by you, you, to whom you dedicated an image,as to a God, in an island of the river Tiber, between the two bridges, with this Latin infcription, Simoni Deo Santo, that is, "to Simon the Holy God." Him, therefore, the Samaritans, and fome of other nations, confefs to be the Great God, and worship him; as alfo, one Helena, at that time a conftant companion of his, who heretofore was a prostitute in the ftews of Tyre, a city of Phenicia, and her they term the prime notion (or first conception). Another, one Theudas, who perfuaded a multitude of people to take their goods with them and follow him to the river Jordan; for he faid, that he was a prophet, and would by his command part the waters of the river, and afford them an eafy paffage over. By fuch fpeeches he deceived many; but Fadus (who was then Procurator of Judea) fuffered them not to take the benefit of their madness, but fent out a body of horse, who falling on them at unawares, partly killed, and the reft took alive; and having taken Theudas, they beheaded him, and carried his head to Jerufalem. Concerning the death of Simon, fome fay, it was at Rome. An Egyptian likewife rose up a false prophet, who annoyed the Jews, being a magician; yet the repute of a prophet got together about thirty thousand men that he had feduced; and leading them out to the mount of olives, prepared by force to enter Jerufalem; and, having vanquifhed the Roman guards, to feize the principality over the people, refolved to make them his guard, who, with him, by violence entered S 2 the 164 the city; but Felix prevented his attempt, having met him with the Roman foldiers, and all the people joined their affiftance in repelling his injurious violence; fo that, the affault being made, the Egyptian fled with a few, and moft of his party were flain or taken prifoners." In a fimilar manner Jefus Chrift, from what country he received his birth, there are various conjectures. Some fay, an Egyptian, others a Samaritan ; fome again, a Galatian; fo that it remains a matter of doubt. This man gave himself out for the Meffiah and the Son of God, and as I obferved in another conference, was most artfully skilled in Art Magic, which he alfo taught his followers; he alfo drew numbers, promifing to deftroy the temple and building it without hands, and this great feat in three days, a fabric that was forty-feven years in building, forbidding to pay tribute to Cæfar, and drew the people from the law of their forefathers. Him Ifrael found neceffary to apprehend, and by raising the body of the people, compelled Pontius Pilate to crucify him. These and many other impofitions Ifrael was infefted with at that period, being the time marked out by the fcripture for the manifeftation of the. Meffiah. Boy. The princes of the earth ftand up, and the rulers take council against the Lord and against His Christ. Question. Did the princes and rulers take council and put to death Simon Magus, for claiming the title of Meffiah or Son of God? Mafes. Mofes. No. Boy. Did they against Theudas, for takingupon himself these titles, Meffiah and Son of God? Mofes. Theudas claimed the title of prophet by which we understand the Meffiah. Boy. Did the princes and rulers take council against the Egyptian and put him to death, for claiming to be the Meffiah and the Son of God? Mofes. He claimed, as Theudas, the title of prophet, and, no doubt, that of the Meffiah. He made his escape, confequently could not be put to death. Theudas was beheaded when taken, and his head brought to Jerufalem, which prevented a trial. Boy. Simon Magus was not arraigned at the judgment feat or tribunal of Pontius Pilate, who was governor of Judah, at the epoch marked by the fcriptures, for the princes and rulers to fit in judgment, condemn, and put to death the Chrift of God; neither were Theudas, or the Egyptian, which prove my affertion,, that it was frivolous and not to our purpose, to bring forward thofe impoftors and place them competitors, to eclipfe Jefus Chrift the true Meffiah, as Pharaoh fet the two magicians, Jannus and Mambres, to ridicule and oppofe Mofes, and bring the defigns of Almighty God into contempt and difrepute. a Mofes. I hold it partial to decide upon à matter before it has paffed a proper examination. Facts must be proved at the bar of juftice, to obtain an impartial and legal fentence. Thefe men, we find, if we are reafonable be ings, do not correfpond with the marks the fcriptures have pointed out to lead Ifrael to her Meffiah, we therefore class and reject these men with Jefus, whom you call Chrift. Boy. You confuse and reject the Chrift or Son of God, with the imps of hell, and have brought on yourfelves the malediction pronounced by the fcriptures, Ifrael's reprobation, which you are a witness to this day, a bye-word, and trod upon as vagabonds by all nations; and that determined, fhall be poured upon the defolate. Daniel 9th chapter. Mofes. The Almighty God has rejected his people from the date the Meffiah was promifed, this Ifrael knows by near two thoufand years rejection; and this reprobation clearly foretold througeout the fcriptures, the cause for rejecting, condemning, and putting to death her Meffiah. But from whom is Ifrael to feek redrefs? fhe has been guilty of the most black facrilege, robbed her God of life, and entailed on herself eternal infamy.-Mofes weeps. End of the Twelfth Conference. THIRTEENTH THIRTEENTH CONFERENCE. Scene. Luther's apartment. Luther robed as a Luther. of my heart, you are returned from an unpleafant jaunt. I am told, dear Coz, and |