The Age of Reason, Thomas Paine [books for 8th graders .txt] 📗

of the book that bears his name, employs the whole of this chapter, the 53rd, in lamenting the sufferings of some deceased person, of whom he speaks very pathetically. It is a monody on the death of a friend; but he mentions not the name of the person, nor gives any circumstance of him by which he can be personally known; and it is this silence, which is evidence of nothing, that Matthew has laid hold of to put the name of Christ to it; as if the chiefs of the Jews, whose sorrows were then great, and the times they lived in big with danger, were never thinking about their own affairs, nor the fate of their own friends, but were continually running a wild-goose chase into futurity.

To make a monody into a prophecy is an absurdity. The characters and circumstances of men, even in different ages of the world, are so much alike, that what is said of one may with propriety be said of many; but this fitness does not make the passage into a prophecy: and none but an impostor or a bigot would call it so.

Isaiah in deploring the hard fate and loss of his friend, mentions nothing of him but what the human lot of man is subject to. All the cases he states of him⁠—his persecutions, his imprisonment, his patience in suffering, and his perseverance in principle, are all within the line of nature; they belong exclusively to none, and may with justness be said of many. But if Jesus Christ was the person the church represents him to be, that which would exclusively apply to him must be something that could not apply to any other person; something beyond the line of nature; something beyond the lot of mortal man; and there are no such expressions in this chapter, nor any other chapter in the Old Testament.

It is no exclusive description to say of a person, as is said of the person Isaiah is lamenting in this chapter, “He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.” This may be said of thousands of persons who have suffered oppressions and unjust death with patience, silence, and perfect resignation.

Grotius, whom the bishop esteems a most learned man, and who certainly was so, supposes that the person of whom Isaiah is speaking is Jeremiah. Grotius is led into this opinion, from the agreement there is between the description given by Isaiah, and the case of Jeremiah, as stated in the book that bears his name. If Jeremiah was an innocent man, and not a traitor in the interest of Nebuchadnezzar, when Jerusalem was besieged, his case was hard; he was accused by his countrymen, was persecuted, oppressed, and imprisoned, and he says of himself (see Jeremiah 11:19), “But as for me, I was like a lamb or an ox that is brought to the slaughter.”

I should be inclined to the same opinion with Grotius, had Isaiah lived at the time when Jeremiah underwent the cruelties of which he speaks; but Isaiah died about fifty years before: and it is of a person of his own time, whose case Isaiah is lamenting in the chapter in question, and which imposition and bigotry, more than seven hundred years afterwards, perverted into a prophecy of a person they call Jesus Christ.

I pass on to the eighth passage called a prophecy of Jesus Christ.

Matthew, 12:14⁠—“Then the Pharisees went out, and held a council against him, how they might destroy him. But when Jesus knew it, he withdrew himself from thence; and great multitudes followed him, and he healed them all: and charged them that they should not make him known. That it might be fulfilled which was spoken by Esaias (Isaiah), the prophet, saying,

“Behold my servant whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall show judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust.”

In the first place, this passage hath not the least relation to the purpose for which it is quoted.

Matthew says that the Pharisees held a council against Jesus to destroy him⁠—that Jesus withdrew himself⁠—that great numbers followed him⁠—that he healed them⁠—and that he charged them they should not make him known.

But the passage Matthew has quoted as being fulfilled by these circumstances, does not so much as apply to any one of them. It has nothing to do with the Pharisees holding a council to destroy Jesus⁠—with his withdrawing himself⁠—with great numbers following him⁠—with his healing them⁠—nor with his charging them not to make him known.

The purpose for which the passage is quoted, and the passage itself, are as remote from each other as nothing from something. But the case is, that people have been so long in the habit of reading the books called the Bible and Testament, with their eyes shut, and their senses locked up, that the most stupid inconsistencies have passed on them for truth, and imposition for prophecy. The all-wise Creator hath been dishonored by being made the author of fable, and the human mind degraded by believing it.

In this passage, as in that last mentioned, the name of the person of whom the passage speaks is not given, and we are left in the dark respecting him. It is this defect in the history that bigotry and imposition have laid hold of to call it prophecy.

Had Isaiah lived in the time of Cyrus, the passage would descriptively apply to him. As king of Persia, his authority was great among the Gentiles, and it is of such