Chapter 10

[fn72 In my first work I had alleged this prophecy of Daniel, and had inserted this word "in" enclosed in a parenthesis, in order to signify, that it was not in the original, but was suggested by it as necessary to the sense of the original. This "in," in a parenthesis, the zealous Mr. Everett, who loves to find fault, pronounces to be "an absolute interpolation," "and a shameless one too." p. 157 of his work.]

[fn73 The reader will see that I suppose the original to make one period of seven weeks, and one of sixty-two. "The English translation renders it "seven weeks and threescore and two weeks," making one period of the two. This appears to me to be inadmissible: because if the prophet meant to signify but one period, he would, as I think, have said, according to the analogy of the Hebrew language, not "seven weeks, and threescore and two weeks," but "nine weeks and threescore, weeks," In the Hebrew the clauses of the seven weeks, and sixty and two weeks, are separated by a character which frequently, in the Hebrew Bible, performs the function of a full stop.]

[fn74 delete "Joshua]

[fn75 read "heels over head"]

[fn76 Mr. Everett appear; himself to have been somewhat embarrassed by the gravity he is obliged to maintain in holding forth this antithetical "analogy." For he says, that he forbears "to pursue analogies like these, which though they abound in the writings of the Old Testament, [I challenge him to point out a single such instance] and are familiar to all the nations of the East, have long been succeeded among us by a stricter style of reasoning" p. 178. They have indeed been long since exploded by the Modern Biblical Critics: and I doubt not that if this curious analogy should ever be subject to the notice of Eichorn or Lessing, they would in their closets peruse it "with a smile or a sigh."]

[fn77 "Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength?--I that speak in righteousness mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat--I have trodden the wine press alone; and of the peoples there vas none with me: for I trode them in mine anger, and trampled them in my fury, and Their blood sprinkled upon my garments, and I have stained all my raiment. For the day of vengeance is in mine heart, and the year of my redeemed is come. And I looked, and there was none to help: and I wondered there was none to uphold, therefore mine own arm brought salvation unto me; and my fury it upheld me, and I trode down the peoples in mine anger, and made them drunk in my fury, and I brought down their strength to the earth." See Is. ch. lxiii. in the Hebrew. This passage relates to the "Great and Terrible Day of Jehovah." mentioned in Malachi. The Psalms of the Prophets abound with descriptions of [fn78] it both terrible and magnificent. See for example Ezekiel xxxviii: & xv-xix chapters. Joel ch. iii. and Zech. ch. xiv.]

[fn78 for "of" read "and"]

[fn79 The enumerations given by the Jews themselves are always below the truth. They conceal the real amount for particular reasons. In Spain and Portugal, where it is dangerous for a man to be known to be a Jew, there are notwithstanding, many thousands; probably one third of the population of Portugal is of Jewish descent. I have seen a Jew at Paris, who had resided several years in Spain, who has told me, that the number of his nation in Spain is great and unsuspected. I believe him, for Orobio and Acosta, both Jews of the Peninsula, affirm that Jews disguised as Christians, were to be found not only among the populace of the Peninsula, but among the nobles and bishops. In those countries (Spain and Portugal,) where the Inquisition obliged every body to be educated as Christians, the fathers who were secretly Jews, were accustomed, when their children came to the years of discretion, to inform them of their descent, and to engage them secretly to conform to the religion of their fathers. If they found their conversion impracticable, these wretched parents were accustomed to poison such children, to prevent their communicating the dangerous secret to the Inquisition, which would occasion the whole family to be burned alive. See the Biography of Orobio and Acosta for some interesting information upon this subject.]

[fn80 for "exonerated" read "consecrated"]

[fn81 "David shall never want a man to sit upon the throne of the house of Israel, neither shall the priests the Levites want a man before me," i. e. the house of David and the tribe of Levi shall never be extinct, when called upon to fulfil the prophecies of the kingdom of the Messiah, and the re-establishment of the ritual of the temple, David will not want a man to sit upon the throne of the house of Israel, neither will the priests the Levites want a man to do sacrifice. And how was this to be secured, because says God, "as the host of heaven cannot be numbered, neither the sand of the sea measured, so will I multiply the seed of David my servant, and the Levites the priests that minister unto me." That this is the sense of the phrase "shall not want a. man," is evident from the employment of the same expression by Jeremiah in xxxv. of his Prophecies: "Thus saith Jehovah of Hosts, the God of Israel: Jonadab the son of Rechab shall not want a man to stand before me for ever, ch. xxxv. 19. i. e. not that a particular descendant of Jonadab the son of Rechab should always be standing in the presence of the Lord for ever: but that he should never want a representative, his posterity should never be cut off. It is a singular fact that the descendants of Jonadab the son of Rechab still exist in Arabia, preserving' the customs of their fathers; they are called "Beni al Khaib," i. e. descendants of Heber. See Jud. ch. iv. 11.

To these considerations it may be added, that Jeremiah himself predicts the dethronement of the house of David, the destruction of the temple, and the captivity of the priests, and the whole Jewish nation, and as it is an allowed principle of sound criticism that if the expressions of a writer are capable of two significations, one of which would make him contradict himself; and the other would leave him consistent: it is but fair to suppose that he meant to be consistent, and should be interpreted in the sense which excludes self contradiction.]

[fn82 Ezekiel gives a. prophecy of the same events spoken of by Jeremiah, and in these words. "Thus saith Jehovah God; I will even gather you from the peoples, and assemble you out of the countries where ye have been scattered; and I will give you the land of Israel. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh, that they may walk in my statutes, and keep mine ordinances, and do them; and they shall be my people, and I will be their God." Ezek. x. xi. 17, 18, 19, 20. Now what is meant in the Old Testament by "God's statutes, and God's ordinances," is not the Mosaic law always signified by these expressions? Again, Ezek. says, ch. xxxvi. 23, &c. "I will sanctify my great name, which was profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am Jehovah, saith the Lord God, when I shall be sanctified in you before their eyes. For I will take you from among the nations, and gather you out of all countries, and will bring you into your own land; then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness and from all your idols will I release you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and will give you a heart of flesh, and I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them." See also Ezekiel, ch. xxxvii. from verse 20 to the end.]

[fn83 for "the" read "a"]

[fn84 Ac. to the Hebrew.]

[fn85 In my first publication I had maintained, that Jesus Christ had not taught the abolishment of the Law, and alleged in proof the passages following. "Think not I am come to destroy the law or the Prophets; I am not come to destroy but to fulfil. For verily I say unto you. Till heaven and earth pass, one jot [i. e. the smallest letter of it] or one tittle shall in no wise pass from the law till all be fulfilled." (or consummated) Mat. v. 17. 18. "It is easier for heaven and earth to pass, than one tittle of the law to fail." Luke. xvi. 17. Mr. Everett has a device by which he thinks he can evade the gripe of these passages: perhaps the following may satisfy him that there is no way of escape. Luke reports, Acts xxi. 20. that James the bishop of the mother church of Jerusalem, said to Paul, "Thou seest brother, how many thousands of Jews there are which believe: [i. e. are Christians] and they are all zealous of the Law." Now if Jesus Christ had taught the abolishment of the Law, it appears to me that, his followers would not have been zealous in adhering to it: as to do so would be giving the lie to their master's doctrine.]

[fn86 So called, in Is. Ch. lxvi. 22.]

[fn87 The ancient Britons were savages and painted themselves blue when wishing to appear in full dress. In truth it is hardly three hundred years since the bears of Europe have learned to walk up on their hinder legs, and had "a man's heart given unto them." And it is only about two hundred years since "the wild boar out of the forest" [fn88] has become a learned pig. It is not much more than a hundred years since the people of Boston, have left off hanging their fellow creatures for being witches and Quakers.]

[fn88 after "forest" insert "of the North"]

[fn89 Mohammed was descended from Abraham through Ishmael.]

[fn90 The numerous regulations concerning defilement, and the ritual of purification, contained in the Pentateuch, were very proper in reference to the immediate and personal presence of the Divinity among the Israelites, which therefore rendered the most perfect cleanliness a duty. These regulations were also adopted to the peculiar circumstance of the Jewish nation, which, was separated from all the rest of mankind and not obliged to go over their frontier to mingle with other people. But it is very true that such regulations are "not calculated for us" Gentiles; because men who are obliged constantly to mingle with other men, cannot observe them.]

[fn91 for "rights" read "rites"]

[fn92 delete "the"]

[fn93 According to 1 Chron. ch. xxix, 3, &c. the gold employed in adorning the Temple, amounted to at least 8000 talents, and the silver to 17000 talents. This vast mass of treasure was given by David and his princes: how much was added to it by Solomon is not said.]

[fn94 The number of the males of the tribe of Levi in the time of Moses, is said, Numbers, ch. xxvi. 62. to have been twenty three thousand. But in the reign of Solomon the number of males of the tribe of Levi from thirty years and upwards, was thirtyeight thousand. See 1 Chron. ch. xxiii, 3.]

[fn95 for "streaming" read "steaming"]

[fn96 The name of the Deity "JEHOVAH," is a compound of two Hebrew words, the first of which signifies "HE IS," and the second "HE SHALL BE." The word JEHOVAH expresses these two sublime ideas in three syllables.]

[fn97 for "unfeeling" read "unreflecting"]

[fn98 Mr. Everett represents me as supposing (because I maintain that it is the sense of the prophets that the temple of Jerusalem will oneday be the house of prayer for all mankind) that all nations must come and worship at the temple three times a year as the Jews were required to do. See Mr. Everett's work, p. 207.

But if Mr. Everett were more familiar with the Bible, he would learn that the prophets represent that this visit to the future temple, from other nations than the Jews, will be required only once a year. "And it shall come to pass, that every one that is left of all the nations which came against Jerusalem, shall even go up from year to year to worship the King Jehovah of Hosts, and to keep the feast of Tabernacles." Zech. ch. xiv. 16.

Now supposing that the Old Testament predicts the truth in affirming that the earth is to be restored to its primitive state, as it was at the beginning, when God viewed every thing that he had made, and behold it was very good. If the earth is spontaneously to produce the delicious nourishment which we may suppose that Adam enjoyed, a journey once a year through an ever varied paradise to the temple of Jehovah, can surely be no toil. If a person will look at the situation of Jerusalem on a map of the world, he will be sensible, that no spot on earth is as eligible to be chosen for a common centre of worship for mankind as that city. It stands about sixty miles from the Mediterranean, which communicates with the Atlantic, and not many days Journey from the Red Sea, which communicates with the Indian Ocean. And when the winds and waves shall cease to be dangerous, who would not desire to visit as often as possible, the land which is said to be "the glory of all lands," and illuminated by the ineffable symbol of the immediate presence of the Lord of the Universe, at whose effulgence "the sun shall be ashamed, and the moon confounded."

Neither is it necessary to suppose, that I know of, that every man of the human race should be annually present; if some come from all nations, all nations may be said to come. See Appendix, I.]

[fn99 after "would" insert "not"]

[fn100 "And Jesus walked in the temple in Solomon's porch. Then came the Jews round about him, and said unto him, how long dost thou draw our souls asunder? If thou be the Messiah, tell us plainly." John x, 23, 24. See the original Greek.]

[fn101 When Jesus therefore perceived that they would come, and take him by force, to make him a king, he departed again into a mountain, himself alone." John vi. 15.]

[fn102 It is remarkable that the gospels represent Jesus as refusing to acknowledge himself to the Jews as the Messiah. The gospels say, that Jesus confided his Messiahship to the disciples as a secret, with express injunctions not to betray it. "Then charged he his disciples that they should tell no man that he was the Messiah." Mat. xvi. 20. See also Mark viii. 29. and Luke ix. 21. This makes it possible that he never did claim that character, and that the glory [fn103] in the gospels that he had told it as a secret to his disciples, was invented in order to furnish a reply to the Jews, who might have told the first Christians, that Jesus had never told them so, and of course never pretended to be considered as such, and that the Christians could not justly blame them for rejecting pretensions which Jesus never made to them, to whom especially he ought to have plainly declared them if he wished them to be received. The truth of the matter appears to be, that the notion of the Messiahship of Jesus, had originally no better foundation than the mistaken enthusiasm of his followers.]

[fn103 for "glory" read "story"]

[fn104 The case of the Jews and Christians is parallel to that of "the prophet of Judah," and "the prophet of Bethel." The Christians allow that God himself gave the law to the Jews, but they say to the Jews that Jesus was ordered by God to repeal it.

"It was said unto me (says the prophet of Judah) by the word of Jehovah, Thou shalt eat no bread, nor drink water there, (at Bethel the chapel of the golden calf,) nor turn to go by the way that thou camest. He (i. e. the prophet of Bethel) said unto him, I am a. prophet also as thou art; and an angel spake unto me by the word of Jehovah, saying; Bring him back with thee into thine house, that he may eat bread, and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drink water."

"And. it came to pass, as they sat at the table, that the word of Jehovah came unto the prophet that brought him back: and he cried unto the man of God that came from Judah, saying, Thus saith. Jehovah, forasmuch as thou hast disobeyed the mouth of Jehovah, and hast not kept the commandment which Jehovah thy God commanded thee, but camest back, and hast eaten bread and drunk water in the place, of the which Jehovah did say unto thee, eat no bread, and drink no water, thy carcase shall not come unto the sepulchre of thy fathers." 1 Kings, ch. xiii.]

[fn105 after "that" insert "as"]

[fn106 1. If the Christians should do this, the fundamental articles of their creed, would be, to love the Lord their God with all their heart, and with all their mind, and soul, and strength, and to love their neighbours as themselves: for on these two commandments hang all the law and the prophets.

2. If the Christians should do this, they would have precisely the same Scriptures which the apostles and first Christians had, and which they considered as sufficient. Even Paul himself pronounces, that the Old Testament was "given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. ch. iii. 16.

3. If the Christians should do this, all the endless and rancourous disputes about the trinity, incarnation, atonement, transubstantiation, worship of the Virgin Mary, the saints, their images and relics, the supremacy of the Pope, et id genus omne, would be quietly laid upon the shelf, and torment mankind no more.

4. The hundred sects into which Christians are divided, would coalesce; for it is the New Testament which keeps them asunder. So long as that book is believed to contain a Revelation from God, there can be no peace. For pious and good men who believe that it is of divine authority, and who are zealously disposed to discover from its contents "what is the mind of the spirit," must necessarily be divided in their opinions; BECAUSE the New Testament is not only inconsistent with the Old, but is also inconsistent with itself too; and must therefore necessarily create a diversity of opinions in those who reverence it as the word of God. This is the grand secret, and everacting cause, which has made scisms in the church.]

[fn107 Mr. Everett, p. 427 of his work, alluding to my anticipations in one of my publications, in which I expressed myself as aware of what I should have to encounter, in consequence of my undertaking on behalf of the oppressed, and slandered Jews; says with something like "the charity of a monk, and the meekness of an inquisitor," that "the affecting allusion he (Mr. English,) has made to his prospects in the world, has many a time restrained me, when I ought to have used the language of indignation."

If a man had told me, that in consequence of my enterprise I should encounter great misfortunes, I should have answered, I expected, and was prepared to meet them. But if he had told me, a native of the New World discovered a few centuries ago, that the time would come when I should write upon this subject, in the very land, and almost on the very spot that gave birth to Moses and the Pharoahs, I should have thought him amusing himself with a jest; nevertheless such is the fact. I write this book; on the banks of old Nile, and in sight of the pyramids.]

[fn108 I have read in a Magazine, of an itinerant Methodist preacher, not perfectly acquainted with the sublime arts of reading and writing, who, in a sermon of his in praise of Industry, alledged as a proof of God's aversion to idleness, that God commanded Moses, when he built the Tabernacle in the wilderness, to cover it with "BEGGAR'S SKINS." The English Translation says Ex. ch. xxvi 14. with BADGER'S SKINS." Now I suppose that if such a quotation from the Old. Testament was found in a work whose title page represented it to have been written by Bishop Marsh, that there is not a scholar, in. Christendom, who would not pronounce the book to be a forgery.]

[fn109 Mr. Everett says p. 243, of his work that "not one of the books of the New Testament, nor all of them together, were intended to be a forensic defence of Christianity." The-Epistle to the Hebrews, at least, convicts this opinion of mistake.

He says also p. 273., "As to what Mr. English, after Collins, proceeds to say, that the authors of the books of the New Testament always argue absolutely from the quotations they cite as prophecies out of the books of the old Testament, it is so far from being correct, that it is highly notorious, that they do not argue from them at all." Mr. Everett must have felt very desperate to venture upon such an assertion in the face of the Epistle to the Hebrews. Mr. Everett may succeed with some in facing down argument, but he is mistaken if he thinks, that

"Stubborn facts must still give place "To his unpenetrable face, "Which-makes its way through all affairs, &c. &c."']

[fn110 Bishop Marsh does honour to his English honesty and common sense, in refusing to allow that such strong expressions can signify a mere accommodation of a passage in the Old Testament. See his Notes to Michaelis' Introduction to the New Testament.]

[fn111 For "was" read "is"]

[fn112 For 21 read 23]

[fn113 This Psalm is entitled in the English version "a prayer for Solomon," It should have been translated "a Psalm of Solomon."]

[fn114 Mr. Everett says p. 51. that "the Septuagint discountenances this rendering." What is that to me? I chose to abide by the original Hebrew, and not to follow a blundering, garbled, and interpolated version, which frequently imposes a false sense upon the original, and not unfrequently no sense at all. more Christiano.]

[fn115 Mr. Everett, p. 52. considers this expression as a decisive proof that the prophecies of the Messiah's kingdom, must be understood figuratively. Is Mr. Everett so ignorant of his Bible as not to know, that it represents that at the beginning animals did not prey upon each other, and if it was so once, which Mr. Everett will not deny, it may be so again. See Gen. ch. i. 30.]

[fn116 for "thus saith" read "this is"]

[fn117 The Greeks, Russians, and Copts will not worship images, for that they say is flagrant idolatry; but they say there is no harm in praying before a picture. Their churches and houses are full of them. I have heard of a Greek bishop who employed a famous Italian painter to make a picture of the bishop's patron, Isaiah [fn118]: when it was finished he refused to take it, and expressed himself much shocked, by its appearance. The painter asked why?

"your picture, said the bishop is scandalous, the figure stands out from the canvass absolutely as if it were a statue; it would be idolatry in me to pray before such a picture."

[fn118 for "patron Isaiah" read "patron saint"]

[fn119 "In the mountain of the height of Israel will I plant it: and it shall bring forth boughs and bear fruit, and be a glorious cedar and under it shall dwell all fowl of every wing; in the shadow (if the branches thereof shall they dwell. And all the trees of the field shall know, that I Jehovah have brought down the high tree, have exalted the low tree, have dried up the green tree, and made the dry tree to flourish, I Jehovah have spoken it and I will do it." Ezech. xvii. 23.]