showed
them, to worship it ; and the queen of the fable, just before closing the
work she left, appears to have felt conscious she should soon be still,
and concludes to let others be so too. she says, he that is unjust, let
him be unjust still ; and he that is filthy, let him be filthy still ; and he
that is righteous, let him be righteous still ; and he that is holy let him
be holy still : thus endeavoring to puzzle and stupefy the minds of all who
were credulous enough to respect her fables, and showing her cruel un
relenting ruling passion strong to the end of the work she left for her
chosen successor, the first king james of england, to publish ; which he
did accordingly, as is acknowledged in the preface of thousands of bi
bles that have been dedicated to him, as the principal mover of the
work elizabeth left.

[The composer of the bible gave no date to the pretended beginning of tbe
earth, it should, of course, have been termed the first day of the year one, if it
could have been known when its formation began; and in the absence of proof
of any beginning, it is reasonable to decide that the earth never held a beginning,
and that it hath ever existed in similar condition to its present state, allowing
casual changes to parts by volcanic eruptions, earthquakes, partial floods, and
winds, such a decision must be more reasonable than the baseless supposition
that the immense bulk of the earth was made out of nothing ; and the writer of
the world-creating fable halh shown she was not able to lefrain fronn exposing
her knowledge of the world being old, in her second chapter of Genesis, where
she acknowledges good gold from bad Avas told, and treats of precious stones.
it is manifestly incoiisisteni logic, fo form a fable pretending to know an almighty
wise power formed the earth, with its barriers of impassible mountains, and
extensive, dismal, unhealthy swamps, and imperfect parts of earth, that have
swallowed thousands ot inhabitsints of its OAvn creating, according lo the fable.]

APPENDIX.

Inconsistencies of the Bible.
To persuade children and youths that they were born in sin and shapen in ini
quity, and that man can do nothing of himself, and that by graee and faith alone
he is saved from everlasting torments, is, beyond reasonable dispute or denial,
degrading the human species, and vastly contradictory to_the pretence that a power
full of mercy and loving- kindness had created them; and can scarcely fail to
have an injurious tendency on the minds, manners, and welfare of those who are
led to believe such doctrine true ; as it must cause them to hope for invisible aid,
instead of using suitable exertions to promote their own comfort, and the happi
ness of those dependant on them, and while the great stress is put on mere be
lief, — that believe people must, or be burned in a lake of fire and brimstone, where
the fire is never quenched, and where the sufferer never dies and bath no reprieve,
— those, of course, who are made by fear this to believe, must view the duly of
life as but of trifling importance in comparison to training and forcing themselves
to believe in the unreasonable story of the only son of an invisible spirit being
tortured lo death by men in an ignominious manner, whose father is stated to
have been well pleased with this only son ; and also represented as having al
mighty power, according to that trait of character, in connection lo that of being
loving kind, it possessed the power, in the first instance, to form the mind and
di.=iposition of every being it made or created to suit its own views, and could alter
or check them at any lime, to suit ils own fancy ; or could instantly have de
stroyed all those who interfered with its beloved son ; and could have forgiven
those who had displeased il, without sutFering any cruelties to have been inflicted
on any one, for, surely, nothing could be more irrational than the story now ex
tant, which hath been circulated at an incalculable expense to the community,
principally by the use of two declarations of the greatest e.xtremes, that the bold
est tormentors and oppressors of the human race could invent; although, every
one, by exercise of reason, must know, Hat belief is not a voluntary act; and that
all are compelled to believe that which Iheir judgment convinces them is true,
and that they are unable to believe olherwise, but the mind, impressed with
fear, or elated wilh hope, occasionally becomes di.'tracted, and yields respect to
inconsistent fables ; and, in numerous instances, by such distiaclion, is driven to
insanity, Avhichjunatic asylums bear sad evidence of in many;_ countries.

U APPENDIX.
On Modern Discoveries.
Scientific men, who have been employed by various governments as geological
surveyors, describing their discoveries, slate, that the run of waters, in many in
stances, hath worn stone away lo great exient in the course of long periods ; in
two instances they have noticed, more than one hundred feel in depth, and slate
they have discovered the process to be slill proceeding, and so slow as lo have
taken a period of lime far beyond all chronology, the beds of the rivers toby and
sugar-loaf have been worn into their present forms by the action of running water
which mu.sl be a Imitted by all who carefully examine them ; and the period requi
site to wear away such a mass of stone must have been incalculably long, and
far beyond all lime that we have record of. the anount and exient of similar
causes, creating and producing similar effects, at the present period, present aston
ishing proofs of the powers and operations of nature, and show the inaccuracy of
the pretended knowledge of a period when all was nothing, and formed out of no
thing, as stated in the first chapter of the bible : to this it may reasonably be add
ed, that fable exposes the composer's intention ot deceiving and confusing the
minds of her subjects in the beginning of the work she left : the changes that
have been discovered to have taken place in rocks, could only have been effected
in the course of an incalculable length of time, as bituminous coal hath been dis
covered to be in various gradations, forming from beds of clay and mineral sub-
slancesof many kind.s, which arediscovered in states of progressive change and con.
dition, forming other sublances. the principle is founded on nature and its con
stancy, and forms the universal system of certain causes, producing invariably
analagous effects to each other, which is constantly shown ; and every branch of
science depends on this principle, and where this is given up, man is easily made
a dupe, and all reasoning must be excluded, and al an end. but this conveys proof
that great changes have been made, and are continually progressing; and as the
science of geology advances, new discoveries are made of great changes having
taken p'ace since new Orleans was built; several leagues of the delta of the nile
have advanced ; a mile al danville, and as much al f o ; and since the fifteenth
century, the gain of the land by the po halh been eighteen miles for one hun- _
dred, along the coast, the delta extends into the interior one hundred and sev
enty miles, and along the coast three hundred, so as lo form an area of twenty
five thousand square miles. an immense alluvial deposit is forming al the
mouth of the river amazon, most of which is swept by the gulf stream, and the
waters of the amazon are not entirely mixed Avilh the ocean ; and at the distance
of three hundred miles from the coast, the quantity ot sediment brought down an
nually by Ihe gauges amounts to sixty times asmuch as the great pyramids of
«gypt : the extensive deposits, or removals, thus forming daily by river, only
need con-solidalion to become rocks, which lime Avill efiect in a longer or shorter
period, according lo the weight of cover that may fall on them ; and aslronomerg
Avith their powerful magnifying telescopes, viewing through billions of miles, dis
cover no fabled heaven ; neither do navigators who have sai el rounJ the Avorld
discover the fabled lake of brimstone and fire, or any imaginary devil or angels.

APPENDIX. ( m.
Thomas Jefferson's Opinioni
In the]'newl york sun, of nov. 18, 1846, it is stated, a reverend gentleman
mentioned in the pulpit, on thanksgiving-day, that thomas Jefferson had declared
his opinion that,' in fifty years, Christianity would become defunct, and the bible
¦only known in this country as a curious old book ; and the editor remarks, that
the probability is, this was spoken by another person and attributed to the illus
trious aillhor of the declaration of independence,'' but, in answer to that sug
gestion, it may reasonably be declared a well-known fact that thousands entertain
mr. Jefferson's opinions respecting Christianity and the abandonment of the bible ;
and every person who has read the bible, and who strives lo be guided by reason,
must be convinced that it was ne.xt to an impossibility for so talented a philan
thropist as president Jefferson lo form a more favorable opinion on these subjects.
his opinion would be honestly expressed, in order to aid in convincing those who
had been deluded by stories preached from il, and who were not yet driven lo in
sanity through meditating on what they were told about it.
On Freedom of Speech and Opinion.
One of the greatest hindrances to the advancement of truth and correct princi
ples is, the intolerance and persecution which persons are frequently subjected to
who speak of such trammels of opinion, but the prevaiUng opinion of the
present day is, that general education and science is gradually leading mankind
to a higher destiny ; that long-established errors are breaking away, and truth is
beginning to be established and respected in their stead, but they who attempt
fo establish truth instead of fiction, need possess power and energy to expose
delusions which have been propagated and supported by means of wealth obtained
from the deluded; who, in many instances, have shown great selfishness by
keeping large amounts of wealth until dealh, and leaving record of their ruling
passion being strong in death, by their bequests to religious institutions; thus
leaving record of their delusion and selfishness being encouraged in their minds to
the close of life, and forming evidence that the comforts of mankind could be far
further promoted by opinions being based on demonstrable truths, rather than
from wild, unreasonable fables, of which no proof can be obtained that they are
based on truth, and which lead the mind astray from the noble example set by
the various elements continually aiding each other with their respective powers.
Quotations from Judge HerteWs Address to the Society for the Promotion
[ of Mental Liberty.
Tills talented, venerable philanthropist slates, il is demonstrable that religion,
by means of kingraft and priestcraft, is the principal source of all moral depra
vity, and that the erronious opinions of mankind have originated from the estab
lished modes of education by state and church authorily ; and credulity, he adds,
is the first offspring of superstition ; and that there^are but few errors or vices
which cannot be impressed onj^the human mind ^as serving the interest of reli-

IV APPENDIX.
gion, and that it cannot be denied, with semblance of truth, that kings, priests,.
and rulers, ever since records of them have been kept, have usurped power over
their opinions as well as actions, that they might be enabled to educate people
into belief of religious creeds, in order to hold them subservient ; and as an
essential to their scheme, taught children, both old and young, to believe in the
being of a god, who is jealous of other gods, who will ca,st its own offspring
into a lake of fire, among devils, to burn forever, if it be only to show his power
and glory, what could pervert and mislead the mind more than this ,' is it not by
such education the powers of the mind have been overcome before maturity, and
recklessness of the rights and happiness of nian followed, and excluded sympa
thy, ju.stice, and kindness ? hence enmily and hostility Avere engendered, and
religious intolerance and persecution followed, and deceivers have derived profit
from theirdeluded fellow-beings; and when in possession of power, inflict, in the
most cruel manner torture and death on those who dissent from their pretended
spirituality in accordance with the transactions imputed to their god, by which
means they have ruled over fheir uninformed and superstitious fellow-beings, the
judge asks, Avho excited and committed the mas.=acres at paris, on saint bar-
tholomew's-day ? who taught men to believe it was pleasing to god lo have people
destroyed, and that salvation and eternal happiness would be the reward of
the murderers ? An-as it not kings and priests, under whose auspices the pious
servants of the lord, so-called, who always supermtc;, ~'' frarj.sactions ? and the
holy inquisition, so-called, with its instruments of tori.jre ana ut,..iL, p-oceeded
from religion, taugbl by authority of church and slate power; and the learn
ings and other massacres that were perpeliated uniformly at the auto dafe, by the
same evil-trained spirits of such men, who Avere also instrumental in persecuting
those who honesdy avowed their unbelief of their unreasonable doctrines.
yet, notwithstanding the numberiess proofs of this kind, a large portion of mankind,
even in this free country, are yel so incredulously superstitious as to have faith in
wild doctrines that have been established by the combination of rulers and
priests, or fear to avow their honest conviction of its falseness, the judge re
marks, that great uumbers have been imposed upon by usele,ss, senseless, and
superstitious doctrines from early life to its close, and asks how mankind
could have escaped the prevalent depravity while such cau.^es exist; and adds,
that while unprincipled and selfish politicial, ecclesiastical men have the di
rection of education, it cannot be otherwi.^e; but this degraded condiiion, the
judge prophecies, cannot last as long as the vindictive punishment which priests
alarm the uninformed and credulous Avith, as being of eternal duration, and
as having been decreed by a god full of mercy, and loving-kindness, and slow
to anger, the increase of knowledge brings a hope that men will not lon"
be infiuenced by bigotry and superslition, nor allow their offspring to be edu
cated by dictation formed to establish and impress ,such injurious principles
many school nasters begin to exercise reason, and teach it; and their num
bers increase with the increase of knowledge and science ., ^tiid when the in.
tolerant and fanatical bigots of the present day pass away, ^there will] be less en-

APPENDIX. T
mity and hostility, because rehgion will be less regarded ; consequently, much
more harmony, peace and happiness will naturally occupy the minds of all
inankind, and pure morality will succeed the place of professions of religion,
which will be spoken of as evidence on record of the ignorance and depravity
of the age in which it had been taught and believed, priests will then be no
more credited or employed, and the costly edifices that now aid their pride,
wUl be devoted to more useful purposes, as certain as death, mankind have
hitherto been taught the disgusting error, that to believe spiritual religion was
the only means by which they could obtain everlasting happiness; and to
prevent doubt of this absurdity, mankind were taught at early age lo repudiate the
use of their intellect, and to disregard reason, and to believe that they were nalu
rally depraved ; Avhich doctrine imputes great cruelty to the theologian god.
proofs have been manifested that religion has caused more contentions, crimes,
and cruelties than all other errors and impositions ; and the mass of absurdity called
the holy bible, hath been imposed upon man by persons in authority, sword in
hand, as the word of god, — a fabulous holy spirit, who miraculously revealed
it to man ; which book contains numerous sacrifices of both beasts and human
beings, without distinction or mercy for any age, sex, or condiiion, with pre
tence that they were commanded to be perpetrated by a god full of mercy and lov
ing kindness ; and so priests taught the credulous, instead of striving to leach man
kind to turn their attention to manage the realities of the visible world to the best
advantage they can, in order that their comforts might be increased through life.
but while human beings are frightened into the belief that a cruel god and a devil
have power over them, and are taught to believe fallacious creeds, h must be im
possible for them to cea.se to be ignorant, depraved, and immoral ; and it is yet
seen that many who have discerned the assumed pretence of knowledge about in
visible spirits and regions is false, yet they have not moral courage to publicly de
clare theirconviction ; and while people conlribute large sums to support the wrongs
that oppress their reason, it will cause them to continue ignorant of their moral
rights and mental powers.
From the Boston Messenger of August Gth, 1845.
In the winter of 1807, rev. s, spring, d, d,,of newbury-porf, invited some other
reverends, and some wealthy merchants, to meet at his house ; and conversed with
the merchants, neither of whom were professors of religion, on the importance of
devoting a portion of their rapidly increasing -wealth lo the glory of God, adding,
to whom they were so largely indebted, the idea of founding a school for theolo
gical instructions was presented, and dr, spring proceeded to figure out what
would be the expense, with supporting twelve students, and a professor, estimating
the endowment at #50,000, two opulent merchants then asked each other what
they Avould give ; one tells the other to name the amount he would contribute, and
said, he would give the same; f'lO.OOO was agreed lo be given by each, the
next day, dr, s. called on another rich merchant of salem, who was no more a
professor of religion than the two merchants who had given $10,000 each, this

VI. APPENDIX.
merchant also gave his obligation to pay $10,000 for the founding of the theolo
gical college, or seminary ; and eighteen months after, being called upon for the
money, offered to pay interest for the eighteen months, and mr. adams, of andover,
appropriated $20,000 for the purpose, and madam phillips was prepared to con
tribute to the same object, each party wanted to endow the professorship of the
ology, and appoint the professor; and to end dispute, mr, abbott endowed the
professorship, and nominated dr, wood to the post, mr, bartlett then endowed
a professorship of sacred rhetoric, and engaged dr. griffin to take the chair, and
erected a house for him at the co.st of $20,000 ; and one building Avas erected
mainly bythe liberality of madam phillips; and mr, bartlett erected a chapel.
subsequently to that, rev, dr, woods wrote hirn a letter, setting forth the necessities
ot the seminary, stating, more rooms fur sludenl.s viere needed, mr, baillett did
not answer this letter, but some time afterwards, mr. bartlett had bricks made,
and another college erected ; and bequeathed, at his death, $50,000 to the semina
ry, after having appropriated at, least $100,000 lo the t^ame object, and left $1 0,000
to form a scholarship ; and miss waldo, of Worcester, left .*7,000, as a fund for a
library, there were but four stu.lenls at any lime in Ihe first class, and two of
these died in the seminary, and one did not pursue ministerial labors, but the
institution hath since sent forth nine hundred and seventy-two young men to pro
claim the gospel of the son of god. thus it is shown what immen.se sums bold
professors of faith and belief cnn induce others to appropriate, to suit schemes
they propose lo get established, by making free use of words that man hath been
taught by man to revere.
The dying words of William C. Bell, as taken from the New York City papers
of the first week of August, 1815,
Tell the world that i die in perfect confidence in the principles that i have ad
vocated and published ; that i believe the religion of the day, the fashionable reli
gion, lo be the most gigantic scheme of fraud an 1 opple^sion that il is pos,"ilile to
conceive of; and that il is well known to many of the clergy, it was contrived
for the purpose of deceiving people, tell them that i helieve in nothing above, or
separate from nature, to this is adiled, in behalt of community, here is seen
a man dying with perfect resignation lo the laws of nature, expecting no other
alternative than for his worn out remains lo assist in making other forms, by the
decomposing of his own ; such as aiding in the growlh of vegetanle substances,
that would, in turn, promote the increase of animate beings ; agreeing pre
cisely with some of the last sentiments of bishop pope, a short period previous to
his decease, where, in a small poem, he honestly acknowledges his ct nviction
that human beings are mere bubbles on ihe sea of matter born ; that they ri^e and
fall, and to the earth return ; that all serve, and continue serving; that nothing
.stands alone ; And thai thus the chain of nature holds on.
And its end must ever be unknown ;
As dying vegetables life do sustain,
And lite, by dissolving, vegetates again.

APPENDIX. -VU.
Thus all forms that perish other forms supply ;
By turns, all catch the vital spark.
And by turns all, of course, die ;
And thus we are taught, by reason and decay.
To welcome death, and calmly pass away, J
Jn both these instances we see the plain truth and strength of philosophy ;
putting religion to the blush, disarming selfishness ol its false hopes, and dealh of
ifs terrors, mr, c, bell, it is publicly advertised, for thirty years exerted himself
. in defence of liberal principles, and made them respectable by his conduct, even
among christians, it is also added, a few such men as wm, c, bell would soon
teach mankind the difference between morality and religion; for in him was blen
ded, in an high degree, morality, benevolence, charity, and energy of character, all
of whichever beamed in his countenance; and the maintainance of his liberal
sentiments, to the last momeiiLs of his existence, hath sel seal to his honesty of
avowing them. From Baron D. HolbacVs System of Nature.
Baron d, holbach, il is slated, gave his numerous works for the benefit of
mankind, and bestowed the most of his fortune in aiding the needy ; and by his
biographers is termed one of the highest and most generally learned of the age
among philosophers, and was never knovi'n to crouch lo public opinion, nor to
show any desire to make it known who was the author of any of his works
theology, he contends, circulates an erroneous and injurious principle, by declar
ing that the evident interest of individuals and society are insufficient motives to
induce man to lead a life of morality or goodness ; and they attempt to found it on
a chimera, when they say it flows from god ; for the ideas entertained of the ex
istence of such a spirit differs with the fancy of most persons from age lo age.
nature invites all lo sti ive lobe happy, and punishes vice; religipn commands
all lo love a terrible and capricious god, nature directs man lo exercise his rea
son, and causes him to suffer disadvantage when he neglects to study il, and
shows him various and numerous demonstrable truths; religion prohibits inves
tigation, and dooms those to eternal torture who doubl what it describeSs although
inankind have no evidence of the truth that it strives to enforce as truth, nature
shows evil practices and immoral pursuits are injurious to our well-being; while
religion offers pardon to the pests of society, who, in all probability, would have
been belter members had their education been ba.sed on morality, and the exercise
of their natural sense and reason had been encouraged and promoted, instead of
their capacities and minds being distracted wilh unreasonable fables, as most chil
dren's minds have hitherto been, filling them wilh wonder and amazement, and
retarding useful education, religious opinions cannot found morality, being too
inconsistent, arbitrary and unintelligible, morality must be based on experience,
reason, and evident truths, and be stable and equal for all mankind, and on fhe
sentiaients necessarily inherent in nature, theologians found it on a chimera— ^a
nothing ! and lo expose superstition, and the ignorance and credulity on which it is

vm. APPENDIX. "
based, and to ameliorate fhe condition of mankind, is the ardent] desire of every
philantrophic mind, mankind are unhappy in proportion as fhey are deluded by
imaginary systems of theology and their ceremonies ; fhe various systems of such
a nature are but fables and falsehoods, imposed on mankind by visionary fanatics
as historical truths, for unbelief of which millions have perished at the stake and
in dungeons, and disgraceful persecutions have been instituted against others ;
and such, he stales, vi'ill he the case until the influence of priestcraft gets exposed
by the light of knowledge and trulh ; for, owing to the combined power and influ
ence of priests and kings, learned and liberal AVorks have been destroyed, and the
characler of their writers assailed by relentless pious abuse, the pertinacity with
which mankind cUng to erroneous opinions imbibed in infancy, prevents the ex
pansion of mind, and renders them slaves lo fiction, and causes them to seek for
happiness and misery in imaginary regions, instead of directing their thoughts to
the real objects connected with the comforts of life ; and they dare not cultivate
reason, because they have been taught it was criminal : and while a portion of
mankind disdain the study of nature, which is the only source to arrive at trulh,
the most important duly of those who discern this evil, is lo employ means, founded
on the immutable operations of nature, to expose and counteract such delusions ;
that reason may be restored to the deluded, by which means man may get con
vinced of the injurious effects disgraceful superstition hath enchained him wilh,
and which halh loo often usurped homage by treacherously covering itself with
fhe mask of truth, which can wound none but those whose power and influence
Eire built on fhe ignorance which they have contrived to involve the mind of man
in. to such education must be attributed those religious terrors which have
caused many minds to become ihstracted, and vast numbers to lose all the
powers of reason, and become burdens to society for the remainder of their
lives ; which lunatic asylums, in all countries where such doctrines have been
enforced on people, show sad evidence of ; and lo such erroneous education must
be attributed those inveterate hatreds, barbarous persecutions and massacres Avhich,
under pretext of serving the interest of imaginary spirits and regions, fhe earth
has been made the theatre of. mankind will always deceive tbemselves when
they abandon experience and follow imaginary systems ; for as man is fhe
work of nature, he is submitted fo its laws, and cannot evade them ; and
when he attempts il, necessity compels him to submit to its immutable opera
tions, and the beings he pictures in imagination different from nature, are al
ways chimeras, formed in his mind after the model of natural real objects,
the existence of which he halh had ocular proof ot ; as there cannot be any
thing different from those things which have always been known to exist
naturally, as nature includes all ; and all that man is, or ever can be, is no
thing more than what universal nature hath made him. but error, con
secrated by religious enthusiasm, produces ignorance and uncertainty in the
minds of mankind in regard lo their clearest evident duties, and makes vast
numbers degraded captives, instead of founding their morals on the happiness
and welfare of each other, by which all might become rational and happy beings ;

APPENDIX. IX.
but while man yields the guidance of his mind and actions fo those interested in
deceiving him, he must continue ignorant of nature, which is equal in operations,
both when it produces and destroys ; and man, by neglect of studying nature, and
suffering his mind to be occupied with marvellous fables, hath become inactive,
suffering himself to he led by precedent, rather than examine and .study fo find
truth by experience and observation, thus hath man allowed imaginary sys
tems adoration and respect, by passing conjectures, from age to age, for re
alities, let us return to the exerci.se of reason, which interested error hath caused
us to neglect ; let us attentively examine the visible world, the univerfe, that
vast assemblage of all realities, which offers lo our contemplation nothing but
continued causes and effects, each being having the power of producing, and every
thing motion ; even those that have fhe appearance of repose, those who view
ah natural things uninfluenced by prejudice, get convinced that all act by their own
powers, and need no mysterious aid; as when different bodies are mixed, mo
tion is caused or engendered, and in many cases produces surprising effects,
such as filings of iron, sulphur, and water produce combustion, and damped flour
wilf produce living insects ; thus showing inanimate matter can pass into life.
the generation of motion can also be seen in etfects caused by mixture of
fire, air, and water, as they naturally cause the most striking phenomena, to these
are lo be ascribed the effects of thunder, eruptions of volcanoes, earthquakes, &c, ;
in fact, the most terrible effects are caused by fhe combination of matter that
hath opposite qualities, as gunpowder and flame; which proves inconteslably
that motion is produced in matter by its own properties ; and those who pay
thorough attention to what passes, have no occasion to seek out of nature for
a generating or moving cause, those who suppose a cause existed previous
to matter (or posterior to it,) are under the necessity, also, to suppose this cause
produced all motion by which matter is agitated, in giving il existence, this al
lows matter could begin to exist, An-hich hath not been demonstrated by any
thing like proof; for to create or produce from nothing presents no sense;
and as all are sustained hy the productions of the earth, no one could ever
have known of its origin or beginning, as pretended to be known by the author of
the book of genesfs, even if it were possible that such an immense bulk as the
earth could have been made from nothing ; and it is reasonable to decide
that il and other matter always existed ; and, also, that il ever had motion.
but man, in addition to the unreasonable conjecture that the Avorld had a be
ginning, halh added lo that the supposition that he is composed, in part, of
something that is beyond his art fo discover, and altogether of two distinct
Jiatures, one acting for the body, and being accountable for its thoughts and
actions, and to be punished everiaslingly for the body's unbelief of a fable,
which is next loan impossibility for the mind of any rea.sonable person lo believe.
but nature shows man that he is altogether a material being, and a production of
¦nature, like all other beings ; for what befalleth the one befalleth all ; and il is
clear that those who suppose that man halh an immaterial, inconceivable some
thing different from his body, have done nothing more than imagined a negative

X. APPENDIX.
quality, of which they have no correct ideas,' and nothing to form any of, as mat
ter alone is capable of acting on our senses; and man has nothing appertain
ing to him but what is submitted to fhe operations of nature, theology, by as
cribing lo a god^incompalible and contradictory quailities, makes il neither re-
conpilable lo sense or reason, if it be infinitely good, why fear it? if infi
nitely wise, why interest ourselves about our fate ? if omniscient, why tell it our
wants, or trouble it with our prayers ? if every where, why erect costly temples to
il, especially if il forbids having a tool lifted on the stones that form the altars built
to it, and the forming of steps lo go up to them ? if it be owner of all things, it
must be useless and silly 'to offer il what belongs to it, or waste any part by burning
sacrifices lo honor it! it is equally unreasonable to declare it will punish
beings of its own creation, while it is also stated the creative power possesses
all might, and directs and does as it pleases with all ; for cruelty to beings of ils
own make and under its control, is full contradiction given to il as being fuU
of mercy, loving-kindness, and slowness to anger, this learned and benevolent
author, d, holbach, states that an atheist is fhe man who brings others back fo rea
son, by destroying prejudices and delusions that are injurious, and which prevent
peace of mind and happiness; but theologians contend that il is madness lo
prefer the known to the unknown, or to consult the evidence of our senses;
and many sophists confess their ignorance [of the god fhey announce, while fhe
conduct of atheists is regulated by what reason and virtue prescribe, if is true
thaf the human mind hath been dazzled by enthusiasm, and the progress of error
hath been so great, that but few possess courage to set such delusions aside
and search for trulh, an atheist does not believe in the existence of a god,
neiiher can any person be certain of the existence of any inconceivable being ;
and those who profess fo believe in the existence of such, can have no olher idea
about it than what hath been impressed on their minds by men, avowedly
comprehending nothing of il themselves.
From the New York Tribune, May 15, 1846.
At fhe meeting of the american bible society in the tabernacle, broadway, it
was stated, the late governor smith, Avho had heen president of the society, loved
the bible ! fhe treasurer reported, by j, hyde, that fheir receipts had been, for
the last year, $197,773 37, and that $5,372 04 AA'ere now on hand, the corres
ponding secretary read, from fhe manager's report, that, of the nineteen officers
first appointed, not one is now living, by this it is seen, the work they proclaim
so wonderfully pious does not prolong the lives of such professors to a greater
length than those of men Avho live soberiy and act prudently, without professing
fo support the propagation of the bible or its doctrines, but four of fhe thirty-
six managers, il is slated, are now living, by a new enactment of the board, the
fiscal year, now and aftei-wards, ends on the last of March instead of the last of
April as heretofore, which shortens last year one month, had the receipts of
april been included, il is stated, the amount would have exceeded $200,000,
which is, beyond doubt, an estimate safely wilhin the average monthly acknow-

APPENDIX. Xli
lodged receipts, as this Statement allows only $2,227, when the average monthly
collections were $18,000, wilhin a trifle, the legacies of ihe year are stated to be
much larger in amount than usual, mr. adams said, the report of ihe society
showed a rare increase in ils funds ; and that Ihey would never give up till ihey
had expanded ils charities all over tbe worid this increase, he said, showed that
the mountains were dropping sweet wine and the hills were melting : this is what
might be expected from the character of the book Ave are circulnting ;— divine
from the first ver.se to the closing of the apocalyp.se, its divine character sustained
by miracles, and prophecies, and undeniable chronology, and an eternal haimony
in which no heresy can be found, he then asks, who halh. heard of such another
book, the author god himself, il would, cerlainly have been quite as honest if
mr, adams had spoken of what he aclually had knowledge of, the bible con
tained, he said, the promises and the Avay of life or dealh eternal, but the story
in the bible, ofl told to fabled men of old, that when man dieth he goeth down to
the grave and liselh no more, backed by another, that man is no olher, as it re
spects futurity, than the rest of breathing beings ; that they are all of one breath;
and that what befalleth one befalleth another; thai Ibty are all firm the dust,
and all return lo it; and that man hath no pre-eminence, the Anorid, mr, adams
declares, is ripe for an evangelical church ; the god of heaven is setting up a
great spiritual kingdom ; and that all romish blustering against the bible society
is like the nibbling of mice al an archangel's wing, it ik l-y "» means likely mr.
adams ever knew any angel, either wilh wings or without, unless he considered
his first love an angel: but the reverend gentleman, be) ond tlcubt, knew per
fectly well that good sweet wine might be procured ficm a mountain of $200,000,
and many other good things of the visible world, — quite enough lo keep up a
good flow of spirits for Irea.surers of funds and collectors of incr mes firm lega
cies, some discrepancy between the lieasurei's report and that of ihe executive
was remarked by one or two of the members, but it A\as allcvfd to drop infor
mally; and it is shown, the treasurer's report Avas not then conveniently at hand,
and the report was not read by him, this is a general case ; when men have
possession of plenty of wealth fhey require plenty of servants.

In the new york sun, of november 7, 1845, doctor rees, the superintendent of
public schools, states, that he will relinquish all proceedings for the maintainance
of his personal rights, so soon as, by any authority, he can be satisfied that the
bible will no longer be banished from the schools; thus evidently insinuating lo
the world, that ihe teachers ot the public schools are invading his personal rights,
and assuming the right to coerce those gentlemen Avho have shown they fell too
much interested in the Avelfare of tbeir scholars than to be An-illirg lo rob ihem of
their youthful years, by lumbering and puzzling their minds with such a mass of
inconsistency and indecency as is contained in the bible and testament; which
hath been noticed by many thousand persons of late years, since a large portion

Xli. APPENDIX,
of mankind have set such delusions aside, and paid attention to fhe study of
useful arts and sciences, by which important change many valuable inventions
have been brought into practical operation, fo the great accommodation and com
fort of fhe public.
It can only be fairiy accounted for, why fhe contents of the bible and testament
have been so long supposed to be the word of a superior power lo man, or that it
was first written by men inspired hy a supposed invisible spirit, when the bible
preface halh, from fhe first introduction of that book, contained strong circumstan
tial proof that a blacksmith wrote the preface, and dedicatory address to king
james fhe first of england, al the time the Avritings that his predecessor, queen
elizabeth, left, were first printed m the year 1539, and dedicated lo king james as
their principal mover and author ; and who fhe self-styled translators and intro
ducers of the work praise, for his manly confidence and resolution, for pubhshing
the work elizabeth had left, and for maintaining the teachers thereof, and they
tell him works of this sort meet wilh censure ; on which account, they humbly
crave his patronage and powerful protection, all of which is to be found in thou
sands of bibles, at the present time, allhough most bibles that have been printed
wilhin fhe last forty years, are without these acknowledgments of ils origin, the
dedicatory address being omitted, and people cannot spare time to examine the
work, consequently but few know it as well as those who live by preaching it ;
and who have, from ils first introduction, seen it was necessary to form their ser
mons from selected verses, as the whole chapter, in most instances, would show
absurd, inconsistent composition, and many of them rude indecency, notwith
standing these imperfections, fhe work was translated info French in 1552.
In the catholic bibles acknowledgment is to be found, that the council of frent,
officiated to have the bible established as a standard work to be preached in
churches, they publicly declared it lo be contrary to the precepts of the church
for people in general to read the bible, and also passed a decree that it should
only be read by persons lawfully ordained, or otherwise under the directions of
pastors and spiritual guides ; thus recording, they discerned the bible could not
be respected if its contents were generally known ; and fhe statements of ancient
men of renown, m the same book, respecting fhe character treated of in the testa
ment, under the title of jesus, shows, in a clear manner, that they knew of no such
a personage, and that fhe character is fictitious, as they differ 3200 years in their
statements between the different periods they state he Avas born in and that of his
death ; one of fhe company declares it fo be totally impossible to obtain any exact
dafe with respect to either the birth or death of jesus ; thus plainly acknowledg
ing thaf no such described person was known, by which it is shown, the fables
respecting such a character were made from imagination ; and the story in 6lh
of ezra, that people were commanded to pray for the life of the king and his sons^
and bring various animals for burnt offerings, according to the appointment of the
priest, manifestly showeth the composer lohave been a person living in indolence

APPENDIX, xm.
and luxury, who feh interested in having rulers adored, and their aids, the priests,
well fed and respected ; and the general theme throughout the bible, pretending
that numerous kings had reigned in ancient times over people, in a more arbitrary
and cruel manner, and were supported in greater extravagance than the govern
ment of elizabeth, appears to have been composed for the purpo.se of making her
subjects submit to fheir burdens ; and fhe long details of fabled kings, judges,
priests, and other high functionaries, all corroborate lo prove the composer thought
it all right that others should toil, and for them fight.
' If a few peaceable, honest enthusiasts find consolation in their religious ideas,
there are many more bigoted in their suppositions, unhappy during life; by the
means of ill-founded dread of the imaginary powers Ihey are led lo believe some
invisible spirit hath lo inflict them wilh eternal sufferings ; and everything proves
that belief in the doctrines of the testament has the strongest influence to torment
mankind, and tender them unhappy, by inflaming the mind and passions wilhout
restraining them, only in those persons whose temperament is too feeble lo propel
them to acts of violence or injustice ; and if mortals are only formed to tremble and
groan in the world they inhabit ; it does not appear probable the invisible power
thaf is pretended made and left them to suffer while they Avere alive, vvill make
them more happy after they are worn out with foil and care, but morality is not
of that nature, for it shows itself always the same; founded on usefulness and
justice, and on the duties each owe to all others, these self-evident principles,
drawn from nature, confined by constant experience, and approved by reason,
build a system for the conduct of all, free from any necessity of applying to any
part of theology, or confusing the mind of man about imaginary law- givers, spirits,
or regions, or a supposed divinity, whose pretended great poAA'er and good quali
ties are annihilated by the dangerous and cruel caprices thaf ai-e frequently attri
buted fo if. hut it is always dangerous to connect fiction Avith truth, or enthusi
asm with reason ; for while this is permitted and respected, theologians Avill endea
vor to make olhers believe mankind would not be moral without being re.slrained
by the threats of burning human beings for ever, as held forth in the testament,
but e.xperience hath long shown, that many good men have been known, that paid
no attention lo any kind of rehgion ; and certainly there are sufficient inducements
ever in view, to cause people to act wilh propriety and morality, provided the
reflection of these was not overshadowed by the farcical pretence that by belief
and faith human beings are saved from everiasting burning, and conveyed to
realms of everlasting bliss, surely, if the tale could be fulfilled, there would come
a time when people would be too close together fo make their situation blissful.
hut fo stale that man cannot do any good of himself, and preach and uphold this
doctrine, is cerlainly fhe Same as declaring man cannot discern vice from virtue;
and it would not be any more unreasonable lo pretend that man could not know
when it was proper to take food, but he who is not willing to acquiesce in the
belief of an invisible ruler, cannot doubt his own existence, and his mode of
feeling and judging, nor the existence of any being or thing that he halh demon
stration of. this knowledge, of course, will enable him to discern between good

XIV. APPENDIX.
and evil, and enable him to discover what pleases olhers, and that friendly aid and
kind actions towards olhers will be the only sure mode by which he can reason
ably expect the same friencship from them ; in .short, every man enjoying the
faculty of making true experience, need only contemplate himself, in order fo re
mind him of fhe duties he owes fo others, as his own feelings and desires will be
a much better guide than all the information he can obtain from any invisible
agent ; for a moderate observer must see, that to gain the good will of his fellow
beings, and lo feel himself happy in their society, he must act in an agreeable
manner toward them ; and that if he puts this theory info practice, he will gene
rally be rewarded for his conduct by happiness wilhin himself, and by kindness
from others ; and if he acts contrary, his own feelings will nalurally torment him,
and other persons despise him, an unjust man rarely troubles his mind about any
invisible ruler, or the distant rewards or punishments of such an invisible power
that priests of theology treat of : but nature instructs man to lake care of himself,
and provide himself with all necessary comforts from its productions ; while the
ology leaches man to love and fear an unknown or a supposed spirit, nature
directs man to consult reason, and take it for his guide throughout his whole
career; while religion leads him to helieve that reason is a treacherous and dan
gerous guide, and that believe he must, or else be cursed, nature inviles man to
respect and admire all that is real and useful ; religion is devoid of the liberality-
of allowing mankind to examine or discover what is most beneficial for them, and
will not allow them to doubt the greatest inconsistencies imaginable,
¦ The calhohc edition of the bible contains a decree for hiding the general reading
of the work, and allows it only to be read under the instruction of pastors, and
olher religious guides; and the edition shows plainly, that il hath been compiled
from the king james bible, the stories in both books being in substance and mean
ing the same, wilh trifling variations in .some words, and in the titles of some of
the hooks, and the addition of thirty-one chapters of maccabees, which Avere left
out of the king james bible, they being principally repetitions of various parts of
the king james bible, with a few additional gross absurdities, (see seventh chap
ter of the second hook of maccabees ; such as statements of horsemen having
been seen reining in the air, in gilded raiment, armed with spears, and horses set
in ranks running against each olher ; and a multitude of men in helmets with
drawn swords ; and cutting of darts, and glittering of golden armour, and harness
of aU sorts, command was [given, il is slated, for the soldiers to kill people in
their houses, and thaf slaughter was made of eighty thousand women, virgins,
and children, and forty thousand taken prisoners and sold, another prince is also
stated to have been sent with an army of twenty-two thousand men to kill all
that were ot perfect age, and to sell the women and younger sort ; he also slew
all who came to look on, but judas maccabeus withdrew into a desert mountain*
and lived on herbs, among wild beasts, wilh his company, the sixth and seventh
chapters of the second book represent that human beings chose lo suffer dealh
ralher than eat pork, and that seven men were put to excruiciating torment, one
at a time, in sight of the others, who all shared the fate of having ttieir tongues

APPENDIX. XV.
<!ut out, and their fingers and toes chopped off, and their bodies beaten and tormen
ted ; and while yet alive they were fried in a pan ; and when each one had been
thus murdered, with the skin of their heads being also torn ofl, the next one was
brought to the slaughter, and was asked if he would eat pork before .being pun
ished; all refuse and all are tortured to dealh: and lastly, fhe mother of fhe
seven men so destroyed was consumed, at the conclusion of the story, the com.
poser records proof that she had become rational for a moment, hy staling that
enough hath now been said of the excessive cruelties, any reader of the mac
cabees may easily discern that they have been composed by the same thsfracted
mind that composed fhe books under fhe various titles that form the king james
bible ; and that the extracts here stated are a fair specimen of the two books.
the last of the catholic bible, contains seventy-two books, that are slated
to have been writlen by divine inspiration, by the authors whose names fhey
bear, or by olher persons, this is an undeniable confession that it was not
iptended lo let it be known Avho wrote the mass, or any part thereof ; yet the
composer boldly states, again, that fhe whole compilation was of divine authorityj
and complains of part having been turned lo ridicule; and as il respects the
period when the books were written, it is clearly evident that suitable manage
ment hath been practised to keep that a mystery ; for, as far back as the assem
bling ot the council of trent, one statement made a doubt whelher it Avas
written before or after the birth of christ ; and in the decree of the council of
trent, some fixed this birth in fhe year 4000 ; one man, by fhe name of nahasson,
advances this birth to 3740 ; alphonsus postpones it to the year of the world
6984 ; pezron places the death of christ at 6000 : finally, the composer concludes
that absolute certainly cannot be ascertained ; all of which shows in a clear man
ner, that no writers on these subjects knew any trulh or reality of the statements
they propogated ; and the decree of the council of trent plainly shows that il was
intended lo keep the origin of the bible a secret, for which plan abundant reason
must have existed ; and also for using the pretence that the bible lay dormant
beyond the recollection and chronology of the Ihen existing generation ; or other-
AVise, they would have made declarations of not knowing the characters treated
off in the bible, such as moses, joshua, abraham, &c., &c., the truth being
invariably avoided Avhere deception is intended to be imposed, of course
true information must have been kept entirely from the people while
attempts were made to frighten them into respect for absurd and false doctrines,
and to have informed people when fhe bible was composed by a pet-son of wild
imaffinalion and distracted mind; which appears lobe the case on examination of
fhe work, as its principle theme is a representation that kings, princes, and priests
were sumptuously provided for and adored by the people, and the people were
their humble servants, and were directed lo pray for the life of the king and his
sons; lo enforce such decrees il, of course, was necessary lo keep the people un
informed, that they might be held tributary to kings and rulers.

XVI. APPENDIX.
How much more beneficial it hath, at all times, proved to mankind, that atten-
. tion and study on those things which appertain to the support and comfort of
life are, than to allow their minds to be occupied wilh what some have persuaded
them to imagine may occur after human beings become inanimate substances ;
¦ for reflection on such suppositions, instead of being advantageous fo the dead,.
has, In thousands of instances, proved to be of serious injury to fhe living, —
first. By retarding children and scholars from obtaining useful information, which
it is necessary they should acquire to aid them in their concerns of lite, and
even those whose memories and capacities enable them fo acquire a tolerably
good education, in defiance of fhe store of marvellous, unmeaning lumber imposed
upon them by teachers and preachers, who are interested in propagating fhe doc
trines contained in the books called the sacred scriptures, would, beyond doubt,
have learned all that was true and useful for them fo know in less than half the
period they had devoted to education, had they been troubled wilh nothing but
what Was useful ; for il is well known that the minds of those children who
have the unnatural and unrereasonable fables of the bible and testament, together
with catechisms composed from those books, palmed on them as lessons, become
confused and bewildered in mind from the amazement produced by such tasks.
it is also Avell known that thousands have heen driven to insanity by meditating
on the wild fables and dismal threats contained in those fabulous books, and
surely nothing would be more certain to improve the intellect, manners, and
morals of society, than to introduce lessous among the rising generation, and
lectures among society in general, advocating the importance of truth, honesty,
kindness, usefulnei?s, and agreeable behaviour, — putting all hearers in mind of
the advantages such a course of conduct Avould be to them through their animate
existence ; as all could be convinced of the trulh of such doctrine, and but few
would be found to disrespect it ; while doctrines that are improbable and unrea-
, sonable disgust thousands, and can only be continued by the means of liberal
subscriptions supporting the propagators of them, even the bold, illiterate mor
mon prophel, joe smith, managed lo delude about 20,000 persons ; and, springing
up from well-digging, got possession of much wealth, and, with a few olhers,
abstracted from people an amount sufficient to erect an enormous temple, miller,
also, of world-burning notoriety, soon after his alarming mode of preaching, was
able to settle himself and his family on valuable real estate, while many of his
terrified hearers have become inmates of lunatic asylums and a burthen to socieiy.
many of these deluded people were from intelligent families, it is plain to be
seen that the heroes treated of in the books called holy are as much imaginary
creations, having had an existence only in the mind of the author, as the charac
ters created by novel-writers and dramatists of the present day.

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