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person to whom that thing is revealed, did not know be fore. For if I have done a thing, or seen it done, it needs no revelation to tell me I have done it, or seen it, nor to enable me to tell it, or to write it.
Revelation, therefore, cannot be applied to any thing done upon earth, of which man is himself the actor or the witness; and consequently all the historical and anec dotal parts of the Bible, which is almost the whole of it, is not within the meaning and compass of the word revela tion, and therefore is not the word of God.
When Sampson ran off with the gate-posts of Gaza, if he ever did so (and whether he did or not is nothing to us) or when he visited his Delilah, or caught his foxes, or did any thing else, what has revelation to do with these things? If they were facts, he could tell them himself; or his se cretary, if he kept one, could write them, if they were worth either telling or writing; and if they were fictious, revelation could not make them true; and whether true or not, we are neither the better nor the wiser for knowing them. When we contemplate the immensity of that Being. who directs and governs the incomprehensible WHOLE, of which the utmost ken of human sight can discover but a part, we ought to feel shame at calling such paltry stories the word of God.
As to the account of the Creation, with which the book of Genesis opens, it has all the appearance of being a tradition which the Israelites had among them before they came into Egypt; and after their departure from that country, they put it at the head of their history, without telling (as it is most probable) that they did not know how they came by it. The manner in which the account opens, shews it to be traditionary. It begins abruptly: it is no body that speaks; it is nobody that hears; it is addressed to nobody; it has neither first, second, or third person; it has every criterion of being a tradition; it has no voucher. Moses does not take it upon himself by introducing it with the formality that he uses on other occasions, such as that of saying, "The Lord spake unto Moses, saying."
Why it has been called the Mosaic account of the Creation, I am at a loss to conceive. Moses, I believe, was too good a judge of such subjects to put his name to that ac count. He had been educated among the Egyptians, who were a people as well skilled in science, and particularly in astronomy, as any people of their day; and the silence. and caution that Moses observes, in not authenticating the acount, is a good negative evidence that he neither told it. nor believed it. The case is, that every nation of people has been world-makers, and the Israelites had as much. right to set up the trade of world-making as any of the rest; and as Moses was not an Israelite, he might not
choose to contradict the tradition. The account, however, is harmless; and this is more than can be said for many other parts of the Bible.
Whenever we read the obscene stories, the voluptuous. debaucheries, the cruel and torturous executions, the unrelenting vindictiveness, with which more than half the Bible is filled, it would be more consistent that we called it the word of a Demon, than the word of God. It is a history of wickedness that has served to corrupt and brutalize mankind; and, for my own part, I sincerely detest it, as I detest every thing that is cruel.
We scarcely meet with any thing, a few phrases excepted, but what deserves either our abhorrence or our contempt, till we come to the miscellaneous parts of the Bible. In the anonymous publications, the Psalms, and the Book of Job, more particularly in the latter, we find a great deal of elevated sentiment reverentially expressed of the power and benignity of the Almighty; but they stand on no higher rank than many other compositions on similar subjects, as well before that time as since.
The Proverbs which are said to be Solomon's, though most probably a collection (because they discover a knowledge of life, which his situation excluded him from knowing) are an instructive table of ethics. They are inferior in keenness to the proverbs of the Spaniards, and not more wise and economical than those of the American Franklin.
All the remaining parts of the Bible, generally known by the name of the Prophets, are the works of the Jewish poets and itinerant preachers, who mixed poetry, anecdote, and devotion together; and those works still retain the air and style of poetry, though in translation (2).
There is not, throughout the whole book called the Bible, any word that describes to us what we call a poet, nor any word that describes what we call poetry. The
(2) As there are many readers who do not see that a composition is poetry, unless it be in rhyme, it is for their information that I add this note.
Poetry consists principally in two things-imagery and com position. The composition of poetry differs from that of prose in the manner of mixing long and short syllables together. Take a long syllable out of a line of poetry, and put a short one in the room of it, or put a long syllable where a short one should be, and that line will lose its poetical harmony. It will have an effect upon the line like that of misplacing a note in a song.
The imagery in those books, called the prophets, appertains altogether to poetry. It is fictitious, and often extravagant, and not admissible in any other kind of writing than poetry.
To shew that these writings are composed in poetical numbers, I will take ten syllables, as they stand in the book, and make a line of the sanie number of syllables (heroic measure)
case is, that the word prophet, to which latter times have affixed a new idea, was the Bible word for poet, and the word prophesying meant the art of making poetry. It also meant the art of playing poetry to a tune upon any instrument of music.
We read of prophesying with pipes, tabrets, and hornsof prophesying with harps, with psalteries, with cymbals, and with every other instrument of music then in fashion. Were we now to speak of prophesying with a fiddle, or with a pipe and tabor, the expression would have not meaning, or would appear ridiculous, and to some people contemptuous, because we have changed the meaning of the word.
We are told of Saul's being among the prophets, and also that he prophesied; but we are not told what they prophesied nor what he prophesied. The case is, there was nothing to tell; for these prophets were a company of musicians and poets, and Saul joined in the concert, and this was called prophesying.
The account given of this affair, in the book called Samuel is, that Saul met a company of prophets: a whole company of them! coming down with a psaltery, a tabret, a pipe, and a harp, and that they prophesied, and that he prophesied with them. But it appears afterwards, that Saul prophesied badly, that is, he performed his part bad. ly; for it is said, that an "evil spirit from God" (3) came upon Saul, and he prophesied.
Now, were there no other passage in the book, called the Bible than this, to demonstrate to us that we have lost the original meaning of the word prophesy, and substituted another meaning in its place, this alone would be suffi cient; for it is impossible to use and apply the word prophesy, in the place it is here used and applied, if we give to it the sense to which latter times have athixed to it. The manner in which it is here used strips it of all reli
that shall rhyme with the last word. It will then be seen, that the composition of those books is poetical measure. The instance I shall produce is from Isaiah:
Hear, O ye heavens, and give car, O earth!" 'Tis God himself that calls attention forth.
Another instance I shall quote is from the mournful Jeremiah, to which I shall add two other lines for the purpose of carrying out the figure, and shewing the intention of the poet. "O! that mine head were waters and mine eyes" Were fountains, flowing like the liquid skies; Then would I give the mighty flood release, And weep a deluge for the human race.
(3) As those men, who call themselves divines and commentators, are very fond of puzzling one another, I leave them to contest the meaning of the first part of the phrase, that of an ecil spirit from God. I keep to my text-1 keep to the meaning of the word prophesy.
AGE OF REASON.
gious meaning, and shews that a man might then be a prophet, or might prophesy, as he may now be a poet or a musician, without any regard to the morality or the immorality of his character. The word was originally a term of science, promiscuously applied to poetry and to music, and not restricted to any subject upon which poetry and music might be exercised.
Deborah and Barak are called prophets, not because they predicted any thing, but because they composed the poem or song that bears their name, in celebration of an act already done. David is ranked among the prophets, for he was a musician, and was also reputed to be (though perhaps very erroneously) the author of the Psalms. But Abraham, Isaac, and Jacob are not called prophets; it does not appear from any accounts we have that they could either sing, play music, or make poetry.
We are told of the greater and the lesser prophets. They might as well tell us of the greater and the lesser God; for there cannot be degrees in prophesying, consistently with its modern sense. But there are degrees in poetry, and therefore the phrase is reconcileable to the case, when we understand by it the greater and the lesser poets.
It is altogether unnecessary, after this, to offer any observations upon what those men styled prophets have written. The axe goes at once to the root, by shewing that the original meaning of the word has been mistaken, and consequently all the inferences that have been drawn from those books, the devotional respect that has been paid to them, and the laboured commentaries that have been written upon them, under that mistaken meaning, are not worth disputing about. In many things however, the writings of the Jewish poets deserve a better fate than that of being bound up, as they now are, with the trash that accompanies thein, under the abused name of the word of God.
If we perinit ourselves to conceive right ideas of things, we must necessarily affix the idea, not only of unchangeableness, but of the utter impossibility of any change taking place, by any means or accident whatever, in that which we would honour with the name of the word of God; and therefore the word of God cannot exist in any written or human language.
The continually progressive change to which the meaning of words is subject, the want of an universal language which renders translation necessary, the errors to which translations are again subject, the mistakes of copyists and printers, together with the possibility of wilful alteration, are of themselves evidences that human language, whether in speech or in print, cannot be the vehicle of
the word of God. The word of God exists in something else.
Did the book, called the Bible, excel in purity of ideas and expression all the books that are now extant in the world, I would not take it for my rule of faith, as being the word of God, because the possibility would nevertheless exist of my being imposed upon. But when I see, throughout the greatest part of this book, scarcely any thing but a history of the grossest vices, and a collection of the most paltry and contemptible tales, I cannot disho nour my Creator by calling it by his name.
Thus much for the Bible: I now go on to the book called the New Testament. The New Testament! that is, the new will, as if there could be two wills of the Creator.
Had it been the object or the intention of Jesus Christ to establish a new religion, he would undoubtedly have written the system himself, or procured it to be written in his life time. But there is no publication extant authenticated with his name. All the books called the New Testament were written after his death. He was a Jew by birth and by profession; and he was the son of God in like manner that every other person is-for the Creator is the Father of All.
The first four books, called Matthew, Mark, Luke, and John, do not give a history of the life of Jesus Christ, but only detached anecdotes of him. It appears from these books, that the whole time of his being a preacher was not more than eighteen months; and it was only during this short time that those men became acquaimed with him. They make mention of him at the age of twelve years, sitting, they say, among the Jewish doctors, asking and answering them questions. As this was several years before their acquaintance with him began, it is most probable they had this anecdote from his parents. From this time there is no account of him for about sixteen years. Where he lived, or how he employed himself during this interval is not known. Most probably he was working at his father's trade, which was that of a carpenter. It does not appear that he had any school education, and the probability is, that he could not write, for his parents were extremely poor, as appears from their not being able to pay for a bed when he was born.
It is somewhat curious that the three persons whose names are the most universally recorded, were of very obscure parentage. Moses was a foundling; Jesus Christ was born in a stable; and Mahomet was a mule-driver. The first and the last of these men, were founders of dif ferent systems of religion; but Jesus Christ founded no new system. He called men to the practice of moral vir