Lasting Forever

On the fact that the Christian religion is not the only religion.—So far is this from being a reason for believing that it is not the true one, that, on the contrary, it makes us see that it is so.

The fact that Christianity is not the only religion. This is far from a reason to believe it is not the true religion. On the contrary, it shows us that it is.

Men must be sincere in all religions; true heathens, true Jews, true Christians.

People must be sincere in every religion. They must be true pagans, true Jews, and true Christians.

The falseness of other religions.—They have no witnesses. Jews have. God defies other religions to produce such signs: Isaiah xliii, 9; xliv, 8.

The falseness of other religions. Other religions have no witnesses. The Jews do. God challenges other religions to produce such signs: Isaiah 43:9, 44:8.

History of China.²¹³-I believe only the histories, whose witnesses got themselves killed.

History of China.²¹³ I believe only the histories whose witnesses were killed for their testimony.

[Which is the more credible of the two, Moses or China?]

[Which is more credible, Moses or China?]

It is not a question of seeing this summarily. I tell you there is in it something to blind, and something to enlighten.

This is not something to look at briefly. I tell you, there is something in it to blind and something to enlighten.

By this one word I destroy all your reasoning. "But China obscures," say you; and I answer, "China obscures, but there is clearness to be found; seek it."

With this one word, I destroy all your reasoning. "But China makes things unclear," you say. I answer, "China makes things unclear, but clarity can be found. Seek it."

Thus all that you say makes for one of the views, and not at all against the other. So this serves, and does no harm.

So everything you say supports one view and does not count against the other at all. It helps and does no harm.

We must then see this in detail; we must put the papers on the table.

We must then look at this in detail. We must put the papers on the table.

Against the history of China. The historians of Mexico, the five suns,²¹⁴ of which the last is only eight hundred years old.

Against the history of China. Mexican historians, the five suns,²¹⁴ the last of which is only eight hundred years old.

The difference between a book accepted by a nation, and one which makes a nation.

The difference between a book a nation accepts and a book that creates a nation.

Mahomet was without authority. His reasons then should have been very strong, having only their own force. What does he say then, that we must believe him?

Muhammad had no authority. His reasons therefore had to be very strong, since they could rely only on their own force. What does he say, then, to make us believe him?

The Psalms are chanted throughout the whole world.

The Psalms are chanted all over the world.

Who renders testimony to Mahomet? Himself. Jesus Christ²¹⁵ desires His own testimony to be as nothing.

Who testifies for Mahomet? He does. Jesus Christ²¹⁵ wants his own testimony to count for nothing.

The quality of witnesses necessitates their existence always and everywhere; and he, miserable creature, is alone.

The nature of the witnesses requires them to exist at all times and everywhere. Yet he, poor creature, is alone.

Against Mahomet.—The Koran is not more of Mahomet than the Gospel is of Saint Matthew, for it is cited by many authors from age to age. Even its very enemies, Celsus and Porphyry, never denied it.

Against Muhammad. The Koran is no more Muhammad’s work than the Gospel is Saint Matthew’s. Many authors have cited the Gospel throughout the ages. Even its enemies, Celsus and Porphyry, never denied it.

The Koran says Saint Matthew was an honest man.²¹⁶ Therefore Mahomet was a false prophet for calling honest men wicked, or for not agreeing with what they have said of Jesus Christ.

The Quran says Saint Matthew was an honest man.²¹⁶ Therefore, Muhammad was a false prophet. He either called honest men wicked or disagreed with what they said about Jesus Christ.

It is not by that which is obscure in Mahomet, and which may be interpreted in a mysterious sense, that I would have him judged, but by what is clear, as his paradise and the rest. In that he is ridiculous. And since what is clear is ridiculous, it is not right to take his obscurities for mysteries.

I would not judge Muhammad by what is obscure in his teachings and might be interpreted as mysterious. I would judge him by what is clear, such as his paradise and the rest. In these things, he is ridiculous. Since what is clear is ridiculous, it is not right to treat what is obscure as mysterious.

It is not the same with the Scripture. I agree that there are in it obscurities as strange as those of Mahomet; but there are admirably clear passages, and the prophecies are manifestly fulfilled. The cases are therefore not on a par. We must not confound, and put on one level things which only resemble each other in their obscurity, and not in the clearness, which requires us to reverence the obscurities.

Scripture is different. I agree that it contains passages as obscure and strange as those in Muhammad’s writings. But it also contains wonderfully clear passages, and its prophecies have clearly been fulfilled. The two cases are therefore not equal. We must not confuse them or put them on the same level. They are alike only in their obscurity, not in their clarity. That clarity requires us to treat the obscure passages with reverence.

The difference between Jesus Christ and Mahomet.—Mahomet was not foretold; Jesus Christ was foretold.

The difference between Jesus Christ and Muhammad. Muhammad’s coming was not predicted. Jesus Christ’s coming was predicted.

Mahomet slew; Jesus Christ caused His own to be slain.

Muhammad killed. Jesus Christ caused his own followers to be killed.

Mahomet forbade reading; the Apostles ordered reading.

Muhammad forbade reading. The Apostles commanded people to read.

In fact the two are so opposed, that if Mahomet took the way to succeed from a worldly point of view, Jesus Christ, from the same point of view, took the way to perish. And instead of concluding that, since Mahomet succeeded, Jesus Christ might well have succeeded, we ought to say that since Mahomet succeeded, Jesus Christ should have failed.

In fact, the two are so opposed that Muhammad took the path to worldly success. From the same worldly point of view, Jesus Christ took the path to ruin. We should not conclude that Jesus Christ could have succeeded because Muhammad succeeded. Instead, we should say that because Muhammad succeeded, Jesus Christ should have failed.

Any man can do what Mahomet has done; for he performed no miracles, he was not foretold. No man can do what Christ has done.

Any man can do what Muhammad did. He performed no miracles, and his coming was not foretold. No man can do what Christ did.

The heathen religion has no foundation [at the present day. It is said once to have had a foundation by the oracles which spoke. But what are the books which assure us of this? Are they so worthy of belief on account of the virtue of their authors? Have they been preserved with such care that we can be sure that they have not been meddled with?]

The pagan religion has no foundation [today. It is said to have once had a foundation in oracles that spoke. But which books assure us of this? Are they trustworthy because of the virtue of their authors? Have they been preserved so carefully that we can be sure no one has altered them?]

The Mahometan religion has for a foundation the Koran and Mahomet. But has this prophet, who was to be the last hope of the world, been foretold? What sign has he that every other man has not, who chooses to call himself a prophet? What miracles does he himself say that he has done? What mysteries has he taught, even according to his own tradition? What was the morality, what the happiness held out by him?

The Islamic religion is founded on the Quran and Muhammad. But was this prophet, who was to be the world’s last hope, foretold? What sign does he have that any other person who calls himself a prophet does not? What miracles does he himself claim to have performed? What mysteries did he teach, even according to his own tradition? What morality did he teach, and what happiness did he promise?

The Jewish religion must be differently regarded in the tradition of the Holy Bible, and in the tradition of the people. Its morality and happiness are absurd in the tradition of the people, but are admirable in that of the Holy Bible. (And all religion is the same; for the Christian religion is very different in the Holy Bible and in the casuists.) The foundation is admirable; it is the most ancient book in the world, and the most authentic; and whereas Mahomet, in order to make his own book continue in existence, forbade men to read it, Moses,²¹⁷ for the same reason, ordered every one to read his.

The Jewish religion must be viewed differently in the tradition of the Holy Bible and in the tradition of the people. Its morality and happiness are absurd in the people’s tradition, but admirable in the Holy Bible’s. (The same is true of all religion. The Christian religion is very different in the Holy Bible and in the writings of the casuists.) Its foundation is admirable. The Holy Bible is the oldest book in the world and the most authentic. To ensure that his own book survived, Muhammad forbade people to read it. For the same reason, Moses²¹⁷ ordered everyone to read his.

Our religion is so divine that another divine religion has only been the foundation of it.

Our religion is so divine that another divine religion served only as its foundation.

Order.—To see what is clear and indisputable in the whole state of the Jews.

Order. To see what is clear and beyond doubt in the whole condition of the Jews.

The Jewish religion is wholly divine in its authority, its duration, its perpetuity, its morality, its doctrine, and its effects.

The Jewish religion is entirely divine in its authority, its duration, its permanence, its morality, its teachings, and its effects.

The only science contrary to common sense and human nature is that alone which has always existed among men.

The only body of knowledge that goes against common sense and human nature is the only one that has always existed among people.

The only religion contrary to nature, to common sense, and to our pleasure, is that alone which has always existed.

The only religion that goes against nature, common sense, and our pleasure is the only one that has always existed.

No religion but our own has taught that man is born in sin. No sect of philosophers has said this. Therefore none have declared the truth.

Only our religion has taught that people are born in sin. No school of philosophy has said this. Therefore, none have stated the truth.

No sect or religion has always existed on earth, but the Christian religion.

No sect or religion has always existed on earth except Christianity.

Whoever judges of the Jewish religion by its coarser forms will misunderstand it. It is to be seen in the Holy Bible, and in the tradition of the prophets, who have made it plain enough that they did not interpret the law according to the letter. So our religion is divine in the Gospel, in the Apostles, and in tradition; but it is absurd in those who tamper with it.

Anyone who judges the Jewish religion by its cruder forms will misunderstand it. It should be seen in the Holy Bible and in the tradition of the prophets. They made it clear enough that they did not interpret the law literally. Likewise, our religion is divine in the Gospel, in the Apostles, and in tradition. But it becomes absurd in the hands of those who tamper with it.

The Messiah, according to the carnal Jews, was to be a great temporal prince. Jesus Christ, according to carnal Christians,²¹⁸ has come to dispense us from the love of God, and to give us sacraments which shall do everything without our help. Such is not the Christian religion, nor the Jewish. True Jews and true Christians have always expected a Messiah who should make them love God, and by that love triumph over their enemies.

The worldly Jews expected the Messiah to be a great earthly ruler. Worldly Christians,²¹⁸ believe that Jesus Christ came to free us from the need to love God. They believe he gave us sacraments that do everything without our help. This is neither the Christian nor the Jewish religion. True Jews and true Christians have always expected a Messiah who would make them love God. Through that love, they would triumph over their enemies.

The carnal Jews hold a midway place between Christians and heathens. The heathens know not God, and love the world only. The Jews know the true God, and love the world only. The Christians know the true God, and love not the world. Jews and heathens love the same good. Jews and Christians know the same God.

Worldly Jews stand midway between Christians and pagans. Pagans do not know God and love only the world. Jews know the true God and love only the world. Christians know the true God and do not love the world. Jews and pagans love the same good. Jews and Christians know the same God.

The Jews were of two kinds; the first had only heathen affections, the other had Christian affections.

There were two kinds of Jews. The first had only pagan inclinations. The others had Christian inclinations.

There are two kinds of men in each religion: among the heathen, worshippers of beasts, and the worshippers of the one only God of natural religion; among the Jews, the carnal, and the spiritual, who were the Christians of the old law; among Christians, the coarser-minded, who are the Jews of the new law. The carnal Jews looked for a carnal Messiah; the coarser Christians believe that the Messiah has dispensed them from the love of God; true Jews and true Christians worship a Messiah who makes them love God.

There are two kinds of people in every religion. Among pagans, some worship animals, while others worship the one God known through natural religion. Among Jews, some are concerned with worldly things, while others are spiritual. These spiritual Jews were the Christians of the old law. Among Christians, there are also those with a more worldly outlook, who are the Jews of the new law. The worldly Jews looked for a worldly Messiah. The worldly Christians believe that the Messiah has freed them from the duty to love God. True Jews and true Christians worship a Messiah who makes them love God.

To show that the true Jews and the true Christians have but the same religion.—The religion of the Jews seemed to consist essentially in the fatherhood of Abraham, in circumcision, in sacrifices, in ceremonies, in the Ark, in the temple, in Jerusalem, and, finally, in the law, and in the covenant with Moses.

To show that true Jews and true Christians share the same religion. The Jewish religion seemed to rest mainly on descent from Abraham and on circumcision. It also seemed to rest on sacrifices, ceremonies, the Ark, the temple, and Jerusalem. Finally, it seemed to rest on the law and the covenant with Moses.

I say that it consisted in none of those things, but only in the love of God, and that God disregarded all the other things.

I say that it consisted in none of those things, but only in the love of God. God disregarded all the other things.

That God did not accept the posterity of Abraham.

That God did not accept Abraham's descendants.

That the Jews were to be punished like strangers, if they transgressed. Deut. viii, 19; "If thou do at all forget the Lord thy God, and walk after other gods, I testify against you this day that ye shall surely perish, as the nations which the Lord destroyeth before your face."

The Jews were to be punished like other nations if they disobeyed. Deut. viii, 19: "If you ever forget the Lord your God and follow other gods, I warn you today that you will surely perish, like the nations the Lord destroys before you."

That strangers, if they loved God, were to be received by Him as the Jews. Isaiah lvi, 3: "Let not the stranger say, 'The Lord will not receive me.' The strangers who join themselves unto the Lord to serve Him and love Him, will I bring unto my holy mountain, and accept therein sacrifices, for mine house is a house of prayer."

God would accept foreigners as he accepted the Jews, if they loved him. Isaiah 56:3: "Let no foreigner say, 'The Lord will not accept me.' I will bring foreigners who join the Lord to serve and love him to my holy mountain. I will accept their sacrifices there, for my house is a house of prayer."

That the true Jews considered their merit to be from God only, and not from Abraham. Isaiah lxiii, 16; "Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not. Thou art our Father and our Redeemer."

The true Jews believed that their merit came only from God, not from Abraham. Isaiah 63:16: "You are surely our Father, though Abraham does not know us and Israel does not acknowledge us. You are our Father and our Redeemer."

Moses himself told them that God would not accept persons. Deut. x, 17: "God," said he, "regardeth neither persons nor sacrifices."

Moses himself told them that God would not show favoritism. Deut. 10:17: “God,” he said, “shows no favoritism and accepts no sacrifices.”

The Sabbath was only a sign, Exod. xxxi, 13; and in memory of the escape from Egypt, Deut. v, 19. Therefore it is no longer necessary, since Egypt must be forgotten.

The Sabbath was only a sign, Exod. 31:13, and a reminder of the escape from Egypt, Deut. 5:19. Therefore, it is no longer necessary, since Egypt must be forgotten.

Circumcision was only a sign, Gen. xvii, 11. And thence it came to pass that, being in the desert, they were not circumcised because they could not be confounded with other peoples; and after Jesus Christ came, it was no longer necessary.

Circumcision was only a sign, Gen. 17:11. That is why the people were not circumcised in the desert. They could not be mistaken for other peoples there. After Jesus Christ came, circumcision was no longer necessary.

That the circumcision of the heart is commanded. Deut. x, 16; Jeremiah iv, 4: "Be ye circumcised in heart; take away the superfluities of your heart, and harden yourselves not. For your God is a mighty God, strong and terrible, who accepteth not persons."

Circumcision of the heart is commanded. Deut. 10:16; Jeremiah 4:4: "Be circumcised in heart. Remove what is unnecessary from your heart, and do not harden yourselves. For your God is a mighty God, strong and fearsome, who shows no favoritism."

That God said He would one day do it. Deut. xxx, 6; "God will circumcise thine heart, and the heart of thy seed, that thou mayest love Him with all thine heart."

God said he would one day do it. Deut. 30:6. “God will circumcise your heart and the hearts of your descendants, so that you may love him with all your heart.”

That the uncircumcised in heart shall be judged. Jeremiah ix, 26: For God will judge the uncircumcised peoples, and all the people of Israel, because he is "uncircumcised in heart."

Those who are uncircumcised in heart will be judged. Jeremiah ix, 26: God will judge the uncircumcised peoples and all the people of Israel, because Israel is "uncircumcised in heart."

That the external is of no avail apart from the internal. Joel ii, 13: Scindite corda vestra, etc.; Isaiah lviii, 3, 4, etc.

Outward actions are of no use without inward devotion. Joel 2:13: Scindite corda vestra, etc. Isaiah 58:3–4, etc.

The love of God is enjoined in the whole of Deuteronomy. Deut. xxx, 19: "I call heaven and earth to record that I have set before you life and death, that you should choose life, and love God, and obey Him, for God is your life."

The command to love God appears throughout Deuteronomy. Deut. 30:19: "I call heaven and earth as witnesses that I have set life and death before you. Choose life, love God, and obey him, for God is your life."

That the Jews, for lack of that love, should be rejected for their offences, and the heathen chosen in their stead. Hosea i, 10; Deut. xxxii, 20. "I will hide myself from them in view of their latter sins, for they are a froward generation without faith. They have moved me to jealousy with that which is not God, and I will move them to jealousy with those which are not a people, and with an ignorant and foolish nation." Isaiah lxv, 1.

Because the Jews lacked that love, they would be rejected for their offenses. The heathen would be chosen in their place. Hosea i, 10; Deut. xxxii, 20. "I will hide myself from them because of their later sins, for they are a stubborn generation without faith. They have made me jealous with what is not God. I will make them jealous with those who are not a people, with an ignorant and foolish nation." Isaiah lxv, 1.

That temporal goods are false, and that the true good is to be united to God. Psalm cxliii, 15.

Worldly goods are false, and the true good is to be united with God. Psalm 143:15.

That their feasts are displeasing to God. Amos v, 21.

Their feasts displease God. Amos 5:21.

That the sacrifices of the Jews displeased God. Isaiah lxvi. 1-3; i, II; Jer. vi, 20; David, Miserere.—Even on the part of the good, Expectavi. Psalm xlix, 8, 9, 10, 11, 12, 13 and 14.

The sacrifices of the Jews displeased God. Isaiah 66:1-3 and 1:11, Jeremiah 6:20, David's Miserere. Even the sacrifices of the good displeased God. Expectavi. Psalm 49:8-14.

That He has established them only for their hardness. Micah, admirably, vi; 1 Kings xv, 22; Hosea vi, 6.

That he established them only because of their hard-heartedness. Micah vi says this admirably. 1 Kings xv, 22. Hosea vi, 6.

That the sacrifices of the Gentiles will be accepted of God, and that God will take no pleasure in the sacrifices of the Jews. Malachi i, II.

God will accept the sacrifices of the Gentiles. He will take no pleasure in the sacrifices of the Jews. Malachi 1:11.

That God will make a new covenant with the Messiah, and the old will be annulled. Jer. xxxi, 31. Mandata non bona. Ezek.

God will make a new covenant with the Messiah, and the old covenant will be canceled. Jeremiah 31:31. Commands that were not good. Ezekiel.

That the old things will be forgotten. Isaiah xliii, 18, 19; lxv 17, 10.

The old things will be forgotten. Isaiah 43:18, 19; 65:17, 10.

That the Ark will no longer be remembered. Jer. iii, 15, 16.

The Ark will no longer be remembered. Jeremiah 3:15–16.

That the temple should be rejected. Jer. vii, 12, 13, 14.

That the temple would be rejected. Jer. 7:12–14.

That the sacrifices should be rejected, and other pure sacrifices established. Malachi i, II.

The sacrifices will be rejected, and other pure sacrifices will be established. Malachi 1, 11.

That the order of Aaron's priesthood should be rejected, and that of Melchizedek introduced by the Messiah. Ps. Dixit Dominus.

The Messiah would reject the order of Aaron's priesthood and introduce that of Melchizedek. Ps. Dixit Dominus.

That this priesthood should be eternal. Ibid.

That this priesthood should last forever. Ibid.

That Jerusalem should be rejected, and Rome admitted. Ps. Dixit Dominus.

That Jerusalem should be rejected and Rome accepted. Ps. Dixit Dominus.

That the name of the Jews should be rejected, and a new name given. Isaiah lxv, 15.

The name of the Jews would be rejected, and a new name given. Isaiah 65:15.

That this last name should be more excellent than that of the Jews, and eternal. Isaiah lvi, 5.

That this last name should be greater than the name of the Jews and should last forever. Isaiah 56:5.

That the Jews should be without prophets (Amos), without a king, without princes, without sacrifice, without an idol.

The Jews would be without prophets (Amos), without a king, without princes, without sacrifice, and without an idol.

That the Jews should nevertheless always remain a people. Jer. xxxi, 36.

Yet the Jews would always remain a people. Jer. 31:36.

Republic.—The Christian republic—and even the Jewish—has only had God for ruler, as Philo the Jew notices, On Monarchy.

Republic. The Christian republic, and even the Jewish republic, has had only God as its ruler. Philo the Jew notes this in On Monarchy.

When they fought, it was for God only; their chief hope was in God only; they considered their towns as belonging to God only, and kept them for God. 1 Chron. xix, 13.

When they fought, they fought for God alone. Their chief hope was in God alone. They saw their towns as belonging to God alone and kept them for him. 1 Chron. 19:13.

Gen. xvii, 7. Statuam pactum meum inter me et te fœdere sempiterno ... ut sim Deus tuus ...

Genesis 17:7. I will establish my covenant between me and you as an everlasting covenant ... to be your God ...

Et tu ergo custodies pactum meum.

And so you must keep my covenant.

Perpetuity.—That religion has always existed on earth, which consists in believing that man has fallen from a state of glory and of communion with God into a state of sorrow, penitence, and estrangement from God, but that after this life we shall be restored by a Messiah who should have come. All things have passed away, and this has endured, for which all things are.

Perpetuity. This religion has always existed on earth. It teaches that humanity fell from a state of glory and communion with God into sorrow, repentance, and separation from God. It also teaches that after this life we will be restored by a Messiah who was to come. All things have passed away, but this religion has endured. All things exist for its sake.

Men have in the first age of the world been carried away into every kind of debauchery, and yet there were saints, as Enoch, Lamech, and others, who waited patiently for the Christ promised from the beginning of the world. Noah saw the wickedness of men at its height; and he was held worthy to save the world in his person, by the hope of the Messiah of whom he was the type. Abraham was surrounded by idolaters, when God made known to him the mystery of the Messiah, whom he welcomed from afar.²¹⁹ In the time of Isaac and Jacob abomination was spread over all the earth; but these saints lived in faith; and Jacob, dying and blessing his children, cried in a transport which made him break off his discourse, "I await, O my God, the Saviour whom Thou hast promised. Salutare taum expectabo, Domine."²²⁰ The Egyptians were infected both with idolatry and magic; the very people of God were led astray by their example. Yet Moses and others believed Him whom they saw not, and worshipped Him, looking to the eternal gifts which He was preparing for them.

In the earliest age of the world, people fell into every kind of debauchery. Yet there were saints, such as Enoch, Lamech, and others. They waited patiently for the Christ promised from the beginning of the world. Noah saw human wickedness at its height. He was judged worthy to save the world through himself, by his hope in the Messiah, whom he foreshadowed. Abraham was surrounded by idolaters when God revealed to him the mystery of the Messiah. Abraham welcomed him from afar.²¹⁹ In the time of Isaac and Jacob, abomination spread over the whole earth. But these saints lived in faith. As Jacob was dying and blessing his children, he was overcome and broke off his speech. He cried, "I await, O my God, the Savior you have promised. Salutare taum expectabo, Domine."²²⁰ The Egyptians were steeped in both idolatry and magic. Even God's own people were led astray by their example. Yet Moses and others believed in the one they could not see and worshipped him. They looked forward to the eternal gifts he was preparing for them.

The Greeks and Latins then set up false deities; the poets made a hundred different theologies, while the philosophers separated into a thousand different sects; and yet in the heart of Judæa there were always chosen men who foretold the coming of this Messiah, which was known to them alone.

The Greeks and Romans then worshiped false gods. Poets created a hundred different theologies, while philosophers split into a thousand different schools. Yet in the heart of Judea, there were always chosen men who foretold the coming of the Messiah. They alone knew he would come.

He came at length in the fullness of time, and time has since witnessed the birth of so many schisms and heresies, so many political revolutions, so many changes in all things; yet this Church, which worships Him who has always been worshipped, has endured uninterruptedly. It is a wonderful, incomparable, and altogether divine fact that this religion, which has always endured, has always been attacked. It has been a thousand times on the eve of universal destruction, and every time it has been in that state, God has restored it by extraordinary acts of His power. This is astonishing, as also that it has preserved itself without yielding to the will of tyrants. For it is not strange that a State endures, when its laws are sometimes made to give way to necessity, but that ... (See the passage indicated in Montaigne.)

At last, when the time was right, he came. Since then, time has witnessed the birth of many schisms and heresies, many political revolutions, and changes in all things. Yet this Church, which worships him who has always been worshipped, has endured without interruption. It is a wonderful, incomparable, and utterly divine fact that this religion has always endured and has always been attacked. A thousand times it has been on the brink of universal destruction. Each time, God has restored it through extraordinary acts of his power. This is astonishing. So too is the fact that it has endured without yielding to the will of tyrants. It is not strange for a State to endure when its laws are sometimes allowed to give way to necessity, but that ... (See the passage indicated in Montaigne.)

States would perish if they did not often make their laws give way to necessity. But religion has never suffered this, or practised it. Indeed, there must be these compromises, or miracles. It is not strange to be saved by yieldings, and this is not strictly self-preservation; besides, in the end they perish entirely. None has endured a thousand years. But the fact that this religion has always maintained itself, inflexible as it is, proves its divinity.

States would perish if they did not often bend their laws to meet necessity. But religion has never allowed or done this. Indeed, there must be either such compromises or miracles. There is nothing strange about being saved by giving way, and this is not strictly self-preservation. Besides, in the end, states perish entirely. None has lasted a thousand years. But this religion has always endured, inflexible as it is. That proves its divinity.

Whatever may be said, it must be admitted that the Christian religion has something astonishing in it. Some will say, "This is because you were born in it." Far from it; I stiffen myself against it for this very reason, for fear this prejudice bias me. But although I am born in it, I cannot help finding it so.

Whatever anyone says, we must admit that there is something astonishing about the Christian religion. Some will say, "That is because you were born into it." Quite the opposite. I resist it for that very reason, fearing that my upbringing might bias me. But even though I was born into it, I cannot help finding it astonishing.

Perpetuity.—The Messiah has always been believed in. The tradition from Adam was fresh in Noah and in Moses. Since then the prophets have foretold him, while at the same time foretelling other things, which, being from time to time fulfilled in the sight of men, showed the truth of their mission, and consequently that of their promises touching the Messiah. Jesus Christ performed miracles, and the Apostles also, who converted all the heathen; and all the prophecies being thereby fulfilled, the Messiah is for ever proved.

Continuity. People have always believed in the Messiah. The tradition from Adam was still fresh in the time of Noah and Moses. Since then, the prophets have foretold the Messiah. They also foretold other events, which came to pass over time before people's eyes. These fulfillments showed that their mission was true, and therefore that their promises about the Messiah were true. Jesus Christ performed miracles, as did the Apostles, who converted all the nonbelievers. All the prophecies were thus fulfilled, and the Messiah is proved for all time.

Perpetuity.—Let us consider that since the beginning of the world the expectation of worship of the Messiah has existed uninterruptedly; that there have been found men, who said that God had revealed to them that a Redeemer was to be born, who should save His people; that Abraham came afterwards, saying that he had had a revelation that the Messiah was to spring from him by a son, whom he should have; that Jacob declared that, of his twelve sons, the Messiah would spring from Judah; that Moses and the prophets then came to declare the time and the manner of His coming; that they said their law was only temporary till that of the Messiah, that it should endure till then, but that the other should last for ever; that thus either their law, or that of the Messiah, of which it was the promise, would be always upon the earth; that, in fact, it has always endured; that at last Jesus Christ came with all the circumstances foretold. This is wonderful.

Perpetuity. Let us consider that, since the beginning of the world, people have always expected to worship the Messiah. There have been men who said that God revealed a Redeemer would be born to save his people. Abraham came later and said he had received a revelation. The Messiah would descend from him through a son he would have. Jacob declared that the Messiah would come from Judah, one of his twelve sons. Moses and the prophets then came to declare when and how he would come. They said their law was only temporary, until the Messiah’s law came. Their law would last until then, but the Messiah’s law would last forever. Thus, either their law or the Messiah’s law, which theirs promised, would always be on earth. In fact, this has always been so. At last, Jesus Christ came, and all the foretold circumstances were fulfilled. This is wonderful.

This is positive fact. While all philosophers separate into different sects, there is found in one corner of the world the most ancient people in it, declaring that all the world is in error, that God has revealed to them the truth, that they will always exist on the earth. In fact, all other sects come to an end, this one still endures, and has done so for four thousand years.

This is a fact. Philosophers divide into different schools of thought. Yet in one corner of the world, we find its oldest people. They say that everyone else is wrong, that God has revealed the truth to them, and that they will always exist on earth. In fact, all other groups come to an end. This one still endures and has done so for four thousand years.

They declare that they hold from their ancestors that man has fallen from communion with God, and is entirely estranged from God, but that He has promised to redeem them; that this doctrine shall always exist on the earth; that their law has a double signification; that during sixteen hundred years they have had people, whom they believed prophets, foretelling both the time and the manner; that four hundred years after they were scattered everywhere, because Jesus Christ was to be everywhere announced; that Jesus Christ came in the manner, and at the time foretold; that the Jews have since been scattered abroad under a curse, and nevertheless still exist.

They say their ancestors taught them that humanity fell out of communion with God and became completely estranged from him. But God promised to redeem them. This doctrine would always exist on earth, and their law has a double meaning. For sixteen hundred years, they had people they believed were prophets. These prophets foretold both the time and the manner of redemption. Four hundred years later, they were scattered everywhere because Jesus Christ was to be proclaimed everywhere. Jesus Christ came at the time and in the manner foretold. Since then, the Jews have been scattered under a curse, yet they still exist.

I see the Christian religion founded upon a preceding religion, and this is what I find as a fact.

I see that Christianity is founded on an earlier religion. I find this to be a fact.

I do not here speak of the miracles of Moses, of Jesus Christ, and of the Apostles, because they do not at first seem convincing, and because I only wish here to put in evidence all those foundations of the Christian religion which are beyond doubt, and which cannot be called in question by any person whatsoever. It is certain that we see in many places of the world a peculiar people, separated from all other peoples of the world, and called the Jewish people.

I will not discuss the miracles of Moses, Jesus Christ, and the Apostles here, because they may not seem convincing at first. I want only to present all the foundations of the Christian religion that are beyond doubt and that no one can question. We can certainly see a distinct people in many parts of the world, separated from all other peoples and known as the Jewish people.

I see then a crowd of religions in many parts of the world and in all times; but their morality cannot please me, nor can their proofs convince me. Thus I should equally have rejected the religion of Mahomet and of China, of the ancient Romans and of the Egyptians, for the sole reason, that none having more marks of truth than another, nor anything which should necessarily persuade me, reason cannot incline to one rather than the other.

I see many religions throughout the world and across all times. But their moral teachings do not satisfy me, and their evidence does not convince me. So I would equally reject the religions of Muhammad, China, the ancient Romans, and the Egyptians. The reason is simply that none shows more signs of truth than another, and none offers anything that must convince me. Reason cannot lead me to choose one over another.

But, in thus considering this changeable and singular variety of morals and beliefs at different times, I find in one corner of the world a peculiar people, separated from all other peoples on earth, the most ancient of all, and whose histories are earlier by many generations than the most ancient which we possess.

As I consider how much morals and beliefs vary across different times, I find a remarkable people in one corner of the world. They are separate from all other peoples on earth and are the most ancient of all. Their histories go back many generations before the oldest histories we possess.

I find, then, this great and numerous people, sprung from a single man, who worship one God, and guide themselves by a law which they say that they obtained from His own hand. They maintain that they are the only people in the world to whom God has revealed His mysteries; that all men are corrupt and in disgrace with God; that they are all abandoned to their senses and their own imagination, whence come the strange errors and continual changes which happen among them, both of religions and of morals, whereas they themselves remain firm in their conduct; but that God will not leave other nations in this darkness for ever; that there will come a Saviour for all; that they are in the world to announce Him to men; that they are expressly formed to be forerunners and heralds of this great event, and to summon all nations to join with them in the expectation of this Saviour.

I find, then, a large and numerous people descended from a single man. They worship one God and follow a law they say they received from his own hand. They maintain that they are the only people in the world to whom God has revealed his mysteries. They say that all people are corrupt and have fallen out of favor with God. All are left to their senses and their own imagination. This leads to strange errors and constant changes in their religions and morals, while they themselves remain firm in their conduct. But they say that God will not leave the other nations in darkness forever. A Savior will come for all. They are in the world to announce him to humanity. They were formed expressly to be forerunners and heralds of this great event. They were also formed to call all nations to join them in waiting for this Savior.

To meet with this people is astonishing to me, and seems to me worthy of attention. I look at the law which they boast of having obtained from God, and I find it admirable. It is the first law of all, and is of such a kind that, even before the term law was in currency among the Greeks, it had, for nearly a thousand years earlier, been uninterruptedly accepted and observed by the Jews. I likewise think it strange that the first law of the world happens to be the most perfect; so that the greatest legislators have borrowed their laws from it, as is apparent from the law of the Twelve Tables at Athens,²²¹ afterwards taken by the Romans, and as it would be easy to prove, if Josephus²²² and others had not sufficiently dealt with this subject.

I find it astonishing to encounter this people, and I think they deserve attention. I look at the law they claim to have received from God, and I find it admirable. It is the first of all laws. The Jews had accepted and observed it without interruption for nearly a thousand years before the Greeks even used the term law. I also find it strange that the first law in the world should be the most perfect. The greatest legislators have borrowed their laws from it. This is clear from the law of the Twelve Tables at Athens,²²¹ which the Romans later adopted. It would be easy to prove this, if Josephus²²² and others had not already dealt with the subject sufficiently.

Advantages of the Jewish people.—In this search the Jewish people at once attracts my attention by the number of wonderful and singular facts which appear about them.

Advantages of the Jewish people. In this search, the Jewish people immediately catch my attention. So many remarkable and unusual facts surround them.

I first see that they are a people wholly composed of brethren, and whereas all others are formed by the assemblage of an infinity of families, this, though so wonderfully fruitful, has all sprung from one man alone, and, being thus all one flesh, and members one of another, they constitute a powerful state of one family. This is unique.

I first see that they are a people made up entirely of brothers. All other peoples are formed from countless families. But this people, though so remarkably fruitful, has descended entirely from one man. They are all one flesh and members of one another. Together, they form a powerful state made up of one family. This is unique.

This family, or people, is the most ancient within human knowledge, a fact which seems to me to inspire a peculiar veneration for it, especially in view of our present inquiry; since if God had from all time revealed Himself to men, it is to these we must turn for knowledge of the tradition.

This family, or people, is the oldest known to humanity. This seems to me to give them a special claim to respect, especially in light of our present inquiry. For if God has revealed himself to people from the beginning of time, we must turn to them for knowledge of that tradition.

This people is not eminent solely by their antiquity, but is also singular by their duration, which has always continued from their origin till now. For whereas the nations of Greece and of Italy, of Lacedæmon, of Athens and of Rome, and others who came long after, have long since perished, these ever remain, and in spite of the endeavours of many powerful kings who have a hundred times tried to destroy them, as their historians testify, and as it is easy to conjecture from the natural order of things during so long a space of years, they have nevertheless been preserved (and this preservation has been foretold); and extending from the earliest times to the latest, their history comprehends in its duration all our histories [which it preceded by a long time].

This people stands out not only for its ancient origins, but also for its unique survival from its beginnings until now. The nations of Greece and Italy, of Sparta, Athens, and Rome, and others that arose much later, have long since perished. Yet this people remains. Many powerful kings have tried a hundred times to destroy them, as their historians testify. This is also easy to infer from the natural course of events over so many years. Nevertheless, they have been preserved, and this preservation was foretold. Their history stretches from the earliest times to the latest and encompasses all our histories [which it preceded by a long time].

The law by which this people is governed is at once the most ancient law in the world, the most perfect, and the only one which has been always observed without a break in a state. This is what Josephus admirably proves, against Apion,²²³ and also Philo²²⁴ the Jew, in different places, where they point out that it is so ancient that the very name of law was only known by the oldest nation more than a thousand years afterwards; so that Homer, who has written the history of so many states, has never used the term. And it is easy to judge of its perfection by simply reading it; for we see that it has provided for all things with so great wisdom, equity, and judgment, that the most ancient legislators, Greek and Roman, having had some knowledge of it, have borrowed from it their principal laws; this is evident from what are called the Twelve Tables, and from the other proofs which Josephus gives.

The law that governs this people is the oldest and most perfect law in the world. It is also the only law that has always been observed without interruption in a state. Josephus proves this admirably in Against Apion,²²³ as does Philo²²⁴ the Jew in several passages. They point out that this law is so ancient that the oldest nation did not know the very word law until more than a thousand years later. Homer wrote the history of so many states, yet he never used the word. It is easy to judge the law’s perfection simply by reading it. We see that it provides for all things with great wisdom, fairness, and sound judgment. The earliest Greek and Roman lawmakers knew something of it and borrowed their principal laws from it. This is clear from what are called the Twelve Tables and from the other proofs Josephus gives.

But this law is at the same time the severest and strictest of all in respect to their religious worship, imposing on this people, in order to keep them to their duty, a thousand peculiar and painful observances, on pain of death. Whence it is very astonishing that it has been constantly preserved during many centuries by a people, rebellious and impatient as this one was; while all other states have changed their laws from time to time, although these were far more lenient.

But this law is also the harshest and strictest of all when it comes to religious worship. To keep these people faithful to their duty, it imposes a thousand unusual and painful observances on them. Failure to observe them is punishable by death. It is therefore astonishing that a people so rebellious and impatient preserved this law continuously for many centuries. All other states have changed their laws from time to time, even though those laws were far more lenient.

The book which contains this law, the first of all, is itself the most ancient book in the world, those of Homer, Hesiod, and others, being six or seven hundred years later.

The book containing this law, the first of all laws, is itself the oldest book in the world. The books of Homer, Hesiod, and others came six or seven hundred years later.

The creation and the deluge being past, and God no longer requiring to destroy the world, nor to create it anew, nor to give such great signs of Himself, He began to establish a people on the earth, purposely formed, who were to last until the coming of the people whom the Messiah should fashion by His spirit.

Creation and the great flood were past. God no longer needed to destroy the world, create it anew, or give such great signs of himself. He began to establish a people on earth, formed for a purpose. They were to last until the coming of the people whom the Messiah would form by his spirit.

The creation of the world beginning to be distant, God provided a single contemporary historian, and appointed a whole people as guardians of this book, in order that this history might be the most authentic in the world, and that all men might thereby learn a fact so necessary to know, and which could only be known through that means.

As the creation of the world grew distant, God provided one historian who lived at the time. He appointed an entire people to guard this book, so that its account would be the most trustworthy in the world. In this way, all people could learn a fact that was essential to know and could be known only through this account.

[Japhet begins the genealogy.]

[The genealogy begins with Japheth.]

Joseph folds his arms, and prefers the younger.²²⁵

Joseph folds his arms and favors the younger one.²²⁵

Why should Moses make the lives of men so long, and their generations so few?

Why would Moses describe people as living so long, with so few generations?

Because it is not the length of years, but the multitude of generations, which renders things obscure. For truth is perverted only by the change of men. And yet he puts two things, the most memorable that were ever imagined, namely, the creation and the deluge, so near that we reach from one to the other.

Things become obscure not because many years pass, but because many generations pass. Truth is distorted only as people change from one generation to the next. Yet he places the two most memorable events ever imagined, the creation and the flood, so close together that we can reach from one to the other.

Shem, who saw Lamech, who saw Adam, saw also Jacob, who saw those who saw Moses; therefore the deluge and the creation are true. This is conclusive among certain people who understand it rightly.

Shem saw Lamech, who saw Adam. Shem also saw Jacob, who saw people who saw Moses. Therefore, the flood and the creation really happened. This is conclusive proof for certain people who understand it correctly.

The longevity of the patriarchs, instead of causing the loss of past history, conduced, on the contrary, to its preservation. For the reason why we are sometimes insufficiently instructed in the history of our ancestors, is that we have never lived long with them, and that they are often dead before we have attained the age of reason. Now, when men lived so long, children lived long with their parents. They conversed long with them. But what else could be the subject of their talk save the history of their ancestors, since to that all history was reduced, and men did not study science or art, which now form a large part of daily conversation? We see also that in these days tribes took particular care to preserve their genealogies.

The long lives of the patriarchs helped preserve history rather than causing it to be lost. One reason we sometimes know too little about our ancestors is that we never lived with them for long. They often died before we were old enough to understand. But when people lived so long, children spent many years with their parents. They talked with them for a long time. What else could they have talked about but the history of their ancestors? At the time, all history was the history of their ancestors. People did not study science or art, which now make up a large part of daily conversation. We also see that tribes in those days took special care to preserve their genealogies.

I believe that Joshua was the first of God's people to have this name, as Jesus Christ was the last of God's people.

I believe Joshua was the first of God's people to have this name, and Jesus Christ was the last.

Antiquity of the Jews.—What a difference there is between one book and another! I am not astonished that the Greeks made the Iliad, nor the Egyptians and the Chinese their histories.

The antiquity of the Jews. What a difference there is between one book and another! I am not surprised that the Greeks created the Iliad, or that the Egyptians and Chinese wrote their histories.

We have only to see how this originates. These fabulous historians are not contemporaneous with the facts about which they write. Homer composes a romance, which he gives out as such, and which is received as such; for nobody doubted that Troy and Agamemnon no more existed than did the golden apple. Accordingly he did not think of making a history, but solely a book to amuse; he is the only writer of his time; the beauty of the work has made it last, every one learns it and talks of it, it is necessary to know it, and each one knows it by heart. Four hundred years afterwards the witnesses of these facts are no longer alive, no one knows of his own knowledge if it be a fable or a history; one has only learnt it from his ancestors, and this can pass for truth.

We need only see how this happens. These writers of fables did not live at the same time as the events they describe. Homer writes a tale and presents it as such, and people accept it as such. No one doubted that Troy and Agamemnon were as fictional as the golden apple. So he did not intend to write history, but only a book to entertain. He is the only writer of his time, and the beauty of his work has made it endure. Everyone learns it and talks about it. People need to know it, and everyone knows it by heart. Four hundred years later, the witnesses to these events are no longer alive. No one knows firsthand whether it is a fable or history. People have learned it only from their ancestors, and it can pass for truth.

Every history which is not contemporaneous, as the books of the Sibyls and Trismegistus,²²⁶ and so many others which have been believed by the world, are false, and found to be false in the course of time. It is not so with contemporaneous writers.

Every history written after the events it describes is false. The books of the Sibyls and Trismegistus,²²⁶ and many others believed by the world, are examples. In time, they are found to be false. This is not true of writers who lived at the time of the events they describe.

There is a great difference between a book which an individual writes, and publishes to a nation, and a book which itself creates a nation. We cannot doubt that the book is as old as the people.

There is a great difference between a book someone writes and publishes for a nation and a book that creates a nation. We cannot doubt that the book is as old as the people.

Josephus hides the shame of his nation.

Josephus hides his nation's shame.

Moses does not hide his own shame.

Moses does not hide his own shame.

Quis mihi det ut omnes prophetent?²²⁷

If only everyone would prophesy!²²⁷

He was weary of the multitude.

He was tired of the crowd.

The sincerity of the Jews.—Maccabees,²²⁸ after they had no more prophets; the Masorah, since Jesus Christ.

The sincerity of the Jews. The Maccabees,²²⁸ after they no longer had prophets. The Masorah, since Jesus Christ.

This book will be a testimony for you.²²⁹

This book will serve as a witness for you.²²⁹

Defective and final letters.

Defective and final letters.

Sincere against their honour, and dying for it; this has no example in the world, and no root in nature.

Being honest even when it goes against their honor, and dying for it, has no precedent in the world. It has no basis in nature.

Sincerity of the Jews.—They preserve lovingly and carefully the book in which Moses declares that they have been all their life ungrateful to God, and that he knows they will be still more so after his death; but that he calls heaven and earth to witness against them, and that he has [taught] them enough.

Sincerity of the Jews. They lovingly and carefully preserve the book in which Moses declares that they have been ungrateful to God all their lives. He says he knows they will be even more ungrateful after his death. He calls heaven and earth to witness against them, and says he has [taught] them enough.

He declares that God, being angry with them, shall at last scatter them among all the nations of the earth; that as they have offended Him by worshipping gods who were not their God, so He will provoke them by calling a people who are not His people; that He desires that all His words be preserved for ever, and that His book be placed in the Ark of the Covenant to serve for ever as a witness against them.

He declares that God is angry with them and will eventually scatter them among all the nations of the earth. They have offended God by worshipping gods who were not their God. In the same way, he will provoke them by calling a people who are not his people. He wants all his words preserved forever. He also wants his book placed in the Ark of the Covenant as a lasting witness against them.

Isaiah says the same thing, xxx.

Isaiah says the same thing in chapter 30.

On Esdras.—The story that the books were burnt with the temple proved false by Maccabees: "Jeremiah gave them the law."

On Esdras. The book of Maccabees disproves the story that the books were burned with the temple: "Jeremiah gave them the law."

The story that he recited the whole by heart. Josephus and Esdras point out that he read the book. Baronius, Ann., p. 180: Nullus penitus Hebræorum antiquorum reperitur qui tradiderit libros periisse et per Esdram esse restitutos, nisi in IV Esdræ.

The story that he recited the whole thing from memory. Josephus and Esdras point out that he read the book. Baronius, Ann., p. 180: None of the ancient Hebrews is found to have said that the books were lost and restored by Esdras, except in IV Esdras.

The story that he changed the letters.

The story that he changed the letters.

Philo, in Vita Moysis: Illa lingua ac character quo antiquitus scripta est lex sic permansit usque ad LXX.

Philo, in The Life of Moses: The language and script in which the law was originally written remained unchanged until the Septuagint.

Josephus says that the Law was in Hebrew when it was translated by the Seventy.

Josephus says that the Law was in Hebrew when the Seventy translated it.

Under Antiochus and Vespasian, when they wanted to abolish the books, and when there was no prophet, they could not do so. And under the Babylonians, when no persecution had been made, and when there were so many prophets, would they have let them be burnt?

Under Antiochus and Vespasian, the authorities wanted to destroy the books, but they could not, even though there was no prophet. Under the Babylonians, there was no persecution, and there were many prophets. Would they have let the books be burned?

Josephus laughs at the Greeks who would not bear ...

Josephus mocks the Greeks who would not tolerate ...

Tertullian.²³⁰—Perinde potuit abolefactam eam violentia cataclysmi in spiritu rursus reformare, quemadmodum et Hierosolymis Babylonia expugnatione deletis, omne instrumentum Judaicæ literaturæ per Esdram constat restauratum.

Tertullian.²³⁰ He could likewise restore it through the Spirit after the violence of the flood had destroyed it. In the same way, Ezra is known to have restored all the writings of Jewish literature after Jerusalem was destroyed in the Babylonian conquest.

He says that Noah could as easily have restored in spirit the book of Enoch, destroyed by the Deluge, as Esdras could have restored the Scriptures lost during the Captivity.

He says Noah could have restored the book of Enoch in spirit as easily as Esdras restored the Scriptures. The Flood had destroyed the book of Enoch, and the Scriptures had been lost during the Captivity.

(Θεὸς) ἐν τῇ ἐπὶ Ναβουχοδόνοσορ αἰcγμαλωίᾳ τοῦ λαοῦ, διαφθαρεισῶν τῶν γραφῶν ... ἐνέπνευσε Εσδρᾷ τῶ ἱερεἱ ἐκ τῆς φυλῆς Λευὶ τοῦς τῶν προγελονότων προφητῶν πα'ντας ἀνατάξασθαι λόγους, καὶ ἀποκαταστῆσαι τῷ λαῳ τὴν διὰ Μωυσέως νομοθεσίαν. ²³¹ He alleges this to prove that it is not incredible that the Seventy may have explained the holy Scriptures with that uniformity which we admire in them. And he took that from Saint Irenæus.²³²

During the people’s captivity under Nebuchadnezzar, the Scriptures were destroyed. God inspired Ezra, a priest of the tribe of Levi, to restore all the words of the earlier prophets. He also inspired him to restore the law given through Moses to the people.²³¹ He cites this to show that the Seventy could indeed have explained the holy Scriptures with the uniformity we admire in them. He took this account from Saint Irenaeus.²³²

Saint Hilary, in his preface to the Psalms, says that Esdras arranged the Psalms in order.

In his preface to the Psalms, Saint Hilary says that Esdras put the Psalms in order.

The origin of this tradition comes from the 14th chapter of the fourth book of Esdras. Deus glorificatus est, et Scripturæ vere divinæ creditæ sunt, omnibus eandem et eisdem verbis et eisdem nominibus recitantibus ab initio usque ad finem, uti et præsentes gentes cognoscerent quoniam per inspirationem Dei interpretatæ sunt Scripturæ, et non esset mirabile Deum hoc in eis operatum: quando in ea captivitate populi quæ facta est a Nabuchodonosor, corruptis scripturis et post 70 annos Judæis descendentibus in regionem suam, et post deinde temporibus Artaxerxis Persarum regis, inspiravit Esdræ sacerdoti tribus Levi præteritorum prophetarum omnes rememorare sermones, et restituere populo eam legem quæ data est per Moysen.

This tradition comes from chapter 14 of the fourth book of Esdras. God was glorified, and the Scriptures were believed to be truly divine. For all the translators recited the same text, using the same words and names from beginning to end. Thus the nations present also came to know that the Scriptures had been translated through God’s inspiration. It was not surprising that God had brought this about. During the people’s captivity under Nebuchadnezzar, the Scriptures had been corrupted. After 70 years, the Jews returned to their own land. Later, in the time of Artaxerxes, king of Persia, God inspired Esdras, a priest of the tribe of Levi, to recall all the words of the earlier prophets. He also inspired him to restore to the people the law given through Moses.

Against the story in Esdras, 2 Maccab. ii;—Josephus, Antiquities, II, i—Cyrus took occasion from the prophecy of Isaiah to release the people. The Jews held their property in peace under Cyrus in Babylon; hence they could well have the Law.

Against the account in Esdras, 2 Maccab. ii. Josephus, Antiquities, II, i. Cyrus was prompted by Isaiah’s prophecy to free the people. The Jews peacefully held their property in Babylon under Cyrus. So they could easily have had the Law.

Josephus, in the whole history of Esdras, does not say one word about this restoration.—2 Kings xvii, 27.

In his entire history of Esdras, Josephus says nothing about this restoration. See 2 Kings 17:27.

If the story in Esdras²³³ is credible, then it must be believed that the Scripture is Holy Scripture; for this story is based only on the authority of those who assert that of the Seventy, which shows that the Scripture is holy.

If the story in Esdras²³³ is credible, then Scripture must be believed to be Holy Scripture. The story rests only on the authority of those who also affirm the story of the Seventy. That story shows that Scripture is holy.

Therefore if this account be true, we have what we want therein; if not, we have it elsewhere. And thus those who would ruin the truth of our religion, founded on Moses, establish it by the same authority by which they attack it. So by this providence it still exists.

So if this account is true, we have what we need in it. If not, we have it elsewhere. Those who try to destroy the truth of our religion, which is founded on Moses, confirm it by the very authority they use to attack it. Through this providence, it still exists.

Chronology of Rabbinism. (The citations of pages are from the book Pugio.)

Chronology of Rabbinism. (Page references are from the book Pugio.)

Page 27. R. Hakadosch (anno 200), author of the Mischna, or vocal law, or second law.

Page 27. R. Hakadosch (anno 200) was the author of the Mischna, or oral law, also called the second law.

Bereschit Rabah, by R. Osaiah Rabah, commentary on the Mischna.

Bereschit Rabah, by Rabbi Osaiah Rabah, a commentary on the Mischna.

Bereschit Rabah, Bar Naconi, are subtle and pleasant discourses, historical and theological. This same author wrote the books called Rabot.

Bereschit Rabah and Bar Naconi are thoughtful and enjoyable discussions of history and theology. The same author wrote the books called Rabot.

A hundred years after the Talmud Hierosol was composed the Babylonian Talmud, by R. Ase, A.D. 440, by the universal consent of all the Jews, who are necessarily obliged to observe all that is contained therein.

A hundred years after the Talmud Hierosol was composed, R. Ase composed the Babylonian Talmud in A.D. 440. All Jews universally accept it and are therefore obliged to observe everything it contains.

The addition of R. Ase is called the Gemara, that is to say, the "commentary" on the Mischna.

R. Ase's addition is called the Gemara, meaning the "commentary" on the Mischna.

And the Talmud includes together the Mischna and the Gemara.

And the Talmud contains both the Mischna and the Gemara.

If does not indicate indifference: Malachi, Isaiah.

If does not mean indifference: Malachi, Isaiah.

Is., Si volumus, etc.

Isaiah, if we are willing, etc.

In quacumque die.

On whatever day.

Prophecies.—The sceptre was not interrupted by the captivity in Babylon, because the return was promised and foretold.

Prophecies. The Babylonian captivity did not interrupt the rule of the sceptre, because the return had been promised and foretold.

Proofs of Jesus Christ.—Captivity, with the assurance of deliverance within seventy years, was not real captivity. But now they are captives without any hope.

Proofs of Jesus Christ. Captivity was not true captivity when they were assured of release within seventy years. But now they are captives without any hope.

God has promised them that even though He should scatter them to the ends of the earth, nevertheless if they were faithful to His law, He would assemble them together again. They are very faithful to it, and remain oppressed.

God promised them that even if he scattered them to the ends of the earth, he would gather them again if they remained faithful to his law. They are very faithful to it, yet they remain oppressed.

When Nebuchadnezzar carried away the people, for fear they should believe that the sceptre had departed from Judah, they were told beforehand that they would be there for a short time, and that they would be restored. They were always consoled by the prophets; and their kings continued. But the second destruction is without promise of restoration, without prophets, without kings, without consolation, without hope, because the sceptre is taken away for ever.

When Nebuchadnezzar took the people away, they might have feared that the scepter had passed from Judah. To prevent this, they were told beforehand that they would remain away only a short time and would be restored. The prophets always comforted them, and their kings continued to rule. But after the second destruction, there is no promise of restoration, no prophets, no kings, no comfort, and no hope. The scepter has been taken away forever.

It is a wonderful thing, and worthy of particular attention, to see this Jewish people existing so many years in perpetual misery, it being necessary as a proof of Jesus Christ, both that they should exist to prove Him, and that they should be miserable because they crucified Him; and though to be miserable and to exist are contradictory, they nevertheless still exist in spite of their misery.

It is remarkable and deserves special attention that the Jewish people have lived in constant misery for so many years. As proof of Jesus Christ, they must both survive to bear witness to him and suffer because they crucified him. Yet although misery and survival are at odds, they still survive despite their misery.

They are visibly a people expressly created to serve as a witness to the Messiah (Isaiah, xliii, 9; xliv, 8). They keep the books, and love them, and do not understand them. And all this was foretold; that God's judgments are entrusted to them, but as a sealed book.

They are clearly a people created expressly to bear witness to the Messiah (Isaiah 43:9, 44:8). They preserve the books and love them, but they do not understand them. All this was foretold. God’s judgments are entrusted to them, but as a sealed book.