Chapter 2

Fourthly, he will learn too that the Christians most distinguished for their learning on this subject, for instance, Michaelis, Semler, Lessing, Eichorn, and the erudite Bishop Marsh, do allow and maintain in their works, that the Gospels according to Matthew, Mark and Luke were compiled from accounts of the life and doctrines of Jesus which became, after different additions, revisions and translations, the BASIS of our present Gospels; from such separate materials, which had gone through different hands, and had acquired a variety of text and context, from the different transcripts and translations in which they circulated, though for the most part they were copied verbatim from one another, several Gospels, among which were our three first Matthew Mark and Luke, were composed AFTER [fn13] the destruction of Jerusalem, and designated some by the names of the readers for whom they were designed, and others by the names of their authors and compilers. (See the life of Semler in Eichorn's Universal Library, as quoted by Mr. E. p. 465. of his work.)

These Gospels then, in the opinion of these learned Christians, were originally compiled from anonymous writings, which had gone through different hands and been variously altered, and added to in the passage, before they became the BASIS,!! of our present Gospels.[fn14]

Lastly, he will discover, that since their construction from such nameless materials, they have been further altered and interpolated. Celsus accuses the Christians of his time (the latter part of the 2nd century) of "continually altering their Gospels;" and the ancient Christian sects accuse each other of the same fact. That these accusations were well founded, is evident from Griesbach's edition of the Greek Testament, where besides the notice of some hundred thousands of various readings, we find not only single words, but whole phrases, and verses, and even entire paragraphs rejected as corruptions and interpolations. Neither have all these corruptions been accidental; for as much as the strongest text in the New Testament, in support of the doctrine of the Trinity and the Divinity of Jesus Christ, which is to be found in the first Epistle, called of John ch. v. 7, "there are three that bear witness in Heaven. The Father, the Word, and the Holy Ghost and these three are one," has been struck out of the text by Griesbach, himself a Trinitarian, as a pious fraud, and is now I believe universally acknowledged as such by learned Christians.

There are also, two other passages which for ages have been cited as proofs of the Divinity of Jesus (viz. "The Church of God which he has redeemed with his own blood," Acts ch. xx. 28. and "God was manifested in the flesh," in the first Epistle to Timothy, ch. iii. 16.) which the same Critic has proved to have been altered from their original reading to favour the same doctrine, and it is impossible to say how many more frauds of a similar nature might be detected, if the learned and candid Christians before- mentioned were in possession of the primitive manuscripts of the New Testament.[fn15]

All these enormities Mr. Everett, who has a light hand in writing upon some subjects, comprizes with great tenderness in the following expressions, "our copies of the New Testament by the lapse of time, have suffered some literal alterations, which may have fallen occasionally on the quoted texts (he is trying to justify the writers of the New Testament, for quoting the Old Testament otherwise than it is written) and thus made them to differ from the reading of the Old Testament," p. 279.

I have supposed that a reasonable and reasoning man, desirous to ascertain the truth of the religion of the Christians, and in the hope of finding it well founded, in the course of his examination of the testimony for the authenticity and authority of the books of the New Testament, comes to the knowledge of all these circumstances. If the reader be such a man, I would ask him, if he can rationally rest his belief in the moral attributes of God and his faith in a future life, upon a foundation composed of such materials?

Mr. Everett observes "that as prophecy and miracle are equally divine works, it is impossible that they should contradict each other. They are equally the works of the God of truth, and whatever contradiction there appears to be between them, must be but apparent. If a person of whatever pretensions proposes to work miracles in support of those pretensions, in which nevertheless he is contradicted by express prophecy, one of these things is certain--that the prophecy is a forged one--or that we have mistaken the meaning of it--or that the miracles are not real," p. 3. of Mr. Everett's work.

Granted--upon this ground I think that Mr. Everett can fairly be brought to issue. I presume that he will hardly persist in maintaining that the Gospels are a sufficient proof of the miracles they record, in the face of the objections to their authenticity and authority already stated--and as neither he nor myself maintain that the prophecies, with regard to the Messiah, contained in the Old Testament were forged, it remains only to be considered, whether he or I have mistaken the meaning of them. So that, as I have repeatedly said in my former publications, the prophets, after all, are the only criterion which can be appealed to certainly most important to the great interests of humanity, were it only on this account, that the dispute has occasioned the most unparalleled degradation, misery, and oppression to one of the parties to it.[fn16]

PEBBLE II.

"The Messiah expected by the Jews," says Mr. Everett, at the beginning of the second chapter of his book, "and which Mr. English supposes to be predicted in the Old Testament, is 'a temporal prince, and a conquering pacificator.' The Christians on the other hand maintain, that the prophets foretold not a political, but a religious institution, not a temporal prince, but a moral teacher, and spiritual Saviour. Which of these opposite views of the predicted character of the Messiah is correct, must be decided of course by an appeal to particular predictions. But it is also a matter of reason, and we have a right to argue upon the question from the character of God, and the nature of man. Which of these views the Jewish or the Christian doth most commend itself to the sincere believer in the moral government of God, and the rational and accountable nature of man?"

This statement, I cannot help considering as both artful and unfair. That I have represented the Messiah as predicted to be "a temporal Prince and a conquering pacificator," is true, but it is not the whole truth; Mr. Everett would have it to be understood, that I maintained that the Messiah was to be merely "a temporal Prince;" whereas, those who will take the trouble to refer to the prior chapters of "the grounds of Christianity examined," will find that I have endeavoured to prove that the prophets predict, that he was also to be "a just, beneficient, wise, and mighty monarch, under whose government righteousness was to flourish, and mankind be made happy:" and I believe that there is not a single passage from the prophets quoted in Mr. Everett's 2d. chapter to prove his views of the Messiah, that I have not also myself quoted to prove the beneficent character of him I suppose to be predicted.

Mr. Everett unwarily betrays his own unfairness in the following passage of his work, p. 63.---"Mr. English objects, that whereas the first characteristic of the Messiah was, that he was to be the Prince of Peace, in whose time righteousness was to flourish and mankind be made happy," &c.[fn17]

How is it possible, I might ask Mr. Everett that I could have maintained that the Messiah was to be merely "a temporal Prince, and a conquering pacificator," when it is also true, as Mr. Everett confesses, that I maintain that "the first characteristic of the Messiah was that he was to be the Prince of Peace, in whose time righteousness was to flourish and mankind be made happy?" I confess, that I feel both contempt and indignation at such an artful mis-representation of my opinions, in order to attack them with more hopes of success, and as I do not profess to be a Christian, I may be excused for expressing what in this case I certainly have a right so feel.[fn18] The prophets, literally understood represent (as Mr. Everett will not deny) that the Messiah is to be a mighty Monarch, enthroned at Jerusalem under whose reign the Jews should be restored to their country and converted from their sins and errors, and established in the most perfect and endless happiness; that he will put down all opposition to his authority, and exterminate the wicked out of the earth, and unite the pious and good of all the human race under his government, making them participators of the eternal happiness of the favoured descendants of Abraham, that all sin, sorrow, and error shall be no more, and the earth become all Paradise.

"Far more bless'd than that of Eden, And far happier days." [fn19]

The difference between Mr. Everett's and my view of this representation is, that I understand the prophets to mean that the whole will be literally fulfilled; and Mr. Everett maintains that, that part which accords with the Christian view of the Messiah is to be literally understood, but that that part which is opposed to it must be taken figuratively.

Who is so blind as not to perceive the motives for such an incoherent system, of interpretation! The passages which represent the Messiah as a Monarch reigning at Jerusalem, and whose temporal authority should extend over all the earth, Mr. Everett would interpret to signify, (by a figure) "a preacher of righteousness, and a spiritual Saviour of the souls of men;" because Jesus had no temporal authority whatever, and therefore to understand them literally would exclude the claims set up for him. The earth's being restored to a Paradisiacal state, and the extinction of all sin, violence, and misery throughout its circumference, Mr. Everett would interpret to signify, (by. a figure) "the blessed events," which have occurred, and the "changes that have taken place," since the promulgation of Christianity!! [fn20]

Mr. Everett, in support of his system of interpretation, shows us, that the Supreme Being is frequently spoken of in the Old Testament, as a King and as a victorious warrior; and therefore infers, because such passages must be understood figuratively, that the passages in the prophets which speak of the Messiah in similar terms, must be also understood figuratively.

To this it seems to me to be a sufficient answer to observe, that men who speak of the Deity, are obliged to employ human language and human ideas; because:

"What can we reason but from what we know?" and therefore a great part of such language will be necessarily figurative; but it by no means follows from this, that the writers who are obliged to use this figurative language when speaking of the Deity, intend to be understood in the same sense when they apply the same expressions to describe men and their actions. On the contrary, as they were writing to men and for men, it is natural to presume, that they meant to be understood in the way that such expressions are universally understood by all men, when they relate to men and their actions. Such a system, of interpretation as this of Mr. Everett's, turns the Bible into a Babel of confusion: a man proceeding upon this system, might with equal plausibility turn all the good and prosperous kings of Israel and Judah into "Spiritual Saviours."[fn21]

"What, says Mr. Everett, p. 63. would be thought of one, who after making a collection of passages which ascribe these attributes of royalty and conquest to God, such as Mr. English has made of those which ascribe such attributes to the Messiah, should infer as he does, that God is a just, beneficent; wise and mighty monarch reigning on a throne in Jerusalem?"

To this I answer by asking in my turn, what should we think of one, who after making a collection, of passages which ascribe these attributes of royalty and conquest to God, as Mr. Everett has done, should therefore think himself authorised to infer, that the history of David the son of Jesse, contained in the Bible, (which, as all the world knows, is an oriental book abounding in figurative expressions) was not to be understood literally, but that it was very possible that this supposed monarch of Israel, who is represented as having "saved it from its enemies on every side," was after all, probably only a spiritual saviour of the souls of the Israelites, by having distinguished himself as a prophet, a preacher of righteousness, and a composer of Psalms!! [fn22]

As Mr. Everett says, I "cheerfully leave this part of the controversy, with the answer to this question which every rational inquirer will give;" p. 63.

Mr. Everett, however, in maintaining that the Messiah, was to be merely a preacher of righteousness, a founder of a new religion, and a. spiritual saviour of the souls of men, not only opposes dicta of the prophets of the Old Testament, but is expressly contradicted by the doctrine of the New, which maintains the same ideas of the Messiah that the prophets teach and the Jews believe; and this with the indulgence of the reader's patience I will plainly show.

The angel is recorded, Luke, ch. i. 31, to have told Mary, concerning Jesus whom the author of that Gospel supposes to have been the Messiah, that "the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever, and of his kingdom there shall be no end." Now this is precisely the doctrine, concerning the Messiah, believed by the Jews from that time to the present; for we see that Luke represents that the Messiah was not to be merely a spiritual saviour of the souls of men, but was actually to set upon the throne of David, and reign over the house of Jacob for ever; which is precisely what the prophets teach and the Jews believe.

Again, in the same ch. 68, the writer of that Gospel represents Zecharias, when filled with the Holy Ghost, as predicting concerning Jesus as follows. "Blessed be the Lord God of Israel, for he hath visited and redeemed his people, and hath raised up a horn of salvation for us in the house of his servant David: as he spake by the mouth of his holy prophets which have been since the world began: that we should be saved from our enemies, and from the hand of all that hate us: to perform the mercy promised to our Fathers, and to remember his holy covenant: the oath which he swore to our father Abraham, that he would grant unto us, that we being delivered from the hand of our enemies, might serve him without fear in holiness and righteousness before him all the days of our life."

Here we see again that in Luke's opinion the Messiah was not to be merely "a spiritual saviour of the souls of men," but that he was to "save Israel from their enemies and from the hand of all that hated them," and this too is precisely what the prophets teach and the Jews believe.

Again, from the first ch. of Acts 6. it is evident, that the primitive Christians did not believe that the Messiah was to be merely a spiritual saviour of the souls of men, but that he would perform for Israel what was promised by the prophets. For the Apostles are represented there as asking Jesus, previous to his ascension, saying "Lord wilt thou at this time restore again the kingdom to Israel?"

The way the writers of the New Testament, get over the objection to the Messiahship of Jesus, founded on the nonfulfillment by him of the splended visions of the prophets relative to the restoration of the dispersion, the punishment of their oppressors, and the diffusion of universal happiness to the tribes and of the world, (which they represent as the consequence of the coming of the Messiah) is, not by maintaining that the Messiah was to be merely "a spiritual Saviour of the souls of men," but by affirming that Jesus would shortly come again into the world to fulfill them. "The Lord Jesus," says the writer of the second Epistle to the Thessalonians ch. i. 7, "shall be revealed from Heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ. Who shall be punished with everlasting destruction from the presence of our Lord, and from the glory of his power: when he shall come to be glorified in his saints, and to be admired of all them that believe."[fn23]

Again, in the xii. ch. of the Revelations, Jesus is apparently spoken of as destined "to rule all nations with a rod of iron." And in the ii. ch. Jesus is represented as saying, that "he that overcometh and keepeth my words unto the end, to him will I give power over the nations; and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers even as I received of my Father," v: 26, and lastly, not to be tedious, there is a passage in the xix. ch. of Revelations, which proves decisively against Mr. Everett, that the primitive Christians had even more sanguinary ideas of the vengeance of the Messiah upon the wicked of the earth, than are even entertained by the Jews. Jesus is there, described thus, "I saw Heaven opened, and behold a white horse; and he that set upon him was called Faithful and True, and in righteousness he doth judge and make war, and out of his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron, and he treadeth the wine press of the fierceness of the wrath of Almighty God," v. 11, 15. Some idea of the slaughter meant by the writer of the Revelations by "treading the wine press of the fierceness of the wrath of Almighty God," may be understood from ch. xiv. 20, where it is represented that the blood of men came out of this wine press "by the space of a thousand and six hundred furlongs!!"

I suppose that the reader is quite satisfied by what has been adduced, that Mr. Everett's idea of the Messiah's being merely "a spiritual saviour of the souls of men," is equally rejected by the Old Testament and the New, and since Mr. Everett does not and cannot pretend, that Jesus during the long space of 1800 years has fulfilled the predictions relating to the Messiah in a literal sense, which is the sense in which they must be fulfilled in order to be made good, Mr. Everett is left without better proof of the Messiahship of Jesus than bare opinion only, which attaineth not to any certainty.

Mr. Everett supposes that a mere "Preacher of righteousness," is capable of fulfilling all the predictions of the Messiah, which represent him as putting an end to all wickedness and misery throughout the World. How absurd!! there never was,[fn24] a better or greater "Preacher of righteousness," than Jesus Christ himself, and what did he effect among the people of his age? the Gospels say, that they whipped him, and nailed him to a cross. There has been since his time, for eighteen hundred years, I know not how many millions of "preachers of righteousness," and what have they effected? look at the history of the decline and fall of the Roman Empire: look at the histories of mankind for the last 400 years. What scenes do they for the most part, present to the shocked contemplation! are they not generally a complication of folly, madness, and devilism, worthy of being recorded in triumph by the evil one himself, in letters of blood and infernal fire?

What success have the "Preachers of righteousness," of the present day? Do not these pious and good men, and pious and good they generally speaking undoubtedly are, do they not feel themselves obliged to tell you, that such is the depravity of human nature, that "teaching and preaching are all in vain;" that they are wearying themselves in "throwing pearls before swine," who receive them with a grunt, and "trample them under their feet?"

Does not Mr. Everett himself tell us p. 80, that "it is too true that the mighty passions, which agitate the public intercourse of the world, are almost beyond the direct reach of moral means," i. e. of the "Preachers of righteousness."

How then can he expect that a mere "Preacher of righteousness," is capable of subduing these "mighty passions," whose existence is incompatible with peace and happiness, and fulfilling the predictions relating to the Messiah? No, all history and experience testify that no merely human power can put an end to them. It must be done by the strong and armed hand of Heaven.

Then, and not till then, shall exiled "justice look down from Heaven, and righteousness and peace shall kiss each other." Then, and not till then, shall "the wicked cease from troubling;" and the afflicted enjoy happiness.

"These be the last words of David. David the son of Jesse said, and the man who was raised up on high, the Messiah of the God of Jacob, (See the Heb.) and the sweet Psalmist of Israel; The spirit of Jehovah spake by me, and his word is in my tongue. The God of Israel said, the Rock of Israel spake to me, he that ruleth over mankind (see the Heb.) shall be just, ruling in the fear of God: And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.

But the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands. But the man that shall touch them must be fenced with iron, and the staff of a spear; and they shall be utterly burned with fire in the same place." 2 Sam. ch. xxiii.

PEBBLE III

Let us, however, follow Mr. Everett in the consideration of those prophecies, which he says p. 83, "are really to be regarded as proofs of the (Christian) religion."

It is not necessary for me to say any thing further, in defence of the interpretation of the prophecy in Deut. xviii. 15, contained in my first publication, where I consider it as referring to a succession of inspired messengers from God to the Israelites; because Mr. Everett allows, that "in granting that this interpretation is correct, we should only follow the example of the most learned and judicious Christian interpreters," p. 84.

I will pass therefore to the passage in the Psalm xvi. 10. "Thou wilt not leave my soul in hell, (i. e. the place of the departed,) nor suffer thy Saints (or thy pious ones[fn25]) to see destruction," as I have translated it. Mr. Everett maintains that the word translated by me in this place "destruction," sometimes means "corruption." Granted, but Mr. Everett will not deny that the original word sometimes signifies "destruction," and assuredly therefore I have as good a right to translate it my way, as he has to interpret it to signify "corruption."[fn26] I maintain, moreover, that I have a better right in this place to translate it "destruction," than he has to render it "corruption;" if the whole psalm manifestly relates to David, as is I think evident from the context, whose body underwent the natural decomposition occasioned by death; which therefore necessitates the translation I have given if the psalm relates to David which I think is evident.

"I have set the Lord always before me, because he is at my right hand I shall not be moved. Therefore my heart is glad, and my glory rejoiceth, my flesh shall also rest in hope: for thou wilt not leave my soul in hell, nor suffer thy saints (or thy pious one) to see destruction. Thou wilt show me the path of life, in thy presence is fulness of joy, and at thy right hand there are pleasures for ever more." Since therefore the psalm evidently relates to David, I do not see how it is a prophecy of Jesus' rising from the dead on the third day after his crucifixion, as it is said to have been applied to prove, by Peter in the book of Acts ch. ii.