the fear of being encountered by physical violence and death, at the hands of the superstitious and the more ignorant among them-Moses' strongest supporters, and most loyal subjects-prevented those credulous of Moses' stories -the more intelligent and scrupulous of the Israelitesfrom breaking through and going up to the Lord, as Moses termed it. The fanatical, misguided, and devil-led, majority, under the influence of Moses over-bore those born of, and enlightened by, the Spirit of God, and who, if they could, would have lived as that Spirit dictated.

SEC. 7. "Lest he, the Lord, break forth upon them," says Moses. It is necessary to understand the meaning of the language here used to convey, or to conceal, the mind and thoughts of the writer, for there are other similar expressions in this narration, the true meaning of which does not appear on the surface-at the first view. In the Mosaic sense that was the Lord's doing which was done in accordance with the mind and will of Moses-what he was pleased with also pleased his Lord, generally. In the true sense of the record, for Moses' Lord to break forth upon those who had stepped over the marked boundaries at the foot of the mountain, was for the majority, the ignorant and superstitious fanatics-Moses' staunchest supporters-to have fallen upon them, in regular mob style, (having a license in common from Moses therefor,) and in its manner have exterminated, as rebels against the Most High God, all who dared to use his God-given privileges, regardless of the injunctions and threats of Moses. In this case the Lord, who stood ready to tear things to pieces for disobedience to Moses' orders, was Moses' mob, comprising his blind devotees. Sometimes, in this record of Moses, the diabolical work of his moh he calls "the fire from the Lord," and at other times he calls the barbarities of his mobs, in the work of human slaughter, by the very modest name of a plague from the Lord." But more of this in another place, hereafter.

SEC. 8. To return from the foregoing partial digression.

It appears from the history itself that Moses now had progressed so far with his scheme of fraud that it became a necessity to him, likewise to his success in further prosecuting his design, that he should have Aaron there on the mountain in private consultation with him; for he, Aaron, was soon to become his spokesman to the people, in enforcing by moral means, the laws and ordinances which he was about to proclaim to the people, and to extend over them. It was necessary to success that Moses and Aaron, his chief spokesman, should understand each other, and that Aaron be well informed of the nature of the code, and also instructed as to the plan of future operations, before that code was laid before the people. Hence, for these reasons, if for none others, the necessity that Aaron became a member of Moses' mountain conclave; and therefore, the sending of Moses down the mountain to bring up Aaron, is evidence of the intellectual sharpness of his Lord.

SEC. 9. Aaron was needed on the mountain for one other purpose in carrying out the concocted deception. According to the statement previously made to the people by Moses, the law which should be promulgated from Sinai was to be proclaimed by audible voice-it was to be spoken to him in the hearing of the people, that they should hear, and believe him forever thereafter. In the progress of events, the matter had now arrived at that point at which it became necessary that this part of the concocted programme of measures should be performed; then, how should it be done was the next question. According to the narrative, the following was the relative position of the respective parties. It is distinctly stated, that, while the ten commandments, so called, were being delivered the people were standing near the foot of the mountain, and Moses occupied a place on its side, near the foot of it, and the voice which proclaimed the law was high up the mount--it spake from out of the midst of the thick fog and the storm-cloud which enwrapped the top of the mountain. Here, high up the mountain, secretly closeted with Moses' trumpeters, Aaron was stationed during

the time of the giving of the law; and, it was Aaron, in an unknown, indistinct, tone of voice, who proclaimed that law, in the intervals of the loud peals of thunder and their reverberations.

SEC. 10. Thus I charge Aaron with having been an accomplice with Moses in the fraudulent business of palming off upon the people, and as the law and dictation of God, Moses' scheme, devised by himself, and for the sole purpose to make himself the supreme head of nations. This question here arises: At the time of proclaiming the law, was Aaron where he could, if he would, have played the deceptive part which I allege that he did? It is declared, positively, that Aaron was ordered up the mountain with Moses, only a short time before the, so called, ten commandments were announced from the top of Sinai. The position of Moses, after he went up with Aaron, is definitely given, and so is that of the people, but the exact whereabouts of Aaron is not specified. The simple fact of this silence in the record is alone ample cause to incite against him a well founded suspicion that he was behind the scene aiding and assisting Moses in carrying into execution his purposed diabolism in deceiving and defrauding the people, and in belieing the attributes of God, the heavenly Father. Aaron was concealed from public view— hidden from the sight of the people-somewhere in the mountain, while the ten "words" were being uttered; hence, Aaron had the opportunity to act the deceiver, on the mountain, if he would.

SEC. 11. In this matter nothing was transacted which was not legitimate with Moses' entire plan of operations, from the beginning. It was said to Moses, at the commencement of his operations, that he should tell Aaron what he should say to the people-Aaron should be Moses' mouth-piece, and Moses should be to Aaron instead of God. Hence, in this fraudulent performance of delivering, deceitfully, on the top of Sinai, Moses' law, was only obeying the first instructions of Moses' Lord to him.

I now have arrived, in the examination, to the point where the law was proclaimed, consequently, the law and its reception will be the subject examined in the next Chapter.

CHAPTER XXIII.

THE LAW-THE GIVING OF THE LAW, AND ITS RECEPTION.

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"And God spake all these words, saying, I am the Lord thy God, which have brought thee out of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments. Thou shalt not take the name of the Lord thy God in vain; Remember the sabbath day to keep it holy. Six days shalt thou labor, and do all thy work: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day:

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* Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee. Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbor. Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's." [Ex. xx: 1-17.

SECTION 1. The, so called, ten commandments of Moses' record, according to his statement, as was shown in the last Chapter, were first given to the people by some audible voice, though, evidently, somewhat inarticulate, from the heights of Sinai. And notwithstanding the same were engraven," and "by the finger of God," too, on a couple of granite slabs, which the Lord prepared with his own hands for that use, Moses "wrote " down all these words of the Lord, together with fifty-seven laws besides these, all of which he said he obtained direct from his Lord, and that, too, after he had brought the people suppliants unto himafter they had beseeched of him that he would talk with the Lord who was making so great a display about the top