The wrr.er begins his enrolment in the following manner :chap. ii. ver. 3, "The children of Parosh, two thousand one hundred seventy and four." Verse 4, "The children of Shephatiah, three hundred seventy and two." And in this manner he proceeds through all the families; and in the 64th verse, he makes a total, and says, the whole congregation together was forty and two thousand three hundred and threescore.

But whoever will take the trouble of casting up the several particulars, will find that the total is but 29,818; so that the error is 12,542.* What certainty then can there be in the Bible for any thing?

Nehemiah, in like manner, gives a list of the returned families, and of the number of each family. He begins as in Ezra, by saying, chap. vii. ver. 8, "The children of Parosh, two thousand three hundred and seventy-two ;" and so on through all the families. The list differs in several of the particulars from that of Ezra. In the 66th verse, Nehemiah makes a total, and says, as Ezra had said, "The whole congregation together was forty and two thousand three hundred and three score." But the particulars of this list make a total but of 31,089, so that the error here is 11,271. These writers may do well enough for Bible-makers, but not for any thing where truth and exactness is necessary. The next book in course is the book of Esther. If Madam Esther thought it any honour to offer herself as a kept mistress to Ahasuerus, or as a rival to Queen Vashti, who had refused to come to a drunken king, in the midst of a drunken company, to be made a show of, (for the account says, they had been drinking seven days, and were merry,) let Esther and Mordecai look to that, it is no business of ours; at least, it is none of mine; besides which the

Chap. ii.

Verses 3

*Particulars of the Families from the second chapter of Ezra.

story has a great deal the appearance of being fabulous, and is also anonymous. I pass on to the book of Job.

The book of Job differs in character from all the books we have hitherto passed over. Treachery and murder make no part of this book; it is the meditations of a mind strongly impressed with the vicissitudes of human life, and by turns sinking under, and struggling against the pressure. It is a highly wrought composition, between willing submission and involuntary discontent; and shows man, as he sometimes is, more disposed to be resigned than he is capable of being. Patience has but a small share in the character of the person of whom the book treats; on the contrary, his grief is often impetuous; but he still endeavours to keep a guard upon it, and seems determined, in the midst of accumulating ills, to impose upon himself the hard duty of contentment.

I have spoken in a respectful manner of the book of Job in the former part of the Age of Reason, but without knowing at that time what I have learned since; which is, that from all the evidence that can be collected, the book of Job does not belong to the Bible.

I have seen the opinion of two Hebrew commentators, Abenezra and Spinoza, upon this subject; they both say that the book of Job carries no internal evidence of being an Hebrew book; that the genius of the composition, and the drama of the piece, are not Hebrew; that it has been translated from another language into Hebrew, and that the author of the book was a Gentile; that the character represented under the name of Satan (which is the first and only time this name is mentioned in the Bible) does not correspond to any Hebrew idea; and that the two convocations which the Deity is supposed to have made of those, whom the poem calls sons of God, and the familiarity which this supposed Satan is stated to have with the Deity, are in the same case.

It may also be observed, that the book shows itself to be the production of a mind cultivated in science, which the Jews, so far from being fainous for, were very ignorant of. The allusions to objects of natural philosophy are frequent and strong, and are of a different cast to any thing in the books known to be Hebrew. The astronomical names, Pleiades, Orion, and Arcturus, are Greek, and not Hebrew names, and as it does not appear from any thing that is to be found in the Bible, that the Jews knew any thing of astronomy, or that they studied it, they had no translation

of those names into their own language, but adopted the names as they found them in the poem.

That the Jews did translate the literary productions of the Gentile nations into the Hebrew language, and mix them with their own, is not a matter of doubt; the thirty-first chapter of Proverbs is an evidence of this; it is there said, ver. 1, The word of king Lemuel, the prophecy which his mother taught him. This verse stands as a preface to the proverbs that follow, and which are not the proverbs of Solomon but of Lemuel; and this Lemuel was not one of the kings of Israel, nor of Judah, but of some other country, and consequently a Gentile. The Jews, however, have adopted his proverbs, and as they cannot give any account who the author of the book of Job was, or how they came by the book; and as it differs in character from the Hebrew writings, and stands totally unconnected with every other book and chapter in the Bible, before it, and after it, it has all the circumstantial evidence of being originally a book of the Gentiles.*

The Bible-makers, and those regulators of time, the Chronologists, appear to have been at a loss where to place, and how to dispose of the book of Job; for it contains no one historical circumstance, nor allusion to any, that might serve to determine its place in the Bible. But it would not have answered the purpose of these men to have informed the world of their ignorance; and, therefore, they have affixed it to the æra of 1520 years before Christ which is during the time the Israelites were in Egypt, and for which they have just as much authority and no more than I should have for saying it was a thousand years before that period. The probability, however, is, that it is older than any book in the

* The prayer known by the name of Agur's Prayer, in the 30th chapter of proverbs, immediately preceding the proverbs of Lemuel, and which is the only sensible, well-conceived, and well-expressed prayer in the Bible, has much the appearance of being a prayer taken from the Gentiles. The name of Agur occurs on no other occasion than this; and he is introduced, together with the prayer ascribed to him, in the same manner, and nearly in the same words, that Lemuel and his proverbs are introduced in the chapter that follows. The first verse of the 30th chapter says, "The words of Agur, the son of Jakeh, even the prophecy;" here the word prophecy is used with the same application it has in the following chapter of Lemuel, unconnected with any thing of prediction. The prayer of Agur is in the 8th and 9th verses, Remove far from me vanity and lies; give me neither riches nor poverty, but feed me with food convenient for me; lest I be full and deny thee, and say, Who is the Lord! or lest I be poor and steal, and take the name of my God in vain." This has not any of the marks of being a Jewish prayer, for the Jews never prayed but when they were in trouble, and never for any thing but victory, vengeance, and riches.

Bible; and it is the only one that can be read without indignation or disgust.

We know nothing of what the ancient Gentile world (as it is called) was before the time of the Jews, whose practice has been to calumniate and blacken the character of all other nations; and it is from the Jewish accounts that we have learned to call them heathens. But, as far as we know to the contrary, they were a just and moral people, and not addicted, like the Jews, to cruelty and revenge, but of whose profession of faith we are unacquainted. It appears to have been their custom to personify both virtue and vice by statues and images, as is done now-a-days both by statuary and by painting; but it does not follow from this, that they worshipped them any more than we do. I pass on to the book of

Psalms, of which it is not necessary to make much observation. Some of them are moral, and others are very revengeful; and the greater part relates to certain local circumstances of the Jewish nation at the time they were written, with which we have nothing to do. It is, however, an error or an imposition to call them the Psalms of David: they are a collection, as song-books are now-a-days, from different song-writers, who lived at different times. The 137th Psalm could not have been written till more than 400 years after the time of David, because it is written in commemoration of an event, the captivity of the Jews in Babylon, which did not happen till that distance of time. "By the rivers of Babylon we sat down ; yea, we wept when we remembered Zion. We hanged our harps upon the willows, in the midst thereof; for there they that carried us away captive, required of us a song, saying, sing us one of the songs of Zion." As a man would say to an American, or to a Frenchman, or to an Englishman, sing us one of your American songs, or your French songs, or your English songs. This remark with respect to the time this Psalm was written, is of no other use than to show (among others already mentioned) the general imposition the world has been under, with respect to the authors of the Bible. No regard has been paid to time, place, and circumstance; and the names of persons have been affixed to the several books, which it was as impossible they should write, as that a man should walk in procession at his own funeral.

The Book of Proverbs. These, like the Psalms, are a collection, and that from authors belonging to other nations than those

of the Jewish nation, as I have shown in the observations upon the book of Job; besides which, some of the proverbs ascribed to Solomon, did not appear till two hundred and fifty years after the death of Solomon; for it is said in the 1st verse of the 25th chapter," These are also proverbs of Solomon, which the men of Hezekiah, king of Judah, copied out." It was two hundred and fifty years from the time of Solomon to the time of Hezekiah. When a man is famous and his name is abroad, he is made the putative father of things he never said or did; and this, most probably, has been the case with Solomon. It appears to have been the fashion of that day to make proverbs, as it is now to make jest-books, and father them upon those who never saw them. The Book of Ecclesiastes, or the Preacher, is also ascribed to Solomon, and that with much reason, if not with truth. It is written as the solitary reflections of a worn-out debauchee, such as Solomon was, who looking back on scenes he can no longer enjoy, cries out, All is vanity! A great deal of the metaphor and of the sentiment is obscure, most probably by translation; but enough is left to show they were strongly pointed in the original.* From what is transmitted to us of the character of Solomon, he was witty, ostentatious, dissolute, and at last melancholy. He lived fast, and died, tired of the world, at the age of fifty-eight years.

Seven hundred wives, and three hundred concubines, are worse than none; and, however it may carry with it the appearance of heightened enjoyment, it defeats all the felicity of affection, by leaving it no point to fix upon; divided love is never happy. This was the case with Solomon; and if he could not, with all his pretensions to wisdom, discover it beforehand, he merited, unpitied, the mortification he afterwards endured. In this point of view, his preaching is unnecessary, because, to know the consequences, it is only necessary to know the cause. Seven hundred wives, and three hundred concubines, would have stood in place of the whole book. It was needless after this to say, that all was vanity and vexation of spirit; for it is impossible to derive happiness from the company of those whom we deprive of happiness.

To be happy in old age, it is necessary that we accustom ourselves to objects that can accompany the mind all the way through life, and that we take the rest as good in their day. The mere

Those that look out of the window shall be darkened, is an obscure figure in translation for loss of sight.