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"Every man at death cafteth off the body, and retains the foul only, without circumambient accretion, which is derived from the pureft parts of nature. But this accretion in those admitted into heaven is undermoft, and the fpiritual part uppermoft; whereas in fuch as go to hell it is uppermoft, and the fpiritual part undermoft. Hence a man-angel fpeaks by influence from heaven; a man-devil by influence from hell." "The form of God is truly and verily human: for God is true and very man."

But the fcripture fays, God is not a man. Which shall I believe? The Bible, or the Baron?

This is my grand objection to the Baron's whole fyftem relative to the invifible world: that it is not only quite unconnected with fcripture, but quite inconfiflent with it. It strikes at the very foundation of Scripture. If this ftands, the Bible must fall.

18. The account which he gives of the Creation is this. "By the light and heat proceeding from the fpiritual fun, fpiritual atmospheres were created. These being three, three heavens were formed, one for the highest angels: another for angels of the fecond degree, and the third for the loweft angels. But the fpiritual univerfe could not fubfift, without a natural universe. Therefore the natural fun was created at the fame time. And by means of his light and heat, three natural atmofpheres were formed, enclofing the former, as the fhell of a nut does the kernel." (So then the fpiritual world is inclofed in the natural! I thought it had been "in the midft between heaven and hell"!) By means of thefe atmospheres the terraqueous globe was formed, to be the abode of man and other animals. So God did not create the univerfe out of nothing, but by means of the fpiritual fun."

But out of what did he create the fpiritual fun? It was created, unless it was eternal. Therefore this, or fomething elfe was created out of nothing, unless fome creature was coeternal with its Creator. So that we must come at laft, to 4 E 2 fomething

fomething created out of nothing: and this alone is properly creation. In this fenfe it was that God in the beginning created the heavens and the earth. And what a fublimity is there, with the utmoft fimplicity, in the Mofaic account of the creation! How widely different from the odd, whimsical account of the Baron and Jacob Behme?

19. He informs you farther, "There is a full correfpondence between angels and men." (Of what kind! Not the wifeft mortal can guefs, till the Baron unfolds the mystery!) There is not a fingle fociety in heaven, which does not correfpond with fome part or member in man. One fociety in heaven is in the province of the heart or pancreas. Others are in correfpondence with the spleen or the ftomach; with the eye or the ear, and fo on. The angels alfo know, in what diftrict of any part of man they dwell. I have feen a fociety of angels, confifting of many thousands, which appeared as a fingle man."

"And God joins all the heavenly focieties in one, that they may be as a single man in his fight. Yea, and he joins together the congregations in hell, that they may be as a fingle infernal form. He feparates these from heaven by a great gulph, left heaven fhould be an occafion of torment to them. When I had informed an affembly of spirits of these things, which they did not know before, the spirits which wore hats departed, with their hats under their arms. In the Spiritual world, the intelligent spirits wear hats, but the stupid wear bonnets: because they are bald; and baldness fignifies ftupidity."

I really think, this needs no comment. He that can receive it, let him receive it.

20. "As angels and fpirits are men (for no angel was ever created fuch) fo they have divine worship. They have preaching in their temples; they have books and writings; particularly, the word of God."

"The

"The Word, kept in the temples of the fpiritual world, fhines like a ftar of the first magnitude: fometimes like the fun, and from the radiance that encompaffes it, there are beautiful rainbows formed about it. Yea, when any verse of it is wrote on paper, and the paper thrown into the air, that paper emits a bright light of the fame form with the paper itself. And if any one rubs his hands, face or clothes against the word, they emit a strong light, as I have often seen. But if any one who is under the influence of falfehood, looks at the word, as it lies in the holy repofitory, it appears to him quite black. If he touches it, it occafions an explosion, attended with a loud noife: and he is thrown to a corner of the room, where he lies as dead for the fpace of an hour. If he write any paffage of it on a piece of paper, and the paper be thrown up toward heaven, the fame explofion follows, and is torn to pieces and vanishes away."

the paper

Obferve. These things could only be done, by the almighty power of God. And can any one think the All-wife God, I would work all thefe miracles for no end?

21. "Every verfe communicates with fome particular fociety in heaven. And the whole communicates with the universal heaven. Therefore as the Lord is God, so also heaven is the Word." Exquifite nonfenfe and felf-contradiction!

"There was an ancient word extant in the world, previous to that given to the children of Ifrael." (I cannot believe it. I believe there were no letters in the world, till God wrote the two tables.) "This word is preferved in heaven and also in Great Tartary."

"I have converfed with angels who came from great Tartary, and informed me, the Tartars have had it time immemorial. They faid likewife, that in this word is contained. the book of Jafher, mentioned Jofh. x. and the book called. The wars of the Lord, mentioned Num. xxi. 13. They told me that they cannot endure any foreigner to come among

them:

them: that the fpirits from Tartary are feparated from others, dwelling in a more eminent expanfe: and they do not admit among them, any from the Chriftian world. The caufe of this feparation is, because they are in poffeffion of another word."

What, and do they envy it to others! And does this envy occafion their being so inhospitable? One may boldly fay, this information never came from the ange's of God!

TH

[To be continued.]

An Extract from the Council of Chalons.

HE prevailing custom of attending Plays, is much to be lamented. I wish I could fay, that this evil prevailed among the laity only; but alas! it does not: multitudes of Clergymen at prefent lead the van. But in the early age of

the Church it was not fo. This the ninth canon of the third Council of Chalons, held even in the year 813, teflifies, which runs thus:

"The Priests ought to abftain from all thofe objects which only charm the ears, and furprife the eyes, by appearances vain and pernicious: and they not only ought themselves to reject and avoid Comedies, Farces, Masks, Dancings, and fuch Affemblies and Sports, which are too mean and low, as well as wicked for a Minifter of Chrift; but they ought alfo to reprefent to the faithful, the obligation they are under to reject and avoid them."

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LETTERS.

LETTER

***

CCCXIX.

[From Mrs. E. M—, to the Rev. Mr. Welley.]

Rev. and dear Sir,

GRE

Potto, Dec. 26, 1767.

REAT was the confolation I found in reading your letter; and indeed it could not be otherwife, while you were explaining the very language of my heart. But, O how

unworthy

unworthy am I of fuch a bleffing! I trust the Lord will keep me from falling, and preserve me undefiled to the day of his glory. While life remains in my body, and grace defcends into my foul, my fpirit fhall continue a daily pilgrim before him. And if it is but given me to triumph over my last enemy, it will make amends for all I fuffer.

I have lately been accused by those I love, for correfponding with you. Grievous things were laid to my charge; in particular, that I am become a tattler. I must say it is a fin I abhor; and I hope you will reprove every appearance of it in me. If I know my heart, I only want to open it to you for inftruction, correction, and comfort. Therefore, while you feel a liberty to write, I am unconcerned at the hard fentences of any creature. But is not the enemy provoked at this and every other bleffing we enjoy? Yet I fee fo many ftumbling-blocks laid in the way of the faithful, that I often wonder that more are not turned out of it. All that believe are thankful to reign, yet I fear all are not willing to fuffer.

My heart bleeds for the mifery of fouls, and for the dif honour done to God, while I am confcious of furrounding dangers, yet I cannot but rejoice in the midst of all I am expofed to; and when I look back and fee how wonderfully the Lord hath preferved and delivered me to this moment, I am aftonished at his power, and adore his mercy; while wondering I fink, and let filence fpeak his praife. O help me by your prayers and inftructions to live more to his glory, that at laft we may meet all-glorious before him, and there shout victory, honour, adoration, and praife to God and the Lamb for ever and ever.

I am Rev. and dear Sir, yours, &c.

E. M-N.

LETTER

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