Is this a character "whose laurel is to be watered by tears," the leaves of which is to "grow green in an atmosphere filled with sighs and groans?" I would ask Mr. Everett.]

[fn18 Mr. Everett says page, 107. with great gravity, "to hear the Evangelists charged in vulgar terms with misquoting and changing words, by one, who could himself fall into the errors and the misrepresentations we have just exposed, has moved me to a warmth of language, which I did not think to have used. But, I beg pardon: it is the New Testament which teaches us, that we "beware lest we condemn ourselves, in what we judge another." And Mr. English has let us know that the New Testament morality is pernicious to society. Justly, most Justly, does Dr. Leland observe, that "it would be hard to produce any persons whatever, who are chargeable with more unfair, and fraudulent management in their quotations, in curtailing, adding to, and altering the passages they cite, or taking them out of their connexion, and making them speak directly contrary to the sentiments of their authors than the Deistical Writers!!" They are indeed sad dogs, it must be allowed, Mr. Everett.]

[fn19 See Appendix B]

[fn20 Mr. Everett considers the happy reign of the Messiah as having actually commenced with the era of Jesus Christ, and that we are actually enjoying its blessings. Of course he must consider his being whipped, and gibbetted by his own subjects, and leaving the world in the hands of those holy men, Tiberius, Nero, Caligula, Domitian, and Heliogabalus, kingdom rising against kingdom, and nation against nation; (though the prophets declare that in the reign of the Messiah "nation shall not lift up sword against nation, neither shall they learn war any more,") famines, earthquakes, and pestilences in divers places, (though the prophets declare that in the reign of the Messiah, the earth shall become a Paradise, and that God shall wipe all tears from off all faces, and sorrow and sighing shall flee away,) that horrid Jewish war in which perished more than eleven hundred thousand of the Jewish nation, while the rest were dispersed and enslaved, (though the prophets say, that in the reign of the Messiah the Jews should enjoy the most perfect and endless happiness,) the theological quarrels, frauds, forgeries. Councils, and Excommunications, and an endless detail of Battle and Murder, the irruptions and devastations of the Goths Huns and Vandals, the rise and establishment of "these venerable institutions," the Popedom and the Inquisition, the persecutions and wars excited by St. Dominic, the wars of Charlemagne, and the Teutonic Knights upon the Germans, giving them no alternative but the Gospel or the Sword, the Crusades, the pious exploits of Cortez and Pizarro in America, the comfortable state of things during the dark ages, the Massacre of St. Bartholomew, and the wars carried on by the Catholicks against the Protestants, and the wars since carried on by the Protestants and Catholicks, indiscriminately with each other, as among those "blessed events, and happy changes," I use Mr. Everett's words, intended by "the highly figurative language," of the Old Testament prophets predictive of the reign of the Messiah! If the reader will pursue those predictions contained in Appendix, B, or that beautiful compend of them in Pope's "Messiah" he will I believe allow, that if it were possible for such things as the above mentioned, to be really intended by those prophecies, they would be the greatest hoax, and the most flagrant and enormous verification of the old proverb "parturiunt montes nascitur ridiculus mus," on record.

[fn21 It is worth notice that when the term "Saviour," is applied in the Old Testament to men, it invariably signifies a temporal deliverer, for instance, Judges iii. 9.15, in the Hebrew.]

[fn22 The writers of the Old Testament frequently speak of the head, hands, ears, eyes, and even nostrils of the Deity. Will Mr. Everett infer that because these expressions must be understood, figuratively, that whenever the sacred writers speak of heads, hands, ears, eyes, and noses of men, that said heads, hands, ears, eyes, and noses had no physical existence, but must be interpreted figuratively? If so, I do not despair of seeing Mr. Everett publish a dissertation, crowded by numerous quotations from the Rabbies, in order to prove, that the history of David's cutting off the head of Goliath, was in all probability merely a figurative account, in the oriental style, of the success of the prophet David in a controversy he had with a certain Philistine Heathen Priest of the God Dagon, ("strange sea monster, upward man, and downward fish:") who had written a book in order to prove against the Israelites) that their law was "a dead letter," and they themselves no "nation."]

[fn23 Paul in the first Epistle to the Thessalonians appears to say, as he affirms "by the word of the Lord," that the second coming of Jesus to do all this, should take place during the life time of the generation to whom he was writing, for he says 1 Thess. ch. iv, 15, speaking of the Christians who had died before he wrote, "this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and the trump of God; and the dead in Christ should rise first. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord."

The Gospels represent Jesus as saying, that there were some of that generation who should not taste of death till they saw him come in the manner that Paul describes. For Mark, in the xiii. ch. of his Gospel, after representing Jesus as prophecying the destruction of Jerusalem, says that his discourse at that time went on as follows.

"But in those days after that tribulation, (i. e. after the siege and destruction of Jerusalem) the sun shall be darkened, and the moon shall not give her light. And, the stars of Heaven shall fall, and the powers that are in Heaven shall be shaken. "And then shall they see the son of man coming in the clouds with great power and glory, and then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part the earth to the uttermost part of Heaven. Verily I say unto you, that this generation shall not pass till all these things be done. Heaven and earth shall pass away, but my words shall not pass away." Mark, xiii. 24, &c.]

[fn24 after "was" insert "according to Mr. Everett,"]

[fn25 Mr. Everett has produced some authorities which make it doubtful whether the genuine reading in this place was "thy saints or thy pious ones," in the plural, or thy "saint, or thy pious one;" in the singular. The matter is not worth disputing about, if it be made evident that the Psalm refers to David.]

[fn26 Mr. Everett p. 87. of his work: in trying to prove that the original word signifies "corruption," has unhappily produced a passage which not only proves nothing in his favour, but a great deal in mine. "Therefore, says Daniel, I was left alone, and saw this great vision, and there remained no strength in me, for my comeliness was turned in me into corruption ("the word here in the original is from the same root as that, in the 16 Psalm translated by me destruction?") and I retained no strength." Dan. x. 8. Most commentators on this passage, I believe, suppose that Daniel meant to signify that he was petrified at the sight of the angel; and that his physical faculties were suspended through terror. Does Mr. Everett suppose, that the prophet meant to; signify that he was actually putrified at the sight of Gabriel?]

[fn27 for "Acts 4. 45" read "Acts 4:25"]

[fn28 "Let the high praises of God be in their mouth, and a two edged sword in their hand. To execute vengeance upon the nations, and punishments upon the peoples: To bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written; this honour have all his saints. Praise ye Jehovah. Ps. cxlix. This passage alludes to the same doctrine: there are many in the psalms and prophets of the same import. It is but justice however to the Hebrew prophets to add, that they hold the balance of justice between Jew and Gentile very fairly, in representing that on account of the superior light vouchsafed to the former, God would punish them "double for all their sins;" and that before they shall be advanced to the eternal supremacy promised them, the most terrible trials and severities shall exterminate the wicked and worthless from the nation.]

[fn29 Which is of the same family as the religion of Thibet. The Christians believe that God became incarnate in the infant Jesus. The Thibetians and Chinese believe that God is incarnate in the person of the Grand Lama. And each of them considers the other as "ignorant and deluded idolaters."]

[fn30 All the Christians throughout the world, except the Protestants who do not constitute more than a fifth of the Christian world, kneel and pray before the crucifix, images, and pictures of Christ, the Virgin Mary, and the Saints. Their churches are crowded with images and pictures, before which they burn lamps, tapers, and incense. The great toe of the right foot of an ancient bronze statue of Jupiter, christened St. Peter, in the magnificent Church of St. Peter at Rome, is nearly worn off by the devout kisses and rubbings of the worshippers of that Saint, If the spirit of the Unitarian Jew Peter, could animate that statue, I believe that the foot of it would have long since kicked the teeth down the throat of some of his worshippers. See Appendix, G. G.]

[fn31 That Mary is "the Mother of God!" is the creed of all the Christian sects except the Protestants, and Nestorians.

The European and Asiatic Christian churches, except a precious handful of Unitarians, appear to act upon the principles of the old Samaritans. So these nations feared Jehovah, and served their graven images, both their children, and their children's children; as did their Fathers, so do they unto this day." 2 Kings xvii 41. Their religion is as inconsistent and inconsequent as the conduct of Nebuchadnezzar; who "answered unto Daniel, and said, of a truth it is that your God is a God of Gods, and a Lord of Lords," Dan. ch. ii. 47. And who, notwithstanding, set up an idol of gold, and commanded all peoples, nations, and languages to fall down and worship the golden image that Nebuchadnezzar the king had set up: and threatened that whoso falleth not down; and worshippeth should be cast into a burning fiery furnace." ch. iii, and who on another occasion "acknowledged and blessed the most high, and praised and honoured him that liveth forever and ever, whose dominion is an everlasting dominion, and his kingdom from generation to generation:" ch. iv. and who notwithstanding destroyed his Temple, and lodged its sacred vessels in the treasure house of his idol. The service of the Christian churches not Protestant resembles Bellshazzar's feast. They drink out of the golden, and silver vessels, which they have "taken out of the Temple of the house of God which was in Jerusalem," and praise the Gods of gold, of silver, of brass, of wood, and of stone,[fn32] which see not, nor hear, nor know. And the result of the business, if the Old Testament predict the truth, will be, that the mysterious menaces written by the figures of God, will be fulfilled in confusion, wo, and destruction]

[fn32 I allude to the crucifixes, images, and pictures of Christ, the Virgin Mary and the Saints, with which all Christian churches, not protestant are filled.]

[fn33 for "come" read "came"]

[fn34 This is incorrect, Bethlehem is at present one of most populous cities in Palestine.]

[fn35 I request the reader to look at the Hebrew of Gen. x 14. which Mr. Everett must have neglected to do: as otherwise I cannot account for his having referred to a passage which directly establishes my interpretation of the passage in Micah against his own. I trust that this little circumstance will induce Mr. Everett to have a fellow feeling for some errors which he says exists [fn36] in my first publication. He will find some further proofs adduced from his book in the course of this work, of the truth of the old adage, "humanium est errare."]

[fn36 for "exists" read "exist"]

[fn37 v. 10. of the ix. Ch. Of Zechariah, "and I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battlebow shall be cut off; [i.e. there shall be war no more]; and he [i.e. the Messiah,] shall speak peace unto the nations: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth." Has this been yet fulfilled or have the nations called Christians, for the last 180 years, been more peaceable than others? on the contrary, is it not they who have perfectionated the arts of war and destruction!]

[fn38 "I render me," says Mr. Everett, "because I cheerfully allow" with Eichorn and De Rossi in loco, that it is supported by most authorities." Why then does Mr. Everett abuse and insult me, p. 103, 104., for neglecting to notice the other reading he mentions, which he considers not to be the true one! If it be erroneous, what is it good for and if it be false, how has the inspired Evangelist quoted a false reading, (Gospel according to John ch. xix. 34. &c.,) in order to make out a prophecy?

I had objected in my first publication that the assertion of Stephen, when filled with the Holy Ghost, that "When Abraham went out of the land of the Chaldees, he dwelt in Haran, from thence, after his father was dead, God led him unto this land in which ye dwell." Acts vii. 4., directly contradicts the chapter in Genesis, where the Story of Abraham's leaving Haran is related, for it is certain from thence, that Abraham left his father Zerah[fn39] in Haran alive when he departed, and that he did not die till many ' years afterwards."

On this Mr. Everett observes, "The difficulty is this, that Zerah is said in Genesis ch. 11. to have been seventy years old when Abraham was born, and to have lived two hundred and five years. But Abraham is also said to have left Haran when he was aged seventy-five years [Genesis xii. 14.]; at which time of course; his Father was one hundred and forty-five years old, and therefore must have lived sixty years after his son Abraham left Haran. But Stephen in the passage in question says, that Abraham left Haran after his Father was dead. Now this direct contradiction is quite cleared up by the Samaritan copies of the Pentateuch, which give the whole age of Zerah exactly 145 years: and confirm the account of Stephen, that Abraham waited till the decease of his father, and then immediately left Haran. Had Mr. English no light upon this subject, but what he derived from his unlettered Rabbi, or even from the Commentators whose "troubles" he finds or feigns, one could not blame him for passing over this fact in silence. But I remember well the time, when Mr. English collected[fn40] the text of the Samaritan copy as it stands in Kennicott's Bible, for the express purpose of ascertaining the diversity of the Hebrew and Samaritan texts. To suppress now a reading from this copy, which entirely removes his objection, argues a deplorable forgetfulness, or a willful fraud; and it would be a piece of affectation in me to speak of it in milder terms," p. 340. of Mr. Everett's work.

To put this courteous language to the blush, it is only necessary to observe, that the most distinguished Hebrew Critics [I think, if my memory does not deceive me, I may name De Rossi, for instance,] adhere to the reading of the Hebrew bible as the true one, and have not suffered themselves to be swayed by the strong Christian motives which have biassed Mr. Everett in this instance. Stephen, who was a Jew, would also never have given the preference to a reading-of the Pentateuch of the Samaritan's, which also abounds with blunders. The Gentile author of the Book of Acts probably fabricated the speech.]

[fn39 for "Zerah" read "Terah"]

[fn40 for "collected" read "collated"]

[fn41 Mr. Everett, in. a note to p. 194 of his work, speaks of Salathiel and Zorobabel as succeeding to the "throne of Judah after the Babylonish captivity. Any one who will read the books of Ezra and Nehemiah with attention, will be satisfied that this language is quite ridiculous: forasmuch as that Salathiel was a captive slave at Babylon, and Zorobabel was but at best the Governor of Judea for the King of Persia, and all the Jews under his command were subject to the orders of Tabnai[fn42] and Shether Boznia. "Governors beyond the river" for the Persian King. See Ezra ch. ix. 8, 9. Neh. ch. vi. 6, 7. and ch. ix. 37. In this and in many other instances, Mr. Everett in order to gain his cause, has been obliged to forget the command recorded in "the beggarly elements," to have been given from Mount Sinai, "thou shalt not speak in a cause to decline after many to wrest judgment." Exod. xxiii, 2. There are, however, cases in which lawyers allow that this precept may be dispensed with, particularly if the cause be of great importance: and more particularly still when the client pays well.]

[fn42 for "Romans" read "Asmonaeans" for "Tabnai" read "Tatnai"]

[fn43 The Jewish Rabbies have been treated, by the Christian controversial writers, in the same manner as the foolish King of Israel was treated, by the messengers of the defeated Benhadad. "Now the men [the messengers of Benhadad] did diligently observe whether any thing would come from him, and did hastily catch at it." 1 Kings, ch. xx 33. The famous work of Dr. Allix, exposed by Nye, where Allix tries to show by quotations from Jewish writings, that the ancient Jews were Trinitarians, is a notable instance of this. Mr. Everett's work itself, enables me to lay before the reader one at least, which will verify my observation.

Mr. Cary in his refutation of my first work, quoted with great solemnity, one Rabbi Alshek as maintaining that the 53d. of Isaiah referred to the Messiah. Every one of Mr. Cary's lay readers, undoubtedly have supposed that this was the truth, the whole truth, and nothing but the truth. But it was not. The whole truth leaks out in Mr. Everett's work, in a note to p. 143, where Mr. Everett says, that this famous Rabbi "having acknowledged that the prophet had the Messiah in view [in the 53d. of Isaiah,], he afterwards applied the oracle to some other person, and finally to Moses!" Now in the name of common sense I would, ask, of what value can the testimony and authority of a man be, who could be capable of such contradictory nonsense as this.

The Jewish Rabbies, in general, have verified completely the prediction of the prophet. "Jehovah said, Forasmuch as this people draw near to me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precepts of men, [possibly alluding to the traditions of the elders,] therefore, behold I will proceed to do a marvellous work among this people, even a marvellous work and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid," Is. ch. Xxix. 13, 14.

Mr. Everett says, that it is notorious that the Rabbies the most contemptible critics on the sacred writings that have appeared, p. 49. and in another part of his work, says that they are so silly that he is almost ashamed to quote them, 229. Notwithstanding all this, he is continually justifying his own follies by appealing to theirs: such is Mr. Everett's respect for the understandings of his readers, that he is continually hauling the poor Rabbies to the bar of the public; he makes them "hold up their culprit paws," and pinches their ears to make them say what he pleases. His pages are crowded with their names; unutterable names; names which reduce "arms! and George! and Brunswick!" into tameness and insignificance. If such means of defending Christianity are successful, I shall no longer doubt that it was possible for the Devil Asmodus to have been corked up in a bottle by the hard words of a conjurer.]

[fn44 for "carinficina," read "carnificina"]

[fn45 Or "soliloquize upon" the original word in the Hebrew is used in this sense in Is. ch. xiv. 16]

[fn46 "Thou hast made us the offscouring and refuse in the midst of the peoples," says Jer. Lam. ch. iii. 45.]

[fn47 The prophet here compares Israel to the scape goat, who had the sins of the people-laid upon him, and was banished into the wilderness.]

[fn48 for "with" read "through"]

[fn49 Or "fierce oppressor." See Eichorn's Lex. In loc.]

[fn50 "In deaths often" says Paul, meaning terrible dangers or sufferings.]

[fn51 Mr. Everett in his zeal to catch me at a fault with regard to this prophecy of Isaiah, has himself stumbled and fallen. I had maintained in my first work, in reference to this passage, that of the subject of this prophecy it is; said, "He shall see his seed and shall prolong his days," and that therefore it could not relate to Jesus who had no posterity. Mr. Everett in his remarks upon this p. 147 of his work, spiritualises the word "seed," and says it relates to the church, and he exclaims against me as follows, p. 147. "What indolent carelessness it is to say that the word seed shall not be spiritualized here, when the very next verse says, he shall see the travail of his soul." "What poor mortals we are," says Sir Hugh! If Mr. Everett will look at the Hebrew, he will find that the "indolent carelessness" he speaks of, was not mine but his; for the Hebrew word translated travail, has no reference whatever to childbearing, but signifies fearful toil, or painful distress. The English word travail, in the time of the translators of the Bible had this signification. They have employed it in this signification in the passages following: "And Moses told his father-in-law all that the Lord had done unto Pharoah and to the Egyptians for Israel's sake, and all the travail that had come upon them by the way." Ex. ch. xviii. 8. Again, "this sore travail hath God given to the sons of men to be exercised therewith." Eccles. i. 13. As Mr. Everett says, p.114 of his work, "It is good to be positive but better to be correct; and the reader I doubt not will agree with me, that such dogmatical blundering as this is prevent-. ed from being offensive only as it is ludicrous."]

[fn52 The prophet represents here, that Israel should be to the nations what Aaron was to the Jews. Aaron was considered as bearing away the sins of the Jews on the day of atonement. "Ye shall be named the priests of Jehovah, and in men shall call you the ministers of our God." Is. ch. lxi. 6.]

[fn53 Have their complaints been "fiercer" than the flames of the piles of Madrid, Lisbon, Paris, Italy, Germany, and England, in which thousands of them have been burnt to ashes? For shame! Mr. Everett. The recording angel may drop a tear upon what you have written, not to blot it out, but in compassion for the miseries for which you seem to think words of "complaint" are an equivalent.]

[fn54 Mr. Everett, after having poured forth what is quoted above, very consistently adds in a note to p. 137, "I cheerfully agree with one of the most active benefactors of the Jewish nation, who while he acknowledges these facts, changes the blame of them to the Christians." Very true, and truly I do not know, what right one man has to trample another into the mire, and then abuse him for being dirty. Mr. Everett remarks upon the same subject, p. 210, "Bowed down with universal scorn, they have been called secret and sullen; cut off from pity and charity, they have been thought selfish and unfeeling, and are summoned to believe on the Prince of Peace by ministers clothed with terror and death." What an unconscious comment from the pen of a Christian on the words of the prophet. "He was despised and the outcast of men, a man of sorrows, and familiar with suffering, and we hid as it were our faces from him; he was despised and we esteemed him not."]

[fn55 I have had the satisfaction to find, since my return to America, that the distinguished Christian Hebraeist, Rosenmuller, in his notes on the Old Testament, maintains as I do, that the 53d. of Isaiah, refers not to Christ, but to the Hebrew nation, of which the following extract from the work referred to may serve as proof, "In tot. V. T. locis Messias tam variis modis describatur, tamen ne unicum quidem vestigium deprehenditur unde collegere jure posset existimasse veteres Haebreos Messiam quem expectabant talia esse perpessurum quae ministrum divinum hac pericopa, [Is. 53.] descriptum perpessum esse legimus. Ubicunque vel in Psalmis vel in prophaetarum libris de Messia agitur semper nobis proponitur imago potentissimi regis, felicissimi herois, gloriossissimi reipublicae statoris, coloribus ab imperii Davidici aut Salomonei flore, regumque orientalium pompa sumptis depicta." Rosenmuller's notes on the 53d. of Isaiah.]

[fn56 for "will" read "well"]

[fn57 "Thou hast put forth a riddle unto the children of my people." says Sampson's Philistine wife to him, Judges ch. xiv. 16.]

[fn58 I had made the same objection in my first publication. Mr. Everett, in his elaborate view of my arguments upon the 53d. of Isaiah, has not thought proper to notice this objection: possibly he thought it a trivial one.]

[fn59 Buxtorf's remark upon the very word in Is. 53. ch. is "arctatus, coarctatus, oppressus, oppressus tuit, propria exactiquibus." Buxtorf's Heb. Lex. Mr. Everett p. 146 of his work says, that Robertson declares that the radical idea of the word which Mr. English insists upon rendering "he was oppressed by pecuniary exactions", to be "fearful distress." To this I answer, that Robertson was a Christian and had a reason for saying so.]

[fn60 The only works I have had to aid me in the composition of this book, are Mr. Everett's work, a Hebrew Bible, [fn61] and Lexicon, and the English Bible. I have not been able to procure any thing beyond this in Egypt, and think myself fortunate in having so much.]

[fn61 before "and" insert "Grammar"]

[fn62 for "violations" read "quotations"]

[fn63 Gospel ac. to John. xii, 38. Rom. x. 16. Acts viii.,32, 33.]

[fn64 That Grotius would sometimes prevaricate to serve a turn is certain. There is an anecdote on record, contained in the notes to Gibbon's account of Mohammed in his Roman History, which proves this. In Grotius' famous book on the truth of the Christian Religion, there is a story that Mohammed had a tame pidgeon which he taught to come and peck in his ear, in order to make his followers believe that the bird was the organ by whom he received revelations from God. This story is not believed, nor was ever heard of among the Musselmen. On the publication of Grotius' book, a friend learned in Oriental Literature, came to him and asked him for his authority for this story, Grotius frankly owned that he had none, in other words that the story was a pious fraud in order to stigmatize Mohammedanism. "This story" Gibbon says, "was accordingly left out of the Arabic version of Grotius' Book, intended to circulate among the-Musselmen, for fear that they should laugh at such a piece of ignorance or effrontery: but it still maintains an edifying place in those copies printed for the perusal of Christians."! I quote from memory.

It is really a pity that the Protestant Church, which like a Magdalen professes to repent other errors committed during her former connection with "the mother of abominations," should yet retain so many of the bad habits contracted during their past intimacy. Some folks have even pretended to have observed, that notwithstanding their old quarrel, they seem to have recommenced a "nodding acquaintance." I hope the report is untrue.]

[fn65 Mr. Everett will probably say, that he made these deadly stabs at my character upon the same principle that the New England Cobbler killed the Indian Hogan Mogan. "Not out of malice, but mere zeal Because he was an infidel."]

[fn66 I have a right to believe so, for Mr. Everett quotes Priestley's notes, p. 339 of his work. Dr. Priestley united in his character, the rare concurrence of a keen controversial writer, with great fairness and candour. He seems always to have been willingly disposed to resign an untenable opinion, when convinced by the arguments of his opponent. His conduct in regard to the question between the Jews and Christians, may be considered as a proof of this. He wrote letters to the Jews in defence of Christianity, which were replied to by Levi. In this controversy Levi had evidently the better of Priestley. Priestley seems to have been sensible of this, which occasioned him to examine the question more minutely. The result of his examination led him to avow, in a Dissertation in the Theological Repository published in England, I believe in the very one which Mr. Everett refers to [Theol. Rep. vol. 5.] that the prophets clearly justify the Jews for expecting as their Messiah, a glorious monarch of the house and name of David, who should reign over them and all the human race; but he also maintained as I think in the same Dissertation, that Jesus Christ is nevertheless predicted by the 53d. of Isaiah. Several years afterwards, when Priestley resided in America, he published his notes on Scripture, wherein he abandons the Christian interpretation, of the 53d. of Isaiah, and applies it as I do to the Jewish nation.]

[fn67 If all that Mr. Everett has said upon this subject were true, it would amount after all only to an argument ad prejudicium, for the Jews of past times, who believed the dreams of the Rabbies, but is of no weight whatever with those who reject them, as do all the Biblical critics of the present day.]

[fn68 There occurs to me an instance of carelessness or something worse on the part of Mr. Everett in p. 342 of his work. I had said in my first publication, that "there is in the speech of James, Arts xv. a quotation from Amos in which, to make it fit the subject, (which after all it does not fit) is the substitution of the words "the remnant of men," for "the remnant of Edom," as it is in the original." On this Mr. Everett remarks with astonishing' composure, "There are few of my readers to whom I need say, that the same Hebrew word means 'men,' and 'Edom,' according' as it is pronounced, and St. James has as fair a right to pronounce it men,' as Mr. English has to pronounce it 'Edom.'" The only way by which Mr. Everett can escape the charge of fraud in this affair, is by allowing that he did not take the trouble to look at the passage quoted from Amos, ix. 12. in the Hebrew Bible, from which it will appear that neither St. James, nor any other Saint, has a right to read the passage "the remnant of men" (or Adam;) because the Hebrew word contains a letter (vau,) which the word Adam does not contain, and which limits its signification to Edom.

I would observe by the. way, that the passage in Amos "that they, (i. e. Israel,) may possess the remnant of Edom, and of all the heathen (or nations) which are called by my name, appears to contain an allusion to the Christians and Mohammedans, who are the only nations besides the Jews who invoke, the name of Jehovah, and profess faith in his prophets. There are not a few passages in the prophets, which have a significance at present, which they could not have had at the time the predictions were uttered.]

[fn69 for "sun" read "been"]

[fn70 for "simple" read "single"]

[fn71 In the beginning of the 9th. ch. of Daniel, the prophet says; "I Daniel, understood by books the number of years whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications with fasting, sackcloth and ashes." It appears from his prayer, that he supposed the Babylonish captivity of seventy years, would terminate the chastisement of his nation. Upon which the angel Gabriel was sent to "give him skill and understanding," and to inform him, that their chastisement would not be terminated by the captivity of seventy years, but by one of "seventy times seven," i. e. a long and undefined period. The words "seven," and "seventy," were frequently used by the Hebrews to signify an indefinite number, and "seventy times seven" is a Hebreism used to signify a great and indefinite number. Thus one of the disciples of Jesus is represented as asking him, "Lord, how oft shall my brother sin against me, and I forgive him; until seven times? Jesus saith unto him, I say not unto thee, until seven times, but until seventy times seven." Mat. ch. xviii. 21, 22.]

[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.]

THE END