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could have been accommodated in the usual way, — by ordinary means. On the other hand, bad feelings were engendered, many lives lost, and much suffering caused by their miraculous proceedings. We must conclude, then, that,* so far as any agency of God is claimed in the several cases, these miracles were never performed ; and we have the negative testimony of history to prove still further that these miracles were never wrought. The history of no other nation mentions them, not even the three years of drought; yet Christ speaks of it, and indorses it with all its impossibilities and all its bad conse- quences, which is an evidence of his ignorance of natural law. As these stories, by their stultifying absurdities, do violence to our reason, and also to our moral faculties, on account of the cruelty, injustice, bloodshed (for it shows both prophets were murderers), we hold, from these considerations, that the influ- ence of these stories is demoralizing, and that they should not be put into the hands of the heathen, as they are every year by the thousand. CHAPTER XXXII. PROGRESSIVE IDEAS OF DEITY. Idolatry : its Character, Uses, Harmlessness, and Primary Origin. There is no act, no species, of human conduct, nothing recognized as a sin within the lids of the Christian Bible, which is perhaps more fearfully or more frequently condemned, or denounced with more awful and terrible penalties, than that of idolatry. Those who practiced it are ranked with murderers and liars (Rev. xxii. 15) ; and it is declared, “ The}" shall not inherit the kingdom of God” (1 Cor. vi. 9), but “ shall have their portion in the lake of fire and brimstone” (Rev. xxi. . Now, we propose to bestow a brief examination upon the origin, character, and practical moral effect of this ancient practice, that we may learn the nature of the custom which is thus placed at the head of the list of the acts of human depravity, and 188 THE BIBLE OF BIBLES. regarded as the blackest and most infamous crime ever perpe- trated b}r sinful man. We find it manifested under various forms, the original or most primitive aspect of which, so far as disclosed by the light of history, is known as Feticliism,—the worship of inanimate objects. Stretching the imagination far awaj" in the rearward of time,—far back along the receding pathway of human history, over a series of many thousands, not to say millions, of years,—we arrive at a period in which man is found occup3dng a plane of mere animal, sensorial exist- ence, connected with which was an imperfect development of per- ception and reflection. In this era of his mental growth he began to perceive and recognize the motions of objects around him. He observed bright and shining bodies rolling over his head, — one by da}T, and ten thousand more by night. At least he ob- served that they changed positions,—being in one locality in the morning, and in the opposite direction in the evening. What conclusion from these observations could be more natural, more childlike (for, bear in mind, this was realty the childhood of the race), or more reasonable, than that these bodies possessed life, — that they inherently possessed the power of locomotion, the same ability to move that he did himself,—just as the infant, now gaz- ing out upon the sky' from the lap of its mother, fancies the darting meteor to be a bird or an animal? Wherever the ignorant, illit- erate, primitive inhabitants of our globe perceived motion,— whether it was displaj^cd in the revolution of the planets, the falling tree, or the rippling stream, — there they associated life and motion. And, soon learning that these adjuncts of nature possessed a power and force superior to that with which they themselves were endowed, tlicir feelings of awe and veneration were thereby excited ; and to the highest degree their deep in- wrought devotional feelings first found an outlet by bowing in humble acknowledgment to the superior greatness of the shining orbs wheeling in such majestic grandeur along the deep blue sky, and “ bidding defiance to all below.” This is believed to have been the first form, the first practical manifestation, of religious worship, and the first form or phase of idolatiy now denomi- nated Feticliism. Polytheism. —This word is from polus, u many,” and Theos, PROGRESSIVE IDEAS OF DEITY. 189 ‘•God;’’ and hence is used to denote a belief in many or several Gods, which comprehends the second form and stage of idolatry. We have spoken of the early recognition by the primitive inhabitants of the earth of the motion of the heavenly bodies as giving rise to the belief that they possessed self- constituted life and volition. But, progressing a step farther, their attention was turned to motion where there was no visible agent to produce it, — action without a visible actor. The thunder rolled and reverberated along the great archway of heaven, the winds whistled and moaned through the thick foliage of the trees, and rushed along the valleys, oft-times with such violence as to overturn their rude tenements, and prostrate the towering oak at their feet. Yet nothing could be seen of the agent which produced these direful effects. No being, no agent, no cause adequate for their production, was visible. Hence they very naturally concluded that they were produced by invisible beings who could wing their way through space without being seen. This assumed discovery soon gave rise to the thought that the stars might be moved by these beings, instead of possessing, as they had previously been sup- posed to do, an inherent power of motion of their own. And these prime movers of the planets they concluded to be Gods, or moving spirits. Thus originated the notion of a plurality of Gods, each planet having a separate ruling Deity. And the sun—being greatly superior to, transcending in magnitude, light, power, and influence, all the other luminaries, with their quali- ties all combined — was, with the most childlike naturalness, supposed to be ruled by the chief of the Gods, “the Lord of lords and King of kings.” It was he who, every morning throwing open the magnificent portals of the Orient, — the huge golden gates of the eastern horizon, — slowly lifted aloft his stu- pendous body of lighf to dispel the deep dark gloom which for many hours had been spread like a pall over universal nature. It was he who, plowing his way through the heavens, despite the mist and clouds piled upon the great highway of his wonted march, rolled down at eventide the western declivity of the cerulean causeway to give place to Luna, queen of night, real- izing that, 190 THE BIBLE OF BIBLES. “ Soon as the evening shades prevail, The moon takes up the wondrous tale;” and that “ Ten thousand marshaled stars, a silver zone, Diffuse their blended radiance round the throne.” It was this mighty solar orb, “ the king of day,” who, having performed his wonted journey to the south, returned in early spring to banish the chilling blasts of the drear cold season ; to drive from off the earth the biting frosts and freezing snows of gloom-dispensing winter, and pour down, in lieu thereof, his genial and vivifying rays to waken the flowers ; to call forth vegetation, and ultimate^ ripen the golden harvest. In a word, he dispensed heat, light, life, and blessings innumerable over all the earth. How eas}r, how natural, then, it was for the untutored savage to conclude that the indwelling or ondwelling spirit of the sun was u the chief of the Gods,” to whom all the inferior Deities (those who presided over the stars) bowed in humble allegiance, acknowledging his superior sway, his right to rule over the boundless universe ! The sun, being thus the great central wheel of all recognized power,—i.e., the tabernacle or dwelling-place of the supreme, omnipotent God, —became the principal object of admiration and adoration, the pivot around which clustered their deepest devotional aspirations ; the subor- dinate Deities of the planets holding but a second place in their devout contemplations and uprising venerations. The worship of these imaginary beings, including the ruling and overruling “ God of all,” with his tabernacle pitched in the blazing sun, is now termed idolatry, and may be regarded as the second phase or form of this species of worship. Hence we may note it as a remarkable circumstance, that all the principal systems of religion now existing, as well as most of those which have passed away, exhibit very strong marks of this ancient solar worship ; and it is more especially remarkable, that both Juda- ism and Christianity, with all their exalted claims to a super- natural origin, should be, as they seemingly are, deeply tinctured with this ancient Sabean or solar worship. Distinct traces of it are observable in the whole religious nomenclature of Christian- PROGRESSIVE IDEAS OF DEITY. 191 ity. It, in fact, pervades the whole s}Tstem. This declaration is borne out by the fact that nearly every divine epithet, nearly eveiy name applied to the Deity in the Christian scriptures, including those addressed to Jesus Christ, and also nearly every theological term in both the Old and New Testaments, are traceable to the ancient solar worship ; that is, the words, when traced to their roots, or original form, are found to have been solar titles. We will present some samples by way of proof: The divine title Lord, in the New Testament, is translated from the Greek Kuros, which is the Persian name for the sun ; God is from Gad, an Ammonian name for the sun; Jehovah, by translation and declension, becomes Jupiter, which, according to Macrobius, is 44 the sun itselfDeity is from the Latin Bens, which is traceable to dies, a day,—a period of time measured by the sun ; Jesus is from Jes or J-es (with the Latin termination us), which means 44 the one great fire of the sun;99 and Christ is derived from Chris, a Chaldean term for the sun ; and so on of other divine titles. And whole phrases of scripture- texts disclose the same idolatrous solar origin. Why is Jesus Christ called 44 the sun of righteousness 99 ? (spelled s-u-n, let it be noticed), as this text, quoted from Malachi, is assumed to apply to him ; and why is the term 44 light,” so frequently used and preferred throughout the Christian scriptures, to denote the spiritual condition of man? Why are nations, whose minds are cultivated and stored with knowledge, said to be 44 enlightened 99 ? Certainly, to our external vision, they are as opaque as the most grossly ignorant barbarians. But they are called enlightened when advanced in knowledge, simply because all knowledge was once supposed to be imparted by the God of the sun through its descending rays of light. Hence light and knowledge are now synonymous terms. David says, 44 The Lord is my light and my salvation ” (Ps. xxvii. 1), —just what the ancient pagans used to say of the sun. Isaiah says, 4 4 The Lord shall be to thee an everlasting light’9 (Isa. lx. 19),— exactly such a conception as the ancient heathen entertained of the sun, to which its application is more obviously appropriate. Habakkuk says,44 His brightness was as light99 (iii. 4). Apply this language to the sun, and its meaning becomes strikingly 192 THE BIBLE OF BIBLES. significant. Christ is said to be “ a light to lighten the Gen- tiles,” “the true light,” “the light of the world,” &c. ; and yet we can not discover that those who have embraced his doctrines, and thus come into possession of this “true light,” shed any more light upon a devious pathway, traveled in the darkness of night, than the veriest Jewish pharisee or infidel. The Christian reader will reply, “ These phrases are mere figures of speech.” To be sure they are : we admit it. But then their derivation and origin are none the less obvious, and, when scru- tinizingly examined, disclose remote traces of Oriental idolatry ; and, moreover, they most unmistakably prove Christianity to be of heathen extraction with respect to its verbal habiliments, or external vestment, as well as the main drift and scope of its doctrines and teachings, as shown elsewhere. We will observe further, that such conceptions (found in the Christian Bible) as “God is a consuming fire,” “ God is light,” &c. (John i. 5), originated in the primeval ages, when God was supposed to reside in the sun; also such ejaculations as “O Lord, the Gentiles shall come to thy light, and kings to the brightness of thy rising ” (Isa. lx. 3). The words “ light,” “ brightness,” and “ rising ” apply with striking force to the sun, and were used by the ancient Persians in such a relation, while, on the other hand, it is difficult to discover any sense or appropriateness in applying them—at least the word “ rising ”— to the Supreme Being; for lie is represented as alwa}Ts occupying “ the highest heavens : ” so there can be no higher point to rise to. We might also ask, Wli}^ are “the Lord’s day” and “Sunday” used as s3’nonyinous terms ? or why is the Lord now worshiped on the very day anciently set apart for the worship of the sun or solar Deities? Do not these facts prove that many remnants of the ancient idolatrous religions are still retained in Christian theology ? Monotheism.—This word — from monos, one, or alone, and Theos, God — represents a belief in but one God. We have shown in the preceding section how a belief in a plurality of Gods originated. We will now trace the progress of this idea to a uni- tary conception of the Deity. It will be observed, b}" the study of ancient theology, that, as the human mind becomes enlightened PBOGBESSIVE IDEAS OF DEITY. 193 and expanded by the discovery of the laws governing the heav- enly bodies, the lesser or inferior Deities gradually fall into disbelief and disuse, and u the Supreme Holy One ” proportion- ally becomes exalted in the devout affections of the worshiping multitude, until most religious nations become, in one view, virtually and practically monotheists. And it may be remarked here, that, as neither the imaginary God nor carved images of God were objects of worship by the most enlightened classes of any nation, they can not strictly and truthfully be termed idola- ters. Hence some writers are bold to affirm there never was a nation of idolaters ; and we incline to this opinion-. We are also bold to affirm that there never was, properly speaking, a nation of monotheists, —believing in but one God, and no more, —neither Jews nor Christians excepted; and we are likewise prepared to exhibit the proof of the affirmation, that every nation, reported in history making a profession of religion, has acknowledged the existence of one supreme God. This is true even of those who believe in a multiplicity of Gods, — a circumstance which places both Jews and Christians in rather an awkward position, claiming as they do, and always have done, a monopoly of this faith ; and the fact that they have long professedly labored to bring other nations to this belief, while some of those nations have, as we shall show, been much more consistent, both in the belief and practice of this doctrine, than themselves, places them, as we conceive, in rather a ludicrous aspect. The Chris- tian Bible and the Christian world have arrogated vastly too much to themselves, and overstepped the bounds of truth, in claiming to be the only propagators of the unitary conception of a God, as the following citations from historical authorities will clearly manifest: — 1. Christians have a numerous cortege, or retinue, of angels in their system of inspired theology, as is shown in various parts of the Bible, which, in theological parlance, must be regarded as so man}" secondary Gods, inasmuch as they are assigned the same duties, perform the same functions, and sustain precisely the same relation to the supernal Deity as did the subordi- nate Gods of the pagans under the ancient systems. It is, in fact, only a change of name, in order to get rid of the illogical 104 THE BIBLE OF BIBLES.
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a widow’s barrel of meal and cruse of oil after they were nearly exhausted, so that they lasted for many months. In nearly all such cases we find incredible features, in addition to the impos- sibility of performing the act. No reason can be found, in the history of this case, for bestowing such miraculous favors upon this woman that would not apply to thousands of women now, some of them even in a worse state of suffering, and in greater need of divine aid. It does not appear that the miracle had the effect to convince anybody of the might and power of his God, nor that it was designed to produce such an effect. Hence nothing was accomplished by it but the relief of the poor widow’s wants, which was a very good thing; but, as we have already remarked, she had no more claim upon the benevolence and munificence of God than thousands of poor widows and others of the present day who receive no such aid. 4. The prophet performed, we are told, another miracle for the benefit of this woman, though we do not learn that she was more righteous than other women. Her son sickened and died (perhaps the meal was not in a very healthy condition) ; and Elijah restored him to life. If there were any truth in the story, it could be accounted for by supposing the boy was in a state of catalepsy, or trance, as life has been revived in numerous cases in persons in this condition in modern times ; and the conduct of Elijah furnishes some evidence that he understood it in this light. lie took the body into an upper room, so the performance should not be witnessed by an}7 of the company (perhaps for fear of being disturbed ; and he was probably apprehensive that they would suspicion, from his actions, that the boy was not dead). In fact the narrator does not say he was dead, but only that the breath had gone out of him ; and this could be said in any case of swooning, trance, or catalepsy. 5. Aliab is reported as reproving Elijah for bringing so much suffering upon the people by the great drought. The reason the prophet assigns for this divine judgment is worth}7 of note. It was because Ahab and his subjects worshiped a false God (Baalim). This explains the whole affair. The Jews were always assuming that those who did not worship as they did were worshipers of false Gods ; but there is no evidence of CHARACTER OF THE JEWISH PROPHETS. 183 this, and no reason in the assumption. As St. John (i. 18) declares, u No man has seen God at any time,” it follows that each worshiper, under every system of religion, pictures out the form, size, shape, and character of God for himself; and, certainly, other nations had as much right to form their own mental conceptions of God as the Jews had, and were as likely to form a correct idea of him as they. They could not picture out a worse God than Jehovah. Here we have a true explana- tion of the reason the Jews were perpetually denouncing and making war on other nations: it was simply because they would not subscribe to the Jewish creed. The Jews were creed- worshipers. 6. This conclusion is confirmed by the relation, in the next chapter, of a contest between the God of Elijah and the God of the prophets of Baal. We are told that Elijah’s God could kindle a fire upon the altar, while theirs could not. Here is admitted the existence of other Gods. The only difference be- tween them is, Elijah’s God was a little smarter. The same thing is aimed to be shown in numerous other contests between Jehovah and other Gods. It is merely a trial of skill, strength, and knowledge. 7. And because the God of the prophets of Baal fell a little behind, and could not quite equal the achievements of Jehovah, we are told that Elijah put the prophets all to death. Here is another circumstance tending to show that Elijah could not have been a true servant of a just God ; for such a God would not sanction such cruelty. But the story carries an absurdity upon the face of it. To suppose that four hundred and fifty men would stand quietly, and submit to be slain by one man single- handed and alone, without any resistance, is altogether too incredible to be entertained for a moment. 8. The next achievement of Elijah, after eating a barley cake, baked on the coals, and drinking a cruse of water (1 Kings xix. , was to walk forty days and forty nights, without stop- ping to eat or sleep. This performance was almost equal to that of the Hindoo, Yalpa, who walked round the sun in eleven hours. One story is just as credible as the other. 9. We are told that, when Ahaziah, who succeeded his father 184 THE BIBLE OF BIBLES. Ahab upon the throne, got crippled by falling, and sent to con- sult the God of Ekron, Elijah, on hearing of it, asked why he did not consult the God of Israel (2 Kings i. 6) ; and, when the king’s messengers reported to him what the prophet Elijah had said, he sent fifty messengers to the prophet to invite him to come and see him, that he might consult with him. These messengers treated him very respectfully, and called him u the man of God ; ” but the prophet, we are told, instead of com- plying with the king’s request, called down fire from heaven, which consumed the whole number. When the king heard of the circumstance, he sent fifty more messengers, who shared the same fate, and were likewise consumed by fire from heaven. An uncivil and ver}r wicked thing for a righteous prophet to do. 10. We are told that Elijah, in the course of his travels, came to a stream of water, and took off his mantle, and smote it. The water parted hither and thither, and permitted him to walk in the bottom of the stream. Another displa}T of his great miraculous power ; but it is void of truth. 11. The last astounding feat reported of this miraculous prophet was that of ascending to heaven in a chariot of fire, with horses made of the same material. Rather a hazardous mode of traveling. This stor}r is contradicted both by the laws of nature, and the express declaration of the Bible itself. The former teaches us that the fire would have been extinguished for want of oxygen before he had ascended many miles from the earth ; and the latter declares, u Flesh and blood can not enter the kingdom of heaven ; ” and also that “ no man hath ascended up to heaven but lie that came down from heaven,”—Christ Jesus (John iii. 13). There are several circumstances which render these marvelous achievements of Elijah wholly incredi- ble, in addition to their setting aside the laws of nature. We can not learn that any good was accomplished by it. It does not appear that anybody was converted to a life of practical righteousness; while we must assume that God must have had some great purpose in view to cause him to thus set aside and trample under foot his own laws. On the other hand, a great deal of bad feeling was engendered, and a great many lives destroyed. And then there is no allusion whatever to CHARACTER OF THE JEWISH PROPHETS. 185 these astonishing miracles in any other history. All these cir- cumstances and considerations warrant us in discarding the whole affair, though Christian writers attach great importance to it. The Feats of Elisha. The marvelous deeds of Elisha appear to be, to a considera- ble extent, a mere repetition of those of Elijah. Like his predecessor, he raised a dead child to life, increased the supply of oil for a widow after it had run short, and also increased the quantity of good water for the people by a supernatural process, though not by a shower of rain, as Elijah did, after a three years’ drought. There is evidently a disposition to imitate and outdo his predecessor: hence he brings water without the process of rain. There are two or three incidents in his his- tory worthy of notice : — 1. When Elijah took his perilous flight heavenward, and left him alone, we are told he rent his garments. This act, although customaiy among u the Lord’s holy people,” was rather an insane way of manifesting his grief. A man in this age doing so would be taken to the insane asylum. 2. The second performance of Elisha, deserving particular notice, was an act of malignant revenge upon some frolicsome boys reminding him that he was bald-headed. For this simple, childish, though rude, act of calling him u bald-head,” we are told he caused u two bears to come out of the woods, and tear forty-two of them to pieces.” Why the other children escaped this fate, we are not told. This conduct on the part of the prophet evinces a morose, cruel, and revengeful disposi- tion, instead of a philanthropic and benevolent one, as we should have expected the Lord’s chosen prophet to manifest. If the story were a credible one, it would be a stigma upon his character while it stands on the page of history. 3. There is one circumstance related in the history of Elisha which seems to indicate that he was a man of rather gross habits. It is stated, that, when he killed a yoke of oxen for food, he “ boiled their flesh with the instruments of the oxen,” and gave the people to eat (1 Kings xix. 21). We infer, from this lan- « 186 THE BIBLE OF BIBLES. guage, that the oxen were thrown into the cooking-vessel whole, without being skinned or cleaned. It must have been rather a rare dish, and a tough one also. 4. We will notice one more remarkable incident in the history of this remarkable prophet. We are told, that, as some men were felling some trees on the banks of the Jordan, one of them, by accident, let his ax fall into the stream. On the case being reported to Elisha, he soon relieved the man of his trouble by throwing a stick into the water, which caused the ax to swim. Here is another specimen of the philosophy of the Christian Bible. Heathen mythology is full of such lawless stories. When the boat in which a Hindoo was rowing capsized, and threw his dinner into the Indus, a fish was accommodating enough to arrest it in its descent, and bring it to the surface, and restore it to the hungry boatman. A very accommodating fish ! as much so as the stick ! We will now take a view of the moral bearing of the stories of these great “ God-chosen ” and “God-favored prophets/’ as one Christian writer styles .them. We must assume that God would not suspend the action of those laws which secure order and harmony throughout nature to perform such miracles as these prophets are represented as performing, unless some great and important end was to be accomplished by it. Well, let us see if this was the result; if not, we must assume that these miracles were never performed. According to Dr. Lardner, miracles were always designed to accomplish some great good, and generally to remove the skepticism of unbelievers, and to convince them of the mighty power of God. But we do not find that an}' such effects were produced by any of the miracles here reported. The performance of Elijah did not convert Ahab nor Jezebel, nor the worshipers of Baal, either to the faith or to a life of practical righteousness; nor did those of Elisha convert Naaman ; nor did either of the prophets convert or reform any of the thousands of heathen in the countries through which they traveled. The contemporary kings of Judah and Israel still continued in their ungodly course as before. In a word, nobody was benefited, nobody reformed, and no good effected by any of these miracles, only to a few individuals, who PBOGBESSIVE IDEAS OF DEITY. 187
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12. The fiendish act of David in placing the Moabites under saws and harrows of iron, and under axes of iron, and making them walk through brick-kilns (2 Sam. xii.), bespeaks a heart callous with cruelty, and unmerciful as a tiger. The very CHARACTER OF SOLOMON. 175 thought of it is calculated to chill the blood of a person with the feelings of common humanity. 13. David’s murder of five step-sons and two brothers-in-law, to gratify a malignant grudge toward the house of Saul, is another act showing the fiendish character of the man. 14. ,'WTien David was so old and stricken in years that no amount of bed-clothing could keep him warm, he made this a plea for marrying another wife — and a young maid at that — to lie in his bosom, and keep him warm (1 Kings i. 1). Lust knows no failure in expedients. 15. David’s advice to his son Solomon on his death-bed, to assassinate Joab and his other enemies, shows that his ruling passions — animosity and revenge — were strong in death. 16. And finally David’s wicked prayer, as found in the hun- dred and ninth Psalm, in which he invokes a string of the most horrid curses upon his enemies, culminates his immoral history. It completes the demoralizing picture of the “ man after God’s own heart.” Now, we ask in solemn earnest, is it not evident that a book indorsing such characters as David, placed in the hands of the heathen of other countries or the children of our own, must have a demoralizing tendency? Most certainty, if Franklin was right in saying, “ The reading of bad examples will make bad morals.” Remember, the perpetrator of all these crimes is said to be “ a man after God’s own heart.” If so, then God must have approved of all his crimes. But such a God will not do for this age; and to teach children and heathen such a lesson is calculated to efiect their moral ruin. II. Character of Solomon. Solomon’s writings and history both show that he was a liber- tine, a tyrant, and a polygamist. His tyrannical monopoly of seven hundred wives and three hundred prostitutes, making him a practical “ Free-lover ” on a large scale, is an indelible stigma upon his character. It was a usurpation of the rights, and a trespass upon the liberties, of nearly two thousand men and women. It prevented them from filling the mission or sphere in life that God designed them to enjoy. The organiza- tion of the sexes shows they were designed to be husbands and 176 THE BIBLE OF BIBLEB. wives and parents. And the nearly equal number of the sexes is an evidence that nearly a thousand men were deprived of wives by Solomon’s monopoly of women; while, on the other hand, those women were prevented from sustaining the true relation of wives. When he could not see those women more than once in three years by calling on one of them each day, it is a farce, and an insult to reason, to call them wives. Could a woman sustain the practical relation of wife to a man she only saw as husband once in three years ? The very idea is ridiculous, and a mockery of the true marriage relation. And yet this is the man who is represented as being such a special favorite of God as to receive a portion of his divine wisdom. It is a slander, if any thing can be, upon Infinite Wisdom. By reading his amorous song, we can learn his motives for enslav- ing such a large number of women. If this c c wise man ” is to be accepted as authority (and he should be if he got his wisdom directly from God), then we must relinquish all hope of an immortal existence. Hear him : “ For that which befalleth the sons of men befalleth the beasts: ... as the one dietli, so dieth the other ; yea, they have all one breath, so that a man hath no pre-eminence over a beast ’ ’ (Eccles. iii. 19). Here is a plain and unequivocal denial of man’s conscious existence beyond the grave. Nor does one Old-Tes- tament writer teach the doctrine. Job denies it in still more explicit terms, if possible. (See Job xiv. 10.) III. Lot and I-Iis Wife and Daughters. The act of Abram’s brother Lot delivering up his two daugh- ters to the Sodomites, u to do to them as is good in your eyes ” (Gen. xix. , must excite reflections in the highest degree revolting to the mind of every father who has daughters. The act of a father voluntarily offering up his virtuous daughters to gratify the depraved passions of a mob is too shocking to con- template. And to accept such a character as a “righteous man” must certainly weaken the faith of the Bible believer in a true system of morality, and plant in his mind a very low standard of the moral perfections of God. We arc told (Gen. xix. 2G) that Lot’s wife was converted CHARACTER OF THE JEWISH PROPHETS. 177 into a pillar of salt as a penalty for the simple act of looking back. Several absurdities are observable in this, story: — 1. It is difficult to conceive how any sin or crime could be attached to the natural act of turning the head to look in any direction, especially when no injunction had been laid upon the act. 2. If there were any thing so inherently wrong in the act of looking back as to be visited with such direful penalties, pillars of salt would soon become more numerous than frogs were in Egypt. 3. Reason would suggest that, to put the thing in shape to be believed by future generations, the woman should have been converted into some imperishable substance, such as granite, gold, silver, or pig-iron. A woman made of salt, or salt of a woman, would soon dissolve and disappear. 4. The Hindoos relate that a woman in India was once con- verted into a pillar of stone for an act of unchastity; and “the stone is there unto this day.’5 Here is a story with a better foundation: the Egyptians have the tradition of a woman being converted into a tree for the act of plucking some fruit after it had been interdicted. How many of these stories should we credit? CHAPTER XXXI. CHARACTER OE THE JEWISH PROPHETS. It is a circumstance indicative of the natural moral defects of the Jewish character, that their most 66 holy men,5’ who were assumed to be familiar with the counsels of Infinite Wisdom, and on terms of daity intercourse with Jehovah, yet were, according to their own history, men of such defective moral habits and moral character as to be unreliable either as exam- ples of moral rectitude, or with respect to their prophetic utter- ances. We will here present a brief sketch of the character of the principal prophets, drawn from their own “inspired writ- ings :99 — The leading prophet Isaiah says, “ The priest and the prophet 178 THE BIBLE OF BIBLES. have erred through strong drink. They are swallowed up of wine. They are out of the way through strong drink. They err in vision. They stumble in judgment” (Isa. xxiv. 7). Here is a sweeping charge against all the prophets, —not one of them excepted. If they err in vision (of course he means spiritual vision), then what reliance can be placed in their prophecies, especially if it is true, as he declares in chap, ix., that “ the prophets teach lies ” ? Then we can not confide im- plicitly in any thing they say. This conclusion, and also the foregoing portraiture of their character, is confirmed by Hosea, who says, in chap, ix., that “ the Lord will punish the prophets for their sins and their iniquities; ” also, “The prophet is a snare in all his ways; the prophet is a /ooZ,” &c. (Hos. ix. 7, 9). Micah says that they divined for money, and made the people err. What confidence, we ask, can be placed in men, either for truthfulness or as moral teachers, who are thus repre- sented by their own historians and their own friends to be almost destitute of moral principle ? Each one denounces all the others. The implied meaning in each case seems to be, “ Take my pills, and beware of counterfeits.” Zechariah, who was one of them, declared the Lord would drive them all out of the land with the unclean spirits (Zech. xiii. 2). We should not, however, be surprised to find them possessing such a character, when their God, Jehovah, is represented as being no better, and is on the same moral plane. They, in fact, make him responsible for all their moral derelictions and sinful acts by representing him as being the author or instigator. “If a prophet be deceived, ... 1 the Lord have deceived that prophet” (Ezek. xiv. 9). Here the word prophet is used in a general sense, so as to imply that none are excepted. Jeremiah takes God at his word when he exclaims, “O Lord, thou hast deceived me” (Jer. xx. 7). Here, it will be observed, the moral character of Jehovah and his prophets were all cast in the same imperfect mold. That superstition reigned supreme in the veiy highest order of the Jewish minds, to the exclusion of science, is shown by some of the wild, superstitious freaks of the prophets. Isaiah traveled through Egypt and Ethiopia three }'ears stark naked (Isa. xx. 3). Such a disgusting exhibition, if attempted in CHARACTER OF THE JEWISH PROPHETS. 179 this age of civilization, would terminate in a few hours by the lodgment of the lunatic in the calaboose. Jehovah, it appears, first prompted the act, and afterwards spoke approvingly of it by saying it was performed by “ my servant Isaiah” (Isa. xx. 3). Ezekiel and Habakkuk both would have us believe that God seized them by the hair of the head, and carried them, —the former, the distance of eight miles ; and the latter, three hundred miles. How Jehovah himself traveled while performing this feat of carrying the prophets is not explained. It must have been rather an unpleasant way of traveling, and must have caused some serious perturbation of mind lest the hair-hold should slip, and precipitate them to the ground. If this mode of travel could have been continued, it would have superseded the necessity of railroads. Ezekiel, we are told, lay three hundred and ninety days on his left side, and forty days on his right side ; and then, having swallowed a roll of parchment with the aid of Jehovah (Ezek. iii. 1), he was prepared for business. We are not told what was the object in swallowing such a formidable document, or how he managed to get into his stomach an article having a diameter four times that of his throat. Jeremiah wore cords around his neck, and a yoke on his back (rather a singular place for a yoke). Hosea claimed that God commanded him twice to go and marry a whore (Hos. i. 2). This looks like a connivance at, if not a tacit indorsement of, whoredom. Eze- kiel relates a “ story” about being carried by u the hand of the Lord,” and set down among some old dry bones, which he proceeded to invest with human flesh and sinews, and then drew skins over them to hold the flesh and bones together (Ezek. xxxvii.). Having thus manufactured a new supply of the genus homo, he invoked the four winds to inflate their bodies with breath, when, lo! there “ stood upon their feet an exceeding great army.” We use his own language. Here is a story that casts all the wild and weird tales of heathen mythology in the shade. There would have been no necessity for drafting soldiers in the recent Rebellion if the country could have been blessed with such a creative genius as Ezekiel. Such stories set 180 THE BIBLE OF BIBLES. all logic at defiance. If the first commandment, “Multiply and replenish the earth,” had been neglected so as to render it necessary to adopt another process for increasing the number of human beings, certainly a more rational and decent mode might have been invented. We will not relate any more of the curious capers of these “ inspired men of God.” Some Christian writers have disposed of such erratic conduct, and such wild freaks of fancy, b}r assuming them to be the garb or metaphor of some great spiritual truth. This is ex- plained by the proverb, “ Necessity is the mother of invention; ” but the common mind knows nothing of these inventions of the priesthood to save the credit of the Bible. Hence, whether true or false, such an explanation does not destroy the demoralizing influence of such ideas and language upon the public mind; and then it is derogatory to the character of God to assume he would do such senseless and unrighteous things as are related in some of the above cases. We insist that it would be a serious calamity upon the country to make a book containing such moral lessons, or rather immoral lessons, “the fountain of our laws and the supreme rule of our conduct,” as urged by the Evangelical Alliance ; and it is a sorrowful and deplorable circumstance that such a book is circulated among the heathen by the thousand as guides for their moral conduct. We wish they would refuse to accept it, as the Japanese have done in the past. II. The PnoniETS Elijah and Elisha. There are some peculiar features in thd history of these two Hebrew prophets, for which they seem to merit a special notice. They appear to have been on very familiar terms with Jehovah ; and the whole machinery of heaven, we are led to conclude, was under their control, with no special reason why they should merit such divine partiality, as they were not overstocked with practical righteousness. The acts of raising the dead and con- trolling the elements appear to have been to them very common- place performances. One of Elijah’s greatest miraculous feats was that of “ shutting up the heavens,” so that there was no dew nor rain for three years (1 Kings xvii. 1). Aside from CHARACTER OF THE JEWISH PROPHETS. 181 the absolute impossibility of intercepting the action of the laws which control and regulate* the entire machinery of the universe, there are several considerations which render this story wholly incredible. It appears, from the language used, that this drought extended over the whole earth, and all nations must have suffered the direful consequences; and yet none of their histories allude to it. The absence of rain and dew for three 3^ears must have caused the surface of the earth to become dry and parched to a considerable depth, particularly in the torrid zone. The creeks and rivulets must have been dried up. Every spear of grass, every tree, every plant, must have withered and perished ; and all the cattle must have died for want of food and drink ; and the people must have shared the same fate. Indeed, not a living thing could have been left upon the face of the earth where this drought prevailed. And yet no other history makes any allusion to such a calamity ; and a circumstance which ren- ders it more incredible is, that the moisture which is constantly ascending from the earth could not have been held in the upper strata of the atmosphere for half that period of time. When it ascends and accumulates, and becomes sufficiently condensed, it must fall in the shape of rain. 2. It appears that the prophet himself, in order to escape the fatal consequences of this terrible visitation of divine wrath, was instructed to flee, and hide near the Brook Cherith, which was in the vicinity of Jordan. Here, we are told, he was fed by a raven, which brought him both bread and water. The queries naturally arise here, Where did the raven obtain those articles of food ? Why can not suffering and starvation be pre- vented at the present day by a similar expedient ? Why should several millions of human beings have suffered a terrible death by starvation in India within a recent period, if ravens can be employed as messengers of mere}" ? Why should God be par- tial? The preservation of the life of the prophet could not have been of so much more importance, judging from his sub- sequent history, as he achieved but little good afterward ; and, as nobody claims to have seen the raven but Elijah, the case looks a little doubtful. 3. The next miraculous feat of Elijah was that of increasing 182 THE BIBLE OF BIBLES.
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represented as saying, “ Abraham kept all my commands, all my statutes, and all my laws.” (See Gen. xxvi. 5.)
Hence the inevitable conclusion that Abraham was living up to the commands, statutes, and laws of God, while committing these crimes and outrages upon humanity. What a moral, or rather immoral lesson, is this to place before the heathen of for- eign countries, and the children of our own, who read the Bible ! It must have a tendency to demoralize them, and encourage them in the commission of similar crimes, as certainly as they are beings endowed with human frailties. Note these facts.
10. And we find other disgraceful, as well as incredible, deeds charged to the father of “ the faithful.” The account of the surrender of his manhood, and the obliteration of ever}- impulse of parental feeling required to obtain his consent to butcher his son Isaac upon the altar, imparts a humiliating moral lesson (Gen. xxii.). It matters not that he did not commit the deed. He consented to do it, and was ready to do it; which proves a state of mind calculated to make humanity shudder. The New- Zealanders have been known to point the missionaries to this example as a justification of their cruel practices of slaughtering human beings. If a father in this age of civilization should do such a thing, or even attempt it as Abraham did, he would be looked upon as a monster in human shape, or perfectly insane, even if he should claim that God called upon him to perform the act. It would have been infinitely better to disobey such a God than to disobey and outrage every parental and kindly im- pulse of his nature. But the case furnishes prima-facie evi- dence that Abraham was under a religious delusion in supposing God required the performance of such an inhuman deed. To assume that he did would make him more of a demon than a God. Any man or woman is to be pitied whose education has misled him or her, and blinded them so that they can not see that the reading of a book teaching such lessons must prove morally injurious to the mind.
11. The injunction on Abraham to slay his son is said to have been imposed upon him to try his faith. His faith in what? I would ask. Faith in his own humanity? faith in his love and affection for his son? Nothing of the kind ! but faith CHARACTER OF ABRAHAM.
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in his susceptibility of rendering himself an inhuman monster. Let us suppose a father says to his son, u Richard, I want }tou to draw a knife, and cut your brother Robert’s throat; ” and afterwards explains the matter by telling him he issued this or- der to try whether he would obey him. But his son would evince more manhood, and a better moral character, by refusing to obej^ him. It is much better to obey the dictates of con- science, humanity, and mercy, than to obey a father or a God in a case like this.
12. And Jehovah is represented as saying, through an angel, u Now I know that thou fearest God ” (Gen. xxii. 12) ; equiv- alent to saying, “ If I had not tried this experiment, I should not have known any thing about it.” What blind mortals human beings can become, to suppose that a God of infinite wisdom, who “ searcheth the hearts of all men,” must resort to cruel and shocking experiments to find out the the state of their minds !
13. But the history of the case discloses the fact that it did not effect the end desired, — that of proving Abraham’s faith, — not in the least, unless we assume that Abraham lied in the case. For he said to the 3'oung men while on the road to the altar, u Abide here until we [mj^self and son] go yonder and worship, and come again to you.” Here is evidence that Abraham knew he wx>uld bring his son back alive ; that is, that Isaac would return with him, or that he told a falsehood in order to deceive. The reader can seize which horn of the dilemma he prefers. If he knew what the issue of the case would be, it would, of course, be no trial of his faith whatever. And yet Paul and other New-Testament writers laud the act as being one of great merit and a proof of his faith.
14. We must hasten on. We can only give a passing notice of a few other acts of this illustrious patriarch, in whom u all the nations of the earth were to be blessed.” Jehovah is repre- sented as saying to Abraham, on a certain occasion, u I will go down now, and see whether they [the Sodomites] have done according ” to my desire. “ If not, I will know ” (Gen. xviii. 21). This is one of several cases in wThich u the Judge of all the earth ” is represented as abandoning the throne of heaven, and coming down to learn what was going on below. What a contracted and ignorant being was the Jewish Jehovah! 170
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15. The mission of Jehovah at one time, when he called upon Abraham, was to inform him that his gray-headed wife, ap- proaching a hundred years, was to be blessed with a son in her old age. Has it never occurred to Bible admirers that this and other similar cases represented the Almighty, whom “ the heav- en of heavens can not contain,” as traveling over the country in the character of a fortune-teller, notifying old women that the laws of nature would be suspended long enough to allow them to be blessed or cursed with the care and perplexity of children in their old age ?
16. It should be noticed that Abraham’s God never reproved him for any of his misdeeds; while, on the other hand, the heathen King Abimelech called the man of God to account for his moral defects (Gen. xx.).
17. One of the most dishonorable acts recorded in the history of Abraham’s God was that of bringing a plague upon Pharaoh and his household for receiving Abraham’s wife, when it was brought about wholly through his treachery and misrepresenta- tion, and tv hen it appears that Pharaoh treated her in the most respectful manner.
18. But, with all these moral stains upon the character of Abraham, it becomes a pleasant task to record one good act in his life. lie seems to have presented the practical proof that he was a better man than his God ; for, when Jehovah threat- ened the destruction of Sodom for her wickedness, Abraham remonstrated, and suggested that it would be an act of injustice to destroy the righteous with the wicked. It appears that this moral consideration had escaped the mind of Jehovah. What an inconsiderate, reckless being Bible writers represent the Almighty as being!
1 \). Abraham, according to his history, was a man of valor, and achieved some great exploits. For instance, with the assistance of his regiment of one hundred and eighteen servants, he chased at one time four great kings, with their mighty hosts, —the King of Babylon, the King of Persia, the King of Pontus, and the King of Nations (Gen. xiv.). lie drove them, we are told, more than a hundred miles, and recovered his brother Lot from their grasp. A few such daring heroes could have put down the American Rebellion without a battle. CHARACTER OF ABRAHAM,
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20. We will only observe further, that this 44 true servant of the Lord ’ ’ was both a polygamist and an idolater ; at least we have the authority of the Jewish writer, Philo, for saying that his father was a maker of images, and that Abraham worshiped them. Such is a brief outline of the character of the man who is held up as an example for us to imitate, and through whom 44 all the nations of the earth are to be blessed,” and the man who stands at the head of that nation through which, we are told, a revelation has been given to the world which is to effect the moral regeneration and salvation of the whole human race. Whether the means are adapted to the ends, the reader is left to judge.
II. Character of Isaac.
1. In accordance with the adage, 44 Like father, like son,” we find Isaac carrying out the same spirit of fraud and deception practiced by his father. When 44 the men of the plain asked him about his wife, he said, she is my sister ” (Gen. xxvi.) ; and this man Isaac was another of 44 the faithful servants of the Lord.”
2. If the statement is true that the Lord struck Ananias and Sapphira with sudden death for telling a falsehood, as related in Acts v., the question naturally arises, Why did Abraham and Isaac escape the same fate, as they were guilty of the same sin? Why this partiality? Manifestly, this is a bad lesson in morals.
III. Character of Jacob, Moral Defects of.
1. 44 Like father, like son,” is again verified in the practical life of Jacob. We find this patriarch excels, in moral defects, both his father and his grandfather.
2. His conduct toward his brother Esau, in robbing him of his just and inherited rights, is an act which stamps an eternal stigma upon his character. When Jacob’s father, old and blind, asked him, 44 Art thou my son Esau?” he replied, 441 am” (Gen. xxvii. 24), thus telling a base falsehood, and deceiving his old father; and this deceptive and underhanded act caused his brother 44 to cry an exceedingly bitter cry ” (Gen. xxvii. 34). What an unfeeling brother was this 44 true servant of the Lord ” ! It appears that Isaac and Jehovah both intended that Esau should inherit the blessing; but Jacob outwitted them by the 172
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aid and connivance of his mother. This is but a sample of the character and conduct of the family throughout their whole history.
3. Jacob seems to have entertained very singular and selfish ideas in regard to his religious obligation to serve and worship his God. He made it entirely a question of bread and butter, or, rather, of bread and raiment. He proposed to strike up a trade with Jehovah relative to his future allegiance to his gov- ernment, and to fix the terms of the contract himself (Gen. xxviii.). He kindly and condescendingly told Jehovah, that if he would provide him with food and raiment, and be his con- stant companion in the future, “then shall the Lord be my God, and this stone shall be God's house; and I will give one- tentli to the Lord of what he giveth me ” (Gen. xxviii. 20). Here is the attempt to drive a bargain with Jehovah on the quid-pro-po principle. We are not informed how Jehovah ap- preciated this kindly offer. This is an unfortunate omission, as every reader must feel interested in knowing whether he ac- cepted the proposition; and henceforth he whom “the heaven of heavens can not contain ” took up his abode in the patriarch’s little stone hut. We are led to infer, that, if Jehovah refused to accept his terms, Jacob would henceforth refuse to be a subject of God’s kingdom, and thus bring him to grief. This is a sample of the childish conception entertained by the whole Jewish nation of “ the God of the universe,” if we may presume their God was any thing more than a family or national deity.
4. The proncncss of the Lord’s hoi}’ people to falsify, cheat, and deceive is well illustrated in the case of Laban, who, after Jacob had, by a fair contract, labored seven years for him for his daughter Rachel, would not let him have her, but forced his older daughter Leah upon him ; and, when Jacob complained, he told him lie must serve seven years more if he got Rachel; and his love for her prompted him to accept the terms. But he seems not to have been well compensated for his fourteen long years of* toil for these two sisters. Their subsequent conduct indicates that he fcfc paid dear for the whistle; ” and one month’s labor ought to have paid for both, even at ten cents a da}’, for they both turned out to be failures. They were, however, a fair CHARACTER OF DAVID.
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specimen of the race. Rachel stole her father’s images; and, when pursued and overtaken by him, she hid them, and told him a falsehood to conceal the act. The circumstance of her father . having images, and of her stealing them, is an evidence that both were idolaters (Gen. xxxi.).
5. It is easy to see, from the foregoing facts, from what source the Jewish proclivity to idolatry and also to falsehood was de- rived. The latter was practically manifested by four hundred prophets at one time. It is true the Lord was charged with putting the lie in their mouths (1 Kings xxii. 22).
6. We are told, that, on a certain occasion, u the sons of Jacob answered Shechem, and Hamor his father, deceitfully” (Gen. xxxiv. 13) ; by which it appears the spirit or propensity to fraud and deception was still transmitted to their posterity.
CHAPTER XXX.
CHARACTER OF DAVID-HIS NUMEROUS CRIMES.
Here is one of the illustrious Bible characters who has been held up to the world for several thousand years as the “ sweet singer of Israel,” and u the man after God’s own heart;” whose life is stained by the commission of a long list of crimes of the blackest character, some of which would send him to the State prison for life if committed in this morally enlightened age.
1. One of his first acts of moral delinquency was that of turn- ing traitor to Achish, King of Gath. After the king had kindly given him a ruler ship over the city of Ziklag, he manifested his ingratitude by waging an unprovoked war for plunder upon the king’s friends and relatives, to rob them of their cattle (1 Sam. xxvii.).
2. David, with an army, committed a similar act of aggression and spoliation upon the rights and property of Nabal, to attain his cattle by robbery (1 Sam. xxv.).
3. David at one time turned traitor to his own nation by join- ing the army of Achish to fight them (1 Sam. xxix.). 174
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4. David obtained possession of the kingdom of Ish-bosheth by bribery and intrigue, after acknowledging him to be a right- eous man (2 Sam. iii.).
5. David robbed Mephiboshetb, the son of his bosom-friend Jonathan, and a poor cripple, of one-half of his estate, upon the plea that might makes right (2 Sam. xvi.).
6. David connived at some of the most abominable and atrocious crimes of his sons (2 Sam.).
7. The manner ill which David obtained his first wife Michal is shocking to all who possess kind and philanthropic feel- ings. Saul had proposed a hundred foreskins of the Philistines as the price of his daughter; but David, in wanton cruelty, killed two hundred for this purpose.
8. The manner in which David obtained his beautiful wife Bathsheba, to add to his list of wives, might be tolerated in that era of barbarism ; but it must be looked upon at the present time as an act of cruelty and wickedness. He said to Joab, kCSet Uriah in the front of the battle . . . that he maj" be smitten and die ” (2 Sam. xi. 15) ; which was equivalent to sla3Ting him with his own hands, and for no crime, but solely to get his widow for a wife.
9. Thus, we see, David was not only a polygamist, but he obtained his wives by fraud, murder, and intrigue.
10. David’s dancing naked in public was an indecent act, although several cases are reported of u the holy” men of that age appearing in public in a state of nuditj\ His wife Michal upbraided him for u uncovering himself to the eyes of the handmaids, his servants, as one of the vain fellows shamelessly uncovereth himself” (2 Sam. vi.). It is said that “ David danced before the Lord with all his might.” Can we suppose the Lord would fancy such sights?
11. David’s treatment of the Moabites in killing two-thirds of them without any just provocation is an act that would hang any man of the present da}r (2 Sam. viii.).
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CHARACTER OP MOSES, MORAL DEFECTS OP.
Tiie history of Moses is so intimately and thoroughly inter- blcndcd with that of the Jews, that, to present the character of one, is to present the character of the other. We shall there- fore devote but a brief chapter to a special exposition of his character, as it will be found fully set forth in the history of CHARACTER OF MOSES.
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the Jews, and the practical illustration of their moral character. No religious chieftain ever claimed to be on more intimate terms with God,, and no writer ever presented a more dishonorable exhibition of his character. He made God the author of nearly every thing he said and did, no matter how wicked, how cruel, how demoralizing, or how shocking to decency or refined moral sensibilities. If some of his characteristics of God are not blasphemous, we can have but little use for the word. Some of his laws serve as an illustration of this statement. He sa}^, u The Lord spake unto Moses,” and told him that no person with a flat nose or crooked back or broken hand, a crooked eye, or who was lame or possessing any kind of a physical blemish, should be admitted into the congregation of the Lord (Lev. xxi.) This was punishing the unfortunate for defects they could not help, thus aggravating the misfortunes of a class who, above all others, had special claims upon his kindness on account of the very defects for which they were excluded. These laws, and many others no better, sufficiently illustrate the character of the man. His penal code, which inflicted death for two hundred acts, many of them no crime at all (such as picking up sticks on the sabbath to make a fire to cook their food with), furnishes conclusive evidence that he was a cruel and unmerciful lawgiver. And the fact that he was almost constantly engaged in a bloody warfare with neighboring na- tions, with the avowed determination to exterminate them, and “ leave nothing alive that breathes,” simply because they pre- ferred to worship some other God than the cruel Jehovah, leads to the conclusion that he was a bloody-minded warrior. Had Christ lived under the Hebrew monarchy, Moses’ laws would have put him to death; and yet they both claimed to derive their moral code from the same God, the Jewish Jehovah. A circumstance is related of Moses killing an Egyptian, and hiding him in the sand. And it is stated, u He looked this way and that way” before committing the deed, and then concealed the dead body. This implies that he felt guilty, and that it was an act of murder in the first degree. Although every chapter of Moses’ history proves him to have been a cruel and bloody- minded barbarian, with a moral code possessing but a slight ex- 162
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hibition of the elements of mercy, humanhy, and justice, yet Dr. Gaussel, in his 44 Theopneustia,” calls him 44 a holy and divine man,” and says, 44 He was such a prophet, that his holy books were placed above all the rest of the Old Testament.” The doctor furnishes us one of the many cases of the blinding and biasing effect of a perverted religious education, and an argument in favor of laboring to supersede Bible religion with something better. Here we will notice it as a curious circum- stance, that, after Jehovah had occupied but six days in creating eighty-five millions of worlds, and made most of them in a few hours, it should have taken him and Moses both forty days to write a law, and a very imperfect one at that. And then it would seem it took Jehovah three thousand years to make a devil, as his Satanic Majesty does not figure in the Jewish hier- archy till after the lapse of that period.
One of the most conspicuous traits in Moses’ mental compo- sition was an unbounded self-esteem. Although he claimed to be in constant consultation with Jehovah, he seldom j’ielded to his advice when it conflicted with his own judgment. On the contrary, he several times detected his God in error, and ad- monished him, and entered into an argument to convince him that he was wrong; and, of course, he alwa}rs came out first best in the logical contest. Take, for example, the case of Aaron making the golden calf. It occurred while he and Jeho- vah were engaged in writing 4 4 the holy law” on Mount Sinai. When the case became known to Jehovah, it so disturbed and aggravated him, that he at once declared he would not only punish the guilty sinner, — the apostate Aaron, — but would exterminate the whole race. But the better tem- pered and more considerate Moses began to reason and remon- strate against such a rash act. He appealed to his honor and love of approbation, and told him the Egj-ptians would report that lie was not able to get his 44 holy people” to the prom- ised land, and hence killed them to conceal the failure. 44 Oh, yes, Moses, jtou are right! I never thought of that,” was the seeming reply of Jehovah. And thus Moses proved to be smarter than his God, and enlightened his ignorance.
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between Moses and the still more ancient Egyptian Mises, or Bacchus. It is so striking, that we can not resist the convic- tion that they were originally closely connected with each other. 1. Bacchus, like Moses, was born in Egypt. 2. Bac- chus, or Mises, was also exposed to danger on the River Nile, like Moses. 3. Bacchus lived on a mountain in Arabia called Nisas ; Moses sojourned on Mount Sinai in Arabia. 4. Bac- chus passed through the Red Sea dry-shod with a multitude of men, women, and children, as Moses is represented as doing.
5. Bacchus likewise parted the waters of the River Orontes, as Moses did those of Jordan. 6. Bacchus commanded the sun to stand still, as Moses’ friend Joshua did. 7. Bacchus, with his wand, caused a spring of wine to spring from the' earth, as Moses did a spring of water to flow from a rock with the “rod of God,” or “the rod of divination.” 8. Mises, like Moses, also engraved his laws on tables of stone. 9. Both have been represented in pictures with rays coming out of their heads, indicative of the light of the sun. Thus, it will be observed, the resemblance runs through nearly the whole line of their history. That Bacchus figured in history anterior to the time of Moses, no person versed in Oriental history can doubt, — a fact which impels us to the conclusion that the two stories got mixed before the history of Moses was written. There is one important chapter in the practical life of Moses we can not omit to notice before we close his history, as it furnishes a still fuller illustra- tion of his character. We allude to his deliverance of “ the Lord’s holy people” from Egyptian bondage. Several of the incidents in this narrative are incredibly absurd; and some of them of such demoralizing tendency, that it becomes the duty of the moralist to expose them to view. The conduct of his God Jehovah toward the King of Egypt in this case is so repul- sive and unjust, that it must call forth the condemnation of every honest-minded reader possessing a true sense of justice.
1. We are told that Jehovah, through Moses, frequently ordered Pharaoh to let his people go, and then as often hard- ened his heart that he should not let them go ; and finally pun- ished him with death because he was unwilling to let them go. It would certainly be difficult to discover any sense or any justice or any consistency in such conduct. 164
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2. It looks like not only a strange kind of justice, but mon- strous injustice, for Jehovah or any God to- kill a man for doing what he had purposely compelled him to do. Live frogs, lice, flies, blood, vengeance, and death were poured out upon the king and his subjects, ostensibly for the purpose of compelling him to liberate the Jewish nation; and yet it was moralfy impos- sible for him to do so, because the same Jehovah had planted in his mind the determination not to let them go.
3. When Moses spake to Pharaoh in the name of Jehovah to release the Israelites, the king asked, “ Who is the Lord [thy Lord] that I should obe}7 his voice? ” Here let it be borne in mind that different nations had their own Gods. And Moses’ God is here the same itinerant being who had been rambling about among the bushes, hunting his lost child (Adam), eating griddle-cakes with Abraham, wrestling all night with Jacob, getting whipped in a fight with the Canaanites, &c. Pharaoh was therefore justified in calling for his credentials.
4. In nearty all the contests between Jehovah and other Gods, their power is full}T admitted ; and their success was only secondary to that of the God of Israel. The question was not, Shall Jehovah succeed, and other Gods fail? but* Shall Jehovah be awarded the first prize in the contest, and his name stand at the top of the list ?
5. There are man}’ texts in the Bible which go to show that
Jehovah was jealous of other Gods, and perpetually in fear of being outgeneraled by them. “Ye shall know that I am the Lord,” was the constant burden of his song. In the case be- fore us he is represented as saying to Pharaoh, “In this thou shalt know that I am the Lord ” (Exod. vii. 17). “ It is true
you have a God, and he is ver}7 smart and powerful; but he can’t come up to me.”
C. Jehovah seems to have been actuated by an aspiration for fame and power, as well as by a sympathy for his people in this contest with Pharaoh ; for he is represented as sa}’ing, “ I will get me honor upon Pharaoh and his host” (Exod. xiv. 17). Here seems to be displa}Ted a spirit of vanity, and a thirst for gloiy, —the aspiration of vain rulers and petty t}Tants.
7. The magicians kept up with Moses’ God in the perform- CHARACTER OF MOSES.
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ance of miracles till it came to making lice : here the}- failed. We might conjecture it was because all the dust had been already converted into lice by Jehovah, were it not that they had pre- viously converted the water into blood just after Jehovah had performed that miracle, and left not a pint to drink.
8. In the achievement of all the ten prodigies, there is no inti- mation but that the heathen magicians performed the miracles in the same manner that Moses did, and with equal success in most cases and in all the most difficult ones ; thus leaving Jeho- vah no laurels worth boasting of.
9. There must have been a great many thousand honest men and women in Egypt; and yet Jehovah is represented as killing the first-born of all Egjqptian parents without an}r distinction of character, or any regard to their innocence ; and even the first- born of beasts also. In the name of justice and mercy, what sin had the beasts committed that they had to be punished ?
10. We are somewhat puzzled to see how the magicians could turn all the waters of Egypt into blood, when it was already blood, having been converted into blood a short time before by Moses and Jehovah.
11. And it seems strange that Pharaoh should have horses enough for six hundred u chosen chariots ” (Exod. xiv. 7) after they had all been killed three or four times by some of the plagues of Egypt.
12. It is not strange that Aaron’s rod should swallow up the others as represented ; for he had such a start in the business, and had made such a large serpent, he had probably used up most of the materials, and left nothing but scraps for making others.
13. The Christian who can lay down his Bible after reading such stories as this, and not feel his natural and instinctive love of honesty, justice, and morality weakened, must be strongly fortified by nature against moral corruption. 166
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CHAPTER XXIX.
CHARACTER OF ABRAHAM, MORAL DEFECTS OF.
A brief history of the father of the Jewish tribe will tend to illustrate and indicate the character of the whole nation, as chil- dren usually inherit the qualities of their parents.
1. We will first notice the great promise which Jehovah made to Abraham with respect to the boundless extent of his future dominion. His seed were to be as the dust of the earth or the sands of the sea for multitude (Gen. xiii. 16). And how lias this promise been fulfilled ? Why, after a faithful compli- ance with the command to u multiply and replenish the earth’’ for more than three thousand years, his whole tribe only num- bers about six million souls, which is less than one in two hun- dred of the entire population of the globe. It would take but a few handfuls of dust to furnish the particles to represent the number, instead of all the dust of the earth as promised or predicted.
2. Jehovah promised Abraham, in the second place, all the country u from the river of Egj’pt to the great river,—the River Euphrates” (Gen. xv. 18). And yet, after the lapse of three thousand years, we do not find them occupying a foot of it. Another failure to execute his promise.
3. “To thee will I give it [the promised land], and to thy seed for ever” (Gen. xiii. lf>). It will be observed here, that the title and possession was to be perpetual, —to the end of the world, “for ever.” And }Tet it lias been in the possession of other nations five or six times ; and now not one family of the Lord’s holy people can be found there. Another signal failure.
4. .Jehovah promised Abraham all the land u from the river of Egypt to the River Euphrates ; ” but they have never had possession of the country within two hundred miles of the river CHARACTER OF ABRAHAM.
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of Egypt (Nile). A writer quaintly suggests that Jehovah could never have previously seen the country he selected for his holy people, or he would not have chosen it; for all modern trav- elers agree in describing it as being a poor, mountainous, rocky, barren, and desolate country. One writer says, “ It is a coun- try of rocks and mountains, stones, cliffs, bounded by vast, dreary, and uninhabitable deserts. St. Jerome describes it as being “ the refuse and rubbish of nature.” And this is the country, let it be remembered, that Jehovah promised his people as the chosen spot of the earth. How little he knew of geography!
5. Jehovah and Abraham appear to have been very intimate friends, as they ate and slept together; and the “Judge of all the earth” was often a guest in the little, narrow, mud-built hut of the patriarch to eat veal, parched corn, and griddle-cakes with him, and have his feet washed also by the old man (Gen. xviii. 18). From such circumstances it would appear that Jeho- vah traveled over the country in the character of a foot-pad or “tramp,” and got into the mud occasionally. It is strange that Christians can read their Bible without noticing this dispar- aging caricature of their God.
6. Abraham’s conduct towards his servant-girl Hagar is both disgraceful and inhuman, as he first destroyed her character and virtue by criminal intimacy, and then turned her and her child into the wilderness to starve (Gen. xxi.). Such conduct is certainly very reprehensible.
7. And this is the man who is represented as being chosen by a God of infinite wisdom, infinite purity, and infinite holiness, to stand at the head of the moral regeneration and salvation of the whole human race. Such a conception is derogatory to the divine character, and demoralizing to those who read and believe it.
8. Among other immoral and disgraceful acts of “ God’s chosen servant,” “the righteous patriarch,” “the Holy man of God,” was that of uttering.the most shameful and unblushing falsehood. He is charged with intentional lying on two different occasions, in representing his wife as being his sister, —once to Pharaoh, and once to King Abimelech; and his wife indorsed his falsehood. (See Gen. chap. xii. and xx.)
9. And yet, in the face of all these immoral deeds, God is 168
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Both parties were apparently happier when separated, as they were several times, —on one occasion for a long period (Lam. v. 20). And yet, according to the biblical history of the case, the}" got along as well, were as moral and as happy, as when their God was with them. Hence it is evident, if he had never returned, the}" would have sustained no serious loss or disad- vantage in any way. The case furnishes an argument in favor of that class of people who are frequently denounced by the priesthood for u living without God in the world.” If “ God’s own people ” could get along without him, why can not men and women of this intelligent age? And the reason he assigns for remaining with them as much as he did shows it was not from natural affinity or affection for them, but because he had u promised ” to do so. Did he not know that u a bad promise is better broken than kept?” Another circumstance which implies that Jehovah cherished but little respect for his people, and cared but little about them, is that, from his neglect (as it seems most natural to attribute it to this cause), they were lit- erally broken up while he was apparently with them. One portion of them fell into the hands of Shalmaneser, King of Assyria, and the other portion into the hands of Nebuchad- nezzar, King of Babylon; and they were never able to regain their political power as a nation afterwards. And, to cap the climax, ten out of the twelve tribes were lost entirely, thus leav- ing Jehovah almost childless, and destitute of worshipers. And a search for them for several thousand years has failed to bring them to light. This circumstance is entirely irreconcilable with the idea that the Jews were the special favorites of God. In- deed, it prostrates the assumption entirely beyond defense. It proves, also, that Jehovah’s promise never to leave or forsake them was not adhered to. (See 1 Sam. xii. 22.) And the language and conduct of the God of the Jews on several occasions imply that, if he ever did make choice of them as his pets, he was disappointed in them, and repented of the act. When lie exclaimed, u I have nourished and brought up children, and they have rebelled against me” (Isa. i. 2), he virtually confesses he had been short-sighted, or that he had erred in judgment in selecting the Jews as special favorites. BIBLE CHARACTERS. 155 Certainly this is the language of vexation and disappointment, and want of judgment or foresight. 2. We are told 44 he hated his own heritage ” (Jer. xii. . Here is evinced again a feeling of hatred, vexation, and dis- appointment, that no sensible being should manifest, much less a God. 3. 44 He gathered unto him the children of Ammon and Ama- lek, and went and smote Israel” (Judg. iii. 13). This was a traitorous act, calculated to discredit any being. Hence it could not have been the act of an all-wise and benevolent God. Think of such a being getting into a squabble with his own children, and having to invoke the aid of heathen tribes to subdue them, and get him out of the difficulty! One day he heads an army composed of his 4 4 peculiar people ” to fight the heathen, with the avowed determination to exterminate them, and 44 leave nothing alive that breathes.” The next day he gets out of patience with their stubbornness and iniquity ; his fury gets up to fever heat; and he traitorously abandons them, and joins those same enemies to fight them, and reduce them to slavery. It is scarcely necessary to say we do not believe such a God ever existed, excepting in the imagination of ignorant people. 4. Again : Jehovah is represented as selling his people several times to the neighboring heathen tribes, which again leads to the conclusion that he was disappointed in them, tired of them, and wished to get rid of them. He sold them once to Jaban, King of Canaan (Judg. iv. 2), and twice to the Philistines. Wonder what he got, and what he did with the money! The first time he sold them to the Philistines, he told them he never would deliver them again: but he seems either to have forgotten his promise, or forgot there is a moral obligation to stick to the truth; for he delivered them several times after that, if his own biographer and inspired writer tells the truth, Here is more evidence that he is fickle-minded and unreliable, or that the Bible writers have misrepresented his character. 5. If we could assume there is any truth in the Bible history of Jehovah, we should not wonder that the Jews preferred wor- shiping a golden calf to paying their devotions tQ such a God ; 156 THE BIBLE OF BIBLES. and, on the other hand, it is not surprising that he should mani- fest his displeasure toward them, and frequently steal away from them, and often confess grief, vexation, and regret for having made choice of such an ignorant, rebellious set of rambling nomads, who subsisted by war and plunder. 6. Jehovah’s jealousy of other Gods, which he so frequently manifested and so often confessed, and which is one of the most objectionable traits of his character, must be attributed to his own moral defects; for he acted in such a manner as to cause his own people to prefer other Gods to him. He fre- quent^ scolded and punished them for worshiping other Gods, — a circumstance which furnishes evidence that other Gods were better, and therefore more worthy of being worshiped. What else could have caused them to prefer other Gods ? He should have acted in such a loving and fatherly manner that other Gods could not have been more venerated and sought after. Then he would not have been so often vexed, harassed, and perplexed^at the idolatrous proclivities of Iris worshipers, and so often resorted to retaliation by forsaking them, selling them, enslaving them, or delivering them into the hands of the spoiler. In Judges ii. 14, it is declared, u The Lord delivered them into the hands of the spoiler ; ” and, in Judges vi. 1, we are told he delivered them into the hands of Midian for seven years. This looks like an attempt to spoil his own plans, and to falsify his own promises to be with them, and protect them at all times. 7. Much of Jehovah’s dealings with his people seemed to be by way of experiment, as in the case of trying Abraham’s faith by requiring him to offer up his son. What an idea for an all- wise and omnipotent God, of whom it is said, u Known unto him are all his works ’ ’! 8. But many circumstances prove that Jehovah was not the God of the universe, but only a family or national God. 1. His acknowledgment of the existence of other Gods (Deut. vi. 14). 2. Ilis jealousy of other Gods (Exod. xxxiv. 14). 3. His traveling on foot, lodging in tents, having his feet washed, eat- ing veal and cakes (Gen. xviii.), &c., all tend to prove this. 4. And the fact that he could not know what was going on in other nations, and not even his own until he visited the spot in CHARACTER OF GOD9S “HOLY PEOPLE” THE JEWS. 157 person (as in the case of the Tower of Babel), is proof he was not the God of the universe. 9. We can not concede that the “ Creator of unnumbered worlds ” is (like Jehovah) an angry, malevolent being, addicted to feelings of revenge and retaliation, which seemed to banish the feeling of love and goodness entirely from his mind, and who is represented as being frequently thwarted in his designs and purposes by the caprices of his weak and ignorant children, who, so far from answering his expectations of being the best, turned out to be the worst, of his human heritage. Such ideas would be derogatory to Deity. And this is the God the “ American Christian Alliance ” are trying to obtain a recognition of in the Constitution of the United States. What a moral calamity such a step would be! CHAPTEE XXVII. CHARACTER OE HOD’S “HOLY PEOPLE,” THE JEWS. As the Jews are reputedly “the chosen people of God,” — chosen by him out of all the nations of the earth to be the special recipients of his favors, —the chosen instruments through which to communicate his will and his laws to the whole human race, and chosen to be a moral example for all mankind, for that age, and for all future generations, —it becomes a matter of great importance to know their real character for morality, for intelli- gence, for honesty, and for reliability. And that we may, in the effort to present a brief sketch of their character, furnish no ground for suspecting any misrepresentation, we will present it in the language of Jewish and Christian writers of established reputation. It may reasonably be presumed that their own writers would be more likely .to overrate than underrate their virtues. Hear, then, what one of their leading prophets says of them. Isaiah thus describes them (Isa. lix.) : “ Their hands are defiled with blood, and their fingers with iniquity ; and their lips speak lies ; their tongues mutter perverseness. None of them call for justice ; none of them plead for truth. They trust 158 THE BIBLE OF BIBLES. in vanity, and speak lies ; they conceive mischief, and bring forth iniquity, and the act of violence is in their hand. Their feet run to evil, and they make haste to shed innocent blood. Their thoughts are thoughts of iniquity; wasting and destruction are in their paths.” Such is a description of God’s holy people by one of their number. And David completes the picture by de- claring, “ There is none righteous ; no, not one.” And Christ calls them “ a generation of vipers.” Bather a shocking picture of God’s peculiar people! “Peculiar” they were, if Isaiah’s description of them was true,—peculiar for de- fective character. It is rather strange that Jehovah should have selected such moral outlaws as lawgivers and moral examples for the whole human race. There were, at the time, several nations superior to the Jews in morals and intelligence, and much further advanced in civilization. The Greeks, Egyptians, Chal- deans, and a portion of the Hindoos were in advance of the Jews. The Rev. Mr. Hilliard, in a sermon preached in New York in 1861, says of the Jews, “They were by nature, perhaps, the most cruel and blood-thirsty, as well as idolatrous, people in the world.” And yet he says in the same sermon, “ that the Lord chose the Israelites because of their adaptedness of character to the carrying out of his divine ends of mere}7 to the race.” What cogent reasoning! Why not select the Devil at once, if beings the most cruel and blood-thirsty were best calculated for “ car- lying out his divine ends of mercy to the race ’ ’ ? Here is more proof of the evil effects of preaching, or adhering to, a religion which is so full of errors, absurdities, and immoral elements, that it blinds the moral vision, and weakens the reasoning faculties to give it a place in the mind, and leads to a s}'stem of false reasoning, and often corrupts the natural judgment. We have more orthodox testimony to show the defective morals of the Lord’s chosen people. Dr. Burnet (a Christian writer), in his “ Archneologia Philosophic,” says, “ The}' were of a gross and sluggish nature, not qualified for the contemplation of natural tilings, nor the perception of divine ones. And consequently,” lie tells us, “ Moses provided nothing for them of an intellectual nature, and promised them nothing bej^ond this life,—did not CHARACTER OF GOD’S “HOLY PEOPLE,” THE JEWS. 159 teach a future state of existence.” Lactantius says, “ They were never visited by the learned men of other countries, be- cause they were never famous for literature.” St. Cyril says, “ Moses never attempted to philosophize with the Jews, because they were ‘ grossly ignorant/ and addicted to idohdiy.” Dr. Burnet further says, “ The}7 were depraved in their manners and discipline, and almost bereaved of humanity. If I may speak the truth, . . . they were a vile company of men, — an assembly of slaves brought out of Egyptian prisons, who understood no art but that of making bricks.” Josephus, being a Jew, was their friend and defender; and yet he says, “They were so illiterate, that they never wrote any thing, or held intercourse with the learned.” St. Cyril says, “ Some of them adored the sun as a deity ; others, the moon and stars ; and others, beasts, and birds.” One writer says, “They hated all nations, and were hated by all nations,” and they seemed determined to exterminate all nations but their own. They might also have used the language of an ancient Christian sect, who declared, “We are the friends of God, and the enemies of all mankind.” Lot it be borne in mind that the testimonies here cited are not from infidel writers, but all from Jews and Christians, who, we should presume, could have no motive for exaggerating their moral defects, but rather inducements for concealing them. Other similar testimony might be presented. Some of the laws which Moses adopted for the government of the Jews corroborates still further the statement that they occupied a very low position in the scale of morals as well as intellect; for the laws of a nation are a true standard of their character. Hence the law of Moses prohibiting uncleanness (Lev. xv.), the law against incest (Lev. xviii.). Laws against bestiality, to prohibit both sexes from carnal familiarity with beasts, and various other laws of a similar character, furnish a clear implication that they were addicted to all these vile habits; and a law to compel them to wash their hands leads to the conclusion that they were inclined to be filthy in their habits. And the following law shows that they were not very particular about their food : “Ye ma}- eat the locust after his kind, and the beetle after his kind, and the grasshopper after his kind ” (Lev. xi. 22). Here were 160 THE BIBLE OF BIBLES. three kinds of rather repulsive insects which the Jews were ex- pected to eat, at least licensed to use as food. Can such a nation be considered to be civilized ? If so, where is a nation now ex- isting that can not, with equal propriety, be said to be civilized? This portraiture of the Jewish character is not here presented in any caviling spirit, or to show that they are justly objects of either censure or ridicule. Far from it. They most probably acted up to the highest light they were in possession of. The primary motive of this exhibition of their character is to show that the}" possessed no qualifications and no traits of character calculated to fit them for moral lawgivers and moral exemplars for us, and for the whole human race; and we can not assume, without really dishonoring ourselves, that such a morally and intellectually inferior nation of people were the chosen instru- ments in the hands of God to communicate the revelation of his will to the human family. We are under no moral obligation to believe it. A revelation from a pure, perfect, and holy God must (if we assume a revelation necessary) come through a pure and holy channel: otherwise it would be contaminated and corrupted before it reached us. If God could consent to com- municate a revelation to the human race through such a channel as the Jewish nation furnished, we see not how he could escape a stigma upon his character for stooping to such ignoble means. And would not the act of familiarizing himself with such a people show that he kept bad company, and furnish a bad ex- ample to us who are enjoined to be u perfect as our Father in heaven is perfect”? CHAPTER XXVIII.
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the reader, but it would render the author liable to prosecu- tion. A law has been recently passed by Congress prohibiting the publication and circulation of obscene literature ; and many persons have already been prosecuted under that law, — some of them for merely selecting and publishing some of the obscene texts of the Bible. But, without being influenced by these considerations, we will, in order to spare the feelings of the reader, merely state the import of some of these texts.
1. Omitting the history of Adam, in which we find some not very refined language, we will commence with Noah. We are told that Noah became so drunk as to strip off all his clothing, and one of his sons, to avoid seeing him in that situation, walked backward, and covered him: for which act his father cursed him. Thus it appears that Noah, although “a righteous man,” was not a very modest or decent one. And such a man being held up as a righteous example must have a demoralizing tendency upon those who accept him in this light. (See Gen. ix.)
2. The story of Abraham and Sarah, and the account of Abraham’s illicit intimacy with his servant-maid Hagar, as related in Genesis (chap, xvi.), and his and Sarah’s gossip over the affair, is any thing but modest.
3. The “ holy man” Lot: The story of Lot’s incest with his daughters, as set forth in Genesis (chap.xix.),is both im- modest and disgusting.
4. Rachel and Bilhah: The tea-table talk of Jacob and Rachel, about the act of Jacobin seducing their maid-servant Bilhah, must be morally repulsive to all only Bible believers.
5. The story of Leah and Zilpah is not much better. (See Gen. xxx.)
G. The bargain between Leah and Rachel about Reuben’s mandrakes (Gen. xxx.) is too immodest to relate or con- template.
7. Jacob’s trick of using peeled sticks and poplar-trees among his cattle is something more than a descent from the sublime to the ridiculous. And were it not deemed divine revelation, heavenly instruction,” it would have been left out (Gen. xxx.).
8. The account of Rachel’s stealing her father’s images, and OBSCENE LANGUAGE OF THE BIBLE.
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then telling an indecent falsehood to hide it, is not very suitable for a “ Holy Book ” (Gen. xxxi.).
9. The story of the defilement of Dinah we will not attempt to describe, as we can not do it without offending decency. (See Gen. xxxiv.)
10. The story of Reuben and Bilhah, in the next chapter, may be instructive to the pious, but is not so to persons of refined taste.
11. If you read the narratives of Judah, Onan, and Tamar, as related in the thirty-eighth chapter of Genesis, for human- ity’s sake keep it out of the hands of your children, and use your influence to prevent its circulation among the heathen; for it must have the effect to sink them still deeper in moral depravity and mental degradation.
12. The disgusting story of Absalom’s familiarity with Ms father’s concubines, as related (2 Sam. xvi. 32), is so disgust- ing, that we will barely allude to it.
Having referred to twelve cases as samples, we shall pursue the repulsive subject no further, except merely to indicate the chapter and verse where a long list of such cases may be found and examined by those who may need more evidence that the Bible is an obscene book, not fit to be read in decent society.
13. Vulgar language is used in representing men as acting like dogs. (See 2 Kings ix. 8.)
14. Job describes disgusting conduct toward a woman (Job xxxi. 9).
15. Solomon’s Song of Songs contains much that is obscene language from the first to the eighth chapter.
16. Isaiah makes revolting suggestions relative to stripping women. (See Isa. xxxii. 2.)
17. Ezekiel is represented as eating disgusting food (dung) (Ezek. iv. 12).
18. Jehovah’s command to .Hoseato marry a harlot is of immoral tendency.
19. Isaiah frequently makes use of vulgar language. One case may be found in chap. lxvi. 3.
20. Another case in Hosea, describing horrible treatment of women and cMldren. (See chap. xiii. 16.) 148
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21. The conduct of Sechem towards certain women, as told in Gen. xxxiv. 4, is loathsome.
22. The conduct of parents toward their daughters, as de- scribed in Deut. xxii. 15, and as enjoined by the Mosaic law, is disgusting and shocking in the extreme.
23. And language no less disgusting, relative to the treatment of men, as prescribed by law, is found in Deut. xxiii.
24. The account of Paul’s conversion, as described in Acts ix., is extreme^ vulgar.
The above-cited cases are mere samples of hundreds of simi- lar ones to be found in God’s Holy Book in the use of indecent language, calculated to make any person blush to read in pri- vate, much more if read in public. Indeed, no person dare read them to a company of decent people. Look, then, how the case stands. Look at the mortifying condition in which every devout Bible believer in Christendom is placed. Here is a book which, it is claimed, emanated from a pure and holy being ; which contains so many passages couched in such obscene and offensive language, that any person who attempts to read the book to a company must be constantly and critically on his guard, and is liable to be kept in a state of fearful anxiety (as the writer knows by his own experience), lest he stumble on some of these offensive texts. What an uncomfortable situa- tion to be placed in when reading a book wdiich is claimed to be perfect in ever}T respect! We have seen a Bible class in school stopped suddenly by the teacher, with orders to close their Bibles, because he had observed, by looking ahead, that the chapter con- tained language which would bring a blush to every check if read. In the same school we saw a modest boy, of refined feelings, burst into tears because he was required to read to the school a cer- tain passage in the account of the conversion of Paul. The teacher being a devout Christian, whose piety overruled his decorum, attempted to enforce the reading by a threat of pun- ishment, but failed. We have also seen the offer of one hun- dred dollars’ reward, standing in a paper for a considerable time, to any person who would read a dozen texts to a company of ladies, which the gentleman offering the reward might select; but no person dared to disgrace himself by accepting the offer. CIRCUMCISION A HEATHEN CUSTOM.
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And what is the moral, or lesson, taught by these things? Why, that the Bible is a very unsuitable book for a refined nation of people to read habitually, or for a morally elevated and enlight- ened age of the world, though it was probably adapted to the age and to the people for which it was written. J?hey had not attained to the present standard of morality and refinement. We cherish no disposition to censure them. They were probably honest, and lived up to their highest idea of right. If anybody deserves censure in the case, it is the professedly enlightened Christians of the present age for going back to a savage, unen- lightened age and nation for their religion and morals.
A Partial List op the Obscene Passages of the Bible. The following figures point to texts, many of which are too vulgar to be described in any kind of language : —
Gen. xvii. 2, very disgusting; xix. 8, 33, 35, a shocking case; xx. 18; xxv. 23, disgust- ing; xxx. 3, very obscene; xxx. 15,16; xxxi. 12; xxxiv. 2, 7, 16, 22; xxxviii. 9, loath- some; xxxviii. 29; lix. 25; Exod.i.16; xix. 15; xx. 2; xxii. 16; xxxiv. 15, 16; Lev. xii. 15; xviii. 7, 19, 20, 22, 23, 24; xxi. 7, 20, extremely vulgar; Num. xiv. 33; xix. 5, disgusting; xxv. 1; xxxi. 35; Deut.xxi.il; xxii. 15, 21; xxii. 22, 23, 25; xxiii. 1, very disgusting; xxiii. 13,17,18; xxv. 5, 7,10; xxxi. 16; Judg. xi. 37; xix. 2, 25; Ruth i.ll, 12; iii.; iv. 13; 2 Sam. vi. 20, 22; vii. 12; xi. 4,11; xii. 11, 12, very disgusting; xiii. 11, 12,14, 20, 22, 23; 1 Kings i. 4; iii. 16,17, 26; xi. 3; xvi. 11, very filthy; xxi. 21; 2 Kings xviii. 27, very filthy; 2 Chron. xxi. 13,15; Esth. ii. 12, 14; Job iii. 10; xvi. 15; xxi. 24; xxxi. 10, very disgusting, and 15; xxxii. 19; xl. 16; Ps. xxii. 10; xlviii. 6; cxxxix. 13; Prov. . xxiii. 27; xxx. 16,19; Eccles. iv. 11; xi. 5; Sol. i. 13; iii. 1; vi. 8; vii. 2, 3; viii. 8; Isa. iii. 17; xxvi. 17, very nasty; xlvii. 2; xlix., very obscene; xlvi. 7; Jer. ii. 20; iii. 1, 2, 6, 9, very filthy, and 13; iv. 31; xiii. 27; xiv. 17; xvi. 3, 4; xxix. 8; xxx. 6; xxxi. 8, 27; Lam. ii. 13; vii.; Ezek.iv. 15,16, 17,18,19, 20, 21, 22, 25, 28, 33, 35; xviii. 6; xix. 2; xxii. 11; xxiii. 2, 3, 5, 7, 8, 10,11,14,17, 18,19, 20, 21, 29, 43; xliv. 25; Hos. i. 2; ii. 2, 4, 5; iv. 14,18; vii. 4; ix. 1,14; Mic. i. 2; iv. 10; Nah. iii. 4; Hah. ii. 16; 2 Esd. viii. 8; ix. 43; xvi. 38, 49; Jud. ix. 2; Wisd. of Sol. iii. 13; iv. 6; Ecclus. xx. 4; xxvi. 9; xxxviii. 25; xiii. 10; Bar. vi. 29; 2 Macc. vi. 4; Matt. i. 25; xxiv. 19; xxv. 10; Luke i. 15, 24, 31, 36, 41,44,49; ii. 6, 7,23; xi.27; John xvi. 21; Acts ii. 30; Rom. i. 26,27; iii. 28; 1 Cor. vii. 1; 2 Cor. vi. 12; Heb. xi. 11; 2 Pet. ii. 2; Rev. xii. 2; xvii. 1; xviii. 4.
CHAPTER XXIV.
CIRCUMCISION A HEATHEN CUSTOM.
Circumcision is a very ancient rite, and of heathen origin, though we are told in Genesis that it was a command of God to Abraham; and it was nationalized by Moses. It was considered by the Jews a very important religious rite, and has been prac- 150
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ticed by them from their earliest history. So highly was this ordinance esteemed amongst them, that it was in some cases performed twice. According to Herodotus and Diodorus, in- stead of the Jews getting the command direct from God, they borrowed the custom of the Assyrians; and Josephus silently assents to its truth ; and J. G. Wilkinson says, u It was estab- lished in Egypt long before Joseph was sold into that country,” which furnishes evidence of its existence before the time of Moses.
Among the Jews this rite was performed on the eighth day after birth: all converts to their religion, and all servants, had to submit to the ordinance.
Jerome says that in his day a majority of the Idumaeans, Moabites, Ammonites, and Ishmaelites were circumcised. The ancient Phoenicians also observed this rite, and the aboriginal Mexicans likewise. The Mahomedans also practice it; and, although the Koran does not enjoin it, it has been practiced wherever that religion has been adopted. The rite is performed on both sexes in Arabia. This rite was practiced by the early Christians. Even the wise Paul gave practical sanction to this ordinance in the case of Timothy. The Coptic and Abyssinian Christian churches still observe the custom. A circumcision festival was established in the Church, and kept on the 1st of January in commemoration of the circumcision of Jesus.
The toleration of this rite by the Jews and Christians shows that they were dwelling on the animal plane,—that they had not risen to that high state of spirituality which would lead them to abandon such heathenish ordinances and customs. It is so repulsive to refined society, that some civilized nations have en- acted laws interdicting the custom. Yes, this senseless, cruel, heathenish rite has to some extent been abandoned, and must ere long entirely disappear from the earth. It can not with- stand the lights of science and civilization: it is a childish, senseless, obscene, vulgar, heathenish, cruel, and disgusting superstition.
II. Fasting and Feasting.
A total ignorance of the laws of health is indicated as exist- ing amongst the disciples of all the ancient religions by the HOLY MOUNTAINS, LANDS, CITIES, AND RIVEBS. 151
alternate extremes of fasting and feasting. The latter is injuri- ous to health, and the former, also, if long continued, as was frequently the case. But the subject of health did not occupy the minds of religious enthusiasts. They knew nothing of the laws of health, and cared less if possible. Fasting is reported, in some cases, as extending to an incredible period of time, con- tinuing in some cases for months. Hindoos often fasted for a week, and in some cases, if reports are true, for several weeks. Pythagoras of Greece fasted, it is said, forty da}^s. Both the fasts and the feasts were generally held to signalize or celebrate some astronomical epoch; such as the changes of the moon, changes in the seasons, &c. The ancient representatives of the Christian faith were much given to fasting, as were also some of the Jews ; but, at the present day, Christians, with others, are more addicted to feasting than fasting, although fasting is en- joined by the Bible both by precept and practice. In this respect modern Christianity bears no resemblance to ancient Christianity.
CHAPTER XXV.
HOLT MOUNTAINS, LANDS, CITIES, AND RIVERS.
I. Holy Mountains.
Those who have read the Christian Bible are familiar with the fact that the ancient Jews and early Christians had their holy mounts and holy mountains, and that they are often referred to in the Bible. Mount Sinai and Mount Horeb were to the Jews consecrated spots. They called forth their highest feel- ings of veneration; they occupied a place in their devout medi- tations, similar to that of heaven in the mind of the Christian worshiper. It may be said to have been a substitute for heaven with the Jews; for they knew no other heaven, and dreamed of no other in their earlier history. And Mount Zion was a x>lace equally sacred in the devout meditations of the early Christians. All the Oriental nations had their holy mountains before the Jews were known to history: Merau was 152
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the holy mount of the ancient Hindoos ; Olympus, of the Greeks ; Athos, of the Egyptians. It is therefore evident that the found- ers of the Christian religion borrowed the idea of attaching sacredness to mountains. Several of Christ’s important acts were represented as having been performed on mountains. His sermon was delivered on a mount; his march into Jerusalem was from the “Mount of Olives.” Luke says he went and abode in the Mount of Olives (xxi. 87). The Devil took him up into an exceeding high mountain, and showed him all the kingdoms of the world; and, finally, his earthty career culmi- nated on Mount Calvar}r. “Holy hill,” holy mount, and holy mountain — the most important of which was Mount Zion — are terms often used in the Old Testament. History dis- closes very fully the origin of the custom of attaching sacredness to hills and mountains. One writer sa}^s it was partly from the conviction, that, the higher the earth ascends, the nearer it ap- proaches the residence of the Gods ; and consequently thejT would the more certainty hear the pra}’ers and invocations of mor- tals. Prophets, seers, and anchorites were accustomed, from these considerations, to spend much time on the hills and moun- tains. In view of these facts, we may conclude that all persons acquainted with history will acknowledge that the Jews and Christians derived the tradition of regarding hills and mountains as “holy” from the Orientals, hnd that it is consequently a heathen tradition.
II. Holy Lands and Holy Cities.
Jerusalem was the principal holy cit}rof both Jews and Chris- tians ; and Palestine was their holy land. Here, again, we find them anticipated by heathen nations. Thebes was the holy city of Eg}’pt, Ida the hoty city of India, Rome the holy city of the Greeks and Romans, Mecca the hoty cit}r of the Mahomedans. And, like the earty Christians who spent much time in visiting Jerusalem, the Mahomedans make frequent pilgrimages to Mecca. Syria was the hoty land of the Chaldeans and Persians, Wis- dom the hoty land of the Hindoos, and Benares the principal ‘i hoty city. ’ ’ And these hoty places the}r visited very fre- quently, going in large companies, singing hymns, and reciting BIBLE CHARACTERS.
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texts from their holy books as they traveled. And Christians in the time of Constantine spent much time in traveling to and from Jerusalem and the Holy Land, prompted by the same su- perstitious notions and feelings. Here we observe another analogy in the religious customs of the Jews, Christians, and heathens, all of which were derived from ancient India.
III. Holy Livers and Holy Water.
Holy rivers were quite numerous among the devotees of the ancient religions. Ganges, in India, appears to have been the first river invested with the title of “hoi}7.” Its waters were used for the rite of baptism, and were supposed to impart a spiritual life to the subject of immersion. Jordan and the Euphrates were regarded as sacred by the Jews, and the former was the chosen stream for the rite of baptism by that nation. Even Christ appears to have believed he could receive some spiritual benefit by being dipped beneath its waves. The Nile was a sacred river in Egypt, and many repaired to it for spir- itual benefit. Thus the origin of holy rivers and holy waters is plainly indicated to be of heathen origin.
CHAPTER XXVI.
BIBLE CHARACTERS.
I. Character of Jehovah.
The Old Testament is principally a history of the Jews and their God Jehovah, — a narrative of their trials, troubles, treach- ery, quarrels, and faithless dealings toward each other. No other God ever had so much trouble with his people; and no other nation ever showed so little respect for their God, or so little disposition to obey him, or live up to his commands. There appears to have been almost a natural antipathy between them ; so that they were constantly repelling each other. The relationship appears to have been a forced one, possessing but few of the adhesive ties of friendship. 154
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149. When did Jehoram, son of Ahab, begin to reign? “In the eighteenth year of Jehoshaphat, King of Judah, began Jehoram to reign (2 Kings iii. 1). Impossible, if his son Ahazjah commenced in Jehoshaphat’s nineteenth year (see 1 Kings xxii. 51), and reigned two years: seventeen and two are nineteen. And, according to 2 Kings i. 17. and 1 Kings, it was twelve years later, if Jehoshaphat reigned twenty-five years. (See 1 Kings). 150. WTien did Azziah, or Uzziah, begin to reign? In the twenty-seventh year of f Jeroboam, according to 2 Kings xv. 1. But, according to 2 Kings xvi. 17 and 23, it was sixteen years. “. How long did Jehu reign over Israel? “Jehu reigned over Israel twenty-eight “ (2 Kings x. 36). But, according to 2 Kings xiii. 1, he reigned thirty years. How long did Jehoahaz reign? Jehoahaz reigned seventeen years ” (2 Kings I xiii. 1). But, according to 2 Kings xiii. 10, it was twenty years. L***00* 153. How old was Ahaz when he began to reign? Twenty years. (2 Kings xvi. 2.) According to the text (2 Chron. xxiv. 2), his father was about eleven years old when he was born. # Jeroboa I only six I 151. : I years ” i J 152. ; New-Testament Contradictions. There is a continual conflict in the statements of Christ’s biographers with respect to the various events of his life as compared with each other; and in some cases they contradict themselves. We will present some examples : — 154. Who came to worship Christ when he was bom? Matthew says, “wise men from the East” (Matt. ii. 5). Luke says they were shepherds of the same country (Luke ii. . 155. How were they led? Matthew says they were led by a star (Matt. ii. 6). Luke says by an angel (Luke ii. 3). 156. What did the parents of Jesus do when he was born? Matthew (ii. 13) says they fled into Egypt. But, according to Luke (ii. 26), they staid there forty-one days. 157. To whom did God speak at Christ’s baptism? To him: “ Thou art my beloved son ” (Luke iii. 22). To the bystanders: “ This is my beloved son ” (Matt. iii. 17). 158. Where did Christ go after being baptized? Mark says he went immediately into the wilderness, and was there forty days (Mark i. 12). John says three days after he was in Cana (John ii. 12). 159. Where was John while Christ was in Galilee? “ John was put in prison ” (be- fore that) (Mark i. 14). “ John was baptizing in ASnon ” (John iii. 23). 160. Where was Christ when he called Peter and Andrew? Matthew and Mark say, “ walking by the Sea of Galilee.” Luke says, “ sitting in their ship ” (Luke v. 3). 161. Where were Peter and Andrew at the time? Matthew and Mark say, “ in their ship, fishing.” Luke says, out “ washing their nets ” (Luke v. 2). 162. How came Peter and Andrew to follow Jesus ? Matthew and Mark say he “ called them.” But, according to Luke, the draught of fishes caused them to go. 163. Where did Christ heal the leper? Matthew says at the mount, after the sermon (viii. 2). Mark says when preaching in Galilee. 164. Who told Jesus the centurion’s servant was sick? Luke says he sent the elders 0 of Israel to tell him (Luke vii. 3). But Matthew says the centurion went himself (Matt. viii. 5). 165. Where did Christ go after curing Peter’s wife’s mother? Matthew says beyond the lake, and drowned a herd of swine (viii. 18). Luke says to Nain, and raised the dead (Luke vii. 11). 166. Where did Christ drown the swine with devils? Matthew says in the country of Gergesencs. Mark and Luke say in the country of Gadarenes. 167. Where did the devils remonstrate against going? Mark (v. 10) says against being sent out of the country. Luke (viii. 31) says it was against going into the deep. 168. Were Christ’s disciples allowed to use staves? Yes: “Take nothing . . . save a staff only ” (Mark vl. . No : “ Take neither shoes or yet staves ” (Matt. x. 9). 169. When did (’hrist pluck the ears of corn? Matthew (xii. 1) says after he had appointed his twelve disciples. But Luke and Mark make it after that event. 170. What woman interceded for her daughter? “A woman of Canaan . . . cried untof him” (Matt. xv. 22). The woman was a Greek (Mark vii. 26). 171. I low great was the multitude which Jesus fed with seven loaves and a few fishes? Matthew says four thousand, besides women and children (xv. 38). Mark says four thou- sand in all (viii. 9). BIBLE CONTRADICTIONS. 143 172. How long was it after Christ was transfigured that he took James and John up into the mountain? Six days after (Matt. xvii. 4). Eight days after (Luke ix. 28). 173. How much power did Jesus say faith as hig as a grain of mustard-seed can impart? Matthew (xvii. 20) says enough to remove mountains. Luke says (xvii. 6) enough to pluck up trees by the roots. Both large jobs for one man. 174. Who asked seats in the kingdom for Zebedee’s children? Matthew says (xx. 22) it was their mother. Mark says (x. 35) they asked it themselves. Why did he refuse them two seats when he had promised them, with the other ten disciples, twelve thrones? (Matt. xix. 28.) 175. How many blind men did Jesus restore near Jericho? Matthew says (xx. 30) two blind men. Mark and Luke say only one, Bartimeus. 176. Where did he perform this miracle? Matthew says as he was going away from Jericho. Luke says as he was coming into the city (xviii. 35). 177. When did Christ drive out the money-changers ? Matthew and Luke say the day he rode into the city. Mark says not till the next day (xi. 11). 178. What did Jesus tell his disciples about the ass? Matthew says (xxi. 2) he told them they would find an ass and colt tied. Mark and Luke say they found tied only a colt. And John says it was a young ass, and Jesus found it himself (xii. 14). Mark and Luke say he rode the colt. But Matthew (xxi. 7) represents him as riding both the ass and the colt. 179. "Who answered Christ’s question in the parable of the vineyard? Matthew says (xxi. 41) his disciples answered the question. Mark and Luke both say he answered it himself. 180. WTien did Christ tell the truth about Lazarus ? He first said his sickness was not unto death, but afterwards said he was dead. 181. When did the anointment of Christ take place? Matthew says (xxvi. 2) it was two days before the passover. But John says it was six days after (John xii. 1). And Luke makes it much later (viii. 36 and xxii. 1). 182. Where did the anointment take place ? Matthew says (xxvi. 6) in the house of Simon the leper. Luke says (vii. 36) in the house of a Pharisee. But, according to John, it was in the house of Lazarus (xii. 1). 183. Where was the ointment poured? Matthew and Mark say on his head. But Luke and John say on his feet. 184. When did Christ say one of his disciples would betray him? Matthew says (xxvi. 21) while they “ did eat supper.” But, according to Luke (xxii. 20), it was after supper wa3 over. 185. Where did Jesus go after supper ? John says “ over the brook Cedron ” (xviii. 1.). But the other three evangelists say to the Mount of Olives. 186. "When did Judas betray Christ? John says (xii. 27), after supper he went out and made the bargain. But the other three say it was before supper he made the bar- gain. 187. Where and to whom did Peter first deny Christ? John says (xviii. 17) to the damsel at the door. The other three say to the men in the hall. 188. To whom was the second denial made? Matthew and Mark say to a maid. Luke says to a man. John says to those who stood by the fire (xviii.). 189. To whom was the third denial made? Matthew and Mark say to those who stood by. John says (xviii.) to the servant of the high priest. 190. Where was Christ crucified? John says at Calvary. The other three say at G-olgotha. 191. At what hour was Christ crucified? Mark says (xv. 25) it was the third hour. But, according to John (xix. 14), it was after the sixth hour. 192. How was Christ dressed for the crucifixion? “ And put on him a scarlet robe ” (Matt, xx vii. 28). “ They put on him a purple robe ” (John xix. 2). 193. What was the drink offered to Christ at the crucifixion? Mark says it was wine mixed with myrrh (xv. 23). Matthew says it was vinegar mingled with gall. But Luke represents it as being only vinegar (xxiii. 36). Matthew says Christ tasted it; but, ac- cording to Mark, he did not. 194. Who bore Christ’s cross? Matthew says Simon of Cyrene (xxvii. 32). But John says Jesus bore it himself (xix. 17). 195. Which of the thieves reviled him? -Mark says both of them (xv. 29). Luke says (xxiii. 39) only one of them, and the other reviled him for it. 196. What were the words of the superscription on the cross? “This is Jesus, the King of the Jews ” (Matt, xxvii. 37). “ The King of the Jews ” (Mark xv. 26). “ This is the King of the Jews” (Luke xix. 18). “Jesus, of Nazareth, the King of the Jews” (John xix. 19). But one of these can be right. 197. Was it lawful for the Jews to put Christ to death? Yes: “We have a law by which he ought to die” (Johnxix. 7). No: “It is not lawful to put any man to death” (John xviii. 31). 198. Who came to Christ’s sepulcher? Matthew says (xxviii. 1) Mary Magdalene and 144 THE BIBLE OF BIBLES. another Mary. According to John, it was Mary Magdalene only (xx. 1). But Luke says the two Marys and Joanna (xxiv. 10). 199. Was it daylight when they came to the tomb? No: “They came while it was yet dark ” (John xx. 1). Yes: •“ They came at the rising of the sun ” (Mark xvi. 2). 200. Whom did the women see at the tomb? Matthew says (xxviii. 1) an angel sit- ting. Mark says (xvi. 5) a young man. Luke says (xxiv. 4) two men. John says (xx. 12) two angels. 201. Did any of the women enter the sepulcher? Yes: They entered in (Mark xvi. 5). No : They did not (John xx. 2). 202. Who looked into the sepulcher? According to Luke, it was Peter (xxiv. 12). According to John, it was another disciple (xx. 4). 203. Did Peter go into the sepulcher? John says he did go in (xx. 6). According to Luke, he did not (xxiv. 12). 204. Did those who visited the tomb relate the case to any one? According to Luke, they told the eleven disciples (xxiv. 27). But Mark tells us they said nothing to any man (xvi. . 205. To whom did Christ appear after his resurrection? Matthew says to the two Marys (xxviii. 9). Mark says to Mary Magdalene alone (xvi. 9). According to Luke, it was to two of his disciples at Emmaus. 206. When did Christ first appear to his disciples? Matthew says it was at Galilee (Matt, xxviii. 16). Luke says it was at Jerusalem (Luke xxiv. 33). 207. How did Christ’s disciples feel when they met him? Luke says they were terri- fied (xxiv. 37). But John says they were glad (xx. 20). 208. How often did Christ show himself to the disciples? John says, “ This is now the third time.” But, according to the other three, it was the sixth time. 209. Where did Christ part from his disciples? Mark says (xvi. 14) it was at Jerusa- lem. But, according to Luke, it was at Bethany. 210. When did Christ ascend? According to Luke, it was the day of his resurrection (Luke xxiv. 13). John says it was nine days after (John xx. 26). But, according to Acts i. 3, it was forty days after. 211. From what place did Christ ascend? Luke says (xxiv. 5) it was from Bethany. Acts says (i. 5) it was from Mount Olivet. 212. Did Christ bear witness of himself? Yes: “ I am one that bear witness of my- self” (John viii. 18). No: “ If I bear witness of myself, my witness is not true” (John v. 21). 213. Could man bear testimony for Christ? Yes: “ Ye also shall bear witness ” (John xv. 26). No: “ I receive not testimony from man ” (John v. 23). 214. Did Christ come on a mission of peace? Yes: “To preach glory to God, . . . and on earth peace ” (Luke ii. 13). No: “ I came not to send peace but a sword ” (Matt. x. 34). 215. Did Christ have a dwelling-place ? No: Matthewsays (viii.20), “ He had not where to lay his head.” But John says he had a house, and his disciples saw it (i. 34)/>> \ 216. Was Christ the savior? Yes: “ Christ is the savior of all men” (1 Tim. iv. 10). No: “ Beside me [Jehovah] there is no savior” (Isa. xliii. 11). 217. Was Christ omnipotent? Yes: “I and my Father are one” (John x. 30). No: “ My Father is greater than I” (John xiv. 28). 218. Was Christ equal to God? Yes; “lie thought it no robbery to be equal with God ” (Phil. ii. 6). No : “ My Father is greater than I ” (John xiv. 28). 219. Was Christ supreme God? Yes: “ He was God manifest in the flesh ” (1 Tim. iii. 16). No: “ He was man approved of God ” (Acts ii. 22). 220. IIow did Judas die? Matthew says lie went out and hanged himself (Matt, xxvii. 6). The Acts says he went out and fell headlong (Acts i. 18). 221. Did the men at Paul’s conversion hear a voice? Yes : “ Hearing a voice, but see- ing no man ” (Acts ix. 7). No: “ They heard not the voice” (Acts xxii. 9). 222. Did John see a book? Yes. “I saw . . . a book written within,” &c. (Rev. v. 1). No : “ No man In heaven or earth could look on the book ” (Rev. v. 3). 223. Was John the Baptist Elias? Yes: “This is Elias which w.as to come” (Matt. xi. 14). No: “ And he said I am not Elias ” (John i. 21). 224. When did llerodlas ask for the head of John the Baptist? Matthew says before Herod’s great promise to her; but Mark says it was after (Mark vi. 24). 225. Is the law of Moses superseded? Yes : “ We are delivered from the law ” (Rom. vii. 6). No : “ I came not to destroy the law ” (Matt. v. 17). 226. Who was the father of Joseph? “And Jacob begat Joseph, husband of Mary (Matt. 1. 16). “ He was the son of Heli ” (Luke iii. 23). 227. Who purchased the potter’s field? “ Judas, with the reward of iniquity” (Acts i. 18). “The chief priests look the silver, and bought the potter’s field” (Matt, xxvii. 6). 228. Yes: “The spirit led Christ to Jerusalem” (Acts xx. 22). No: “The spirit forbade him to go ” (Acts xxl. 4). 229. Yes : “ I go to prepare a place for you” (John xiv. 2). No: “It was prepared from the beginning” (Matt. xxv. 34). OBSCENE LANGUAGE OF THE BIBLE. 145 230. Yes: “ The mission of the gospel began at Jerusalem” (Luke xxiv. 47). No: “ It began at Galilee ” (Acts x. 37). 231. Yes: “ I beseech you as strangers ” (1 Pet. ii. 11). No: “ You are not strangers ” (Eph. ii. 14). 232. Yes: “Christ died for his enemies” (Rev. x). No: “For his friends” (John xv. 13). 233. Yes: “I write unto you, fathers” (1 John ii. 13). No: “Call no man father” (Matt, xxiii. 9). 234. Yes: “ I am with you alway ” (Matt, xxviii. 20). No: “ It is expedient for you that I go away ” (John xvi. 7). Total, 277, including double contradictions. We will not attempt to argue that these conflicting statements prove that no such events as here referred to ever transpired, and that the whole thing is a fabrication. We only argue that it proves the writers were not inspired by infinite wisdom, or they would have told the exact truth in all cases, so that there could have been no mistakes. It also proves that we never can know the real facts, or arrive at an accurate knowledge or the exact truth, with respect to any of those doctrines, duties, or events the contradictions appertain to; and, as these contradictions refer to almost every doctrine, precept, and event of any im- portance, it thus sinks all Bible teaching into a labyrinth of uncertainty. Hence not one single statement in it can be set down as absolutely true without corroborative evidence. Note.—The reader will observe, from the contradictions in the foregoing list with respect to all the duties of life, as well as all the crimes of society, — such as war, intem- perance, slavery, theft, robbery, murder, falsehood, swearing, lying, &c., — that it is absolutely impossible to learn our moral and religious duties from the Bible. CHAPTER XXin. OBSCENE LANGUAGE 0E THE BIBLE-TWO HUNDEED CASES. No person of refinement and good morals, who has not been warped and biased by education or religious training in favor of the Christian Bible, can read that book through without being often shocked and put to the blush by its obscene and vulgar language. Indeed, there are more than two hundred texts calculated to raise a blush on the cheek of modesty. Many of them are so obscene that we would not dare copy them into this work. It would not only outrage the feelings of 146 THE BIBLE OF BIBLES.
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61. Should our works be seen? Yes: “ Let your light shine before men” (Matt. v. 16). No: “ Do not your alms before men” (Matt. vi. 1). v 138 THE BIBLE OF BIBLES. 62. Is public prayer right? No : “ Enter into thy closet, and shut thy door ” (Matt. vi. 6). Yes: “ Solomon prayed before all the congregation ” (1 Kings viii. 22). 63. How can it be a moral duty to pray, there being no certainty of an answer ? “ Every one that asketh receiveth ” (Matt. vii. . “They that seek me early shall find me” (Prov. viii. 17). “ Then shall they call upon me, but I will not answer; they shall seek me early, but shall not find me ” (Prov. i. 28). 64. Is man to be rewarded in this life? Yes: Both the righteous and the wicked are to be rewarded on earth (Prov. xi. 31). No: They are to be rewarded after death (Matt. xvi. 27). 65. Are children punished for the sins of their parents? Yes: “ The iniquities of the father are visited upon the children” (Exod. xx. 5). No “ The son shall not bear the iniquity of the father ” (Ezek. xviii. 20). 66. Should marriage be encouraged ? Yes: “ Marriage is honorable to all ” (Heb. xiii. 6). No: “ It is good for a man not to touch a woman ” (1 Cor. vii. 1). 67. Is divorce right or wrong according to the Bible? Right: “ If thou have no delight in her (thy wife), then thou shalt let her go ” (Deut. xxi. 11). Wrong: “ Whosoever shall put away his wife, saving for the crime of fornication, causeth her to commit adultery ” (Matt. v. 32). 63. Is it right to marry a brother’s widow? Yes: “ If a man die childless, his brother shall marry his widow” (Deut. xxv. 5). No: “To marry a brother’s widow is an un- clean thing” (Lev. xx. 21). 69. Is it ever right to marry a sister? No: “ Cursed shall he be who does so ” (Deut. xxvii. 22). Yes: “ Abraham married his sister, and was blessed” (Gen. xx. 2). 70. Does the Bible allow adultery? No: “ Whoremongers and adulterers God will judge ” (Ileb. xiii. 4). Yes: “ The Lord commanded Hosea to take a wife of whoredoms ” (Hos. i. 2). 71. Is fornication sinful? Yes: “ You should abstain from fornication ” (1. Thess. iv. 3) . No: “Every woman who hath not known man by lying with him, save for yourselves” (Num. xxxi. 18). 72. Should we always obey kings and rulers? Yes: “ To resist [them] is to resist the ordinance of God ” (Rom. xiii. 3). No : “ Whether it is right to obey God or man, judge ye.” Yes : “ Submit yourselves to every ordinance of man for the Lord’s sake” (1 Pet. ii. 14). “ Whatsoever they bid you observe, that observe and do ” (Matt, xxiii. 3). No: “ We ought to obey God rather than man ” (Acts v. 29). 73. hTthe obedience of servants a duty? Yes : “ Servants, obey your masters” (Col. iii. 22). No : “ Be ye not the servants of men ” (1 Cor. vii. 23). 74. Is slavery right? No: “ Be not called master;” “ Break every yoke” (Isa. lviii. 6). Yes: “Ye shall buy of the children of the stranger, &c., and they shall be your possession ” (Lev. xxv. 48). No: “ Proclaim liberty throughout all the land ” (Lev. xxv. 10). 75. Who can tell if baptism is an obligatory ordinance? Yes: “ Go ye and teach all nations, baptizing them,” &c. (Matt, xxviii. 19). No: “Christ sent me not to baptize, but to preach the gospel” (1 Cor. i. 17). 76. Is image-making right? No: “ Ye shall make no image of any thing” (Exod. xx. 4) . Yes : “ Moses made an image of a serpent ” (Num. xxi. 9). 77. Is circumcision right? Yes: Except ye be circumcised after the manner of men, ye can not be saved” (Acts xv. 1). No: “If ye he circumcised, Christ shall profit you nothing ” (Gal. v. 2). Yes :“ Ye must be circumcised” (Acts xv. 24). No: “Circumcis- ion is nothing” (Cor. vii. 19). 78. Is it right to swear? No: “Swear not at all” (Matt. v. 35). Yes: God swore eleven times, says the Bible. 79. Why was the sabbath Instituted? Because “God rested on the sabbath day” (Exod. xx. 11). Because “ he delivered his people on that day” (Deut. vi. 15). 80. Is it right to observe the sabbath? Yes: “ Remember the sabbath day to keep it holy.” No: “ Your new moons and your sabbaths, . . . I cau not away with. It is ini- quity ” (Isa. I. 12). 81. Is it right to judge? Yes: “Judge righteous judgment” (John vii. 24). No: “Judge not, that ye be not judged” (Matt. vii. 2). 82. (’an a man work miracles without divine aid? No: “No man can work such miracles except God be witli him ” (John iii. 2). Yes : “ The Egyptians did in like man- ner witli tiieir enchantments” (Exod. vii. 10). 83. Can any m:in a*e'*nd to heaven? Yes: “Elijah ascended in a chariot of fire” (2 Kings ii. 11). No: “No man hath ascended up to heaven” (John iii. 13). Yes: “All men must see death ” (1 lob. ix. 27). No : “ Enoch did not see death ” (Ileb. xi. 5). . 81. Should we fear death? Yes: “Christ walked not in Jewry because the Jews sought to kill him ” (John vii. 1). No : “ Fear not them that kill the body” (Matt. x. 18). 85. Will the earth ever be destroyed? Yes : “ The earth also shall be burned up ” (2 Pet. iii. 10). No : “ But the earth abideth for ever ” (Eecles. 1. 4). 8G. Does the Bible teach a future life? Yea: “They shall go away into everlasting BIBLE CONTRADICTIONS. 139 punishment ” (Matt. xxv. 46). No: “ For that which hefalleth men hefalleth beasts; . . . as the one dieth, so dieth the other,” See. (Eccles. iii. 19). 87. Does the Bible teach a future resurrection? Yes: “The dead shall be raised” (Cor. xv. 52). No: “They shall not rise” (Isa.xxvi.14). Yes: “The saints came up out of the ground” (Matt, xxvii. 52). No: “Those who go down into the grave never come up again” (Job vii. 9). 88. Are the actions of men ever to be judged according to the Bible? First, “The Father judgeth no man” (John v. 22). Second, “ I [Jesus Christ] judge no man” (John viii. 15). So there is to be no judgment. 89. No: “God saw every thing was corrupt” (Gren.vi.il). Yes: “God saw every thing he had made was good” (Gen. i. 31). 90. Yes: “God forgives the sinner” (Jer. xxxi. 34). No: “God kills the sinner” (Ezek. xviii. 20). 91. Yes: “God justifies the ungodly” (Rom. iv. 5). No: “God will not clear the guilty” (Exod. xxxiv. 7). 92. Yes: “ Man is justified by the law ” (Rom. ii. 13). No: “ Man can not be justified by the law” (Gal. iii. 11). 93. Yes: “ Many have sinned without the law” (Rom. ii. 12). No: “ Where there is no law there is no transgression” (Rom. iv. 18). 94. Yes: “ Heaven iiTa kingdom that can not be moved ” (Heb. xii. 18). No: “ I will shake heaven and earth” (Heb. xii. 26). 95. Yes: “Everything is afraid of man” (Gen. i. 28). No: “ The lion is not afraid of man” (Prov. xxx. 30). 96. Yes: “Every man in his own tongue ” (Gen. x. 5). No: “ The whole earth one tongue” (Gen. xi. 1). 97. Yes: “ All things are become new” (2 Cor. v. 17). No: “ There is nothing new under the sun” (Eccles. i. 9). 98. Yes: “ You shall make a likeness of a serpent and a cherubim ” (Exod. xxv. 18). No: “Make no likeness of any thing in heaven above or the earth beneath,” &c. (Exod. xx. 4). 99. Yes: “ Deborah the prophetess judged Israel” (Judg. iv. 4). No: “ A woman is not to judge or rule, a man ” (1 Tim. ii. 12). 100. Yes: “ God’s people shall be ashamed” (Hos. x. 6). No: “God’s people shall never be ashamed” (Ps. xxxvii. 19). 101. Yes: “Blessed are the fruitful” (Gen. i. 28). No: “Blessed are the barren” (Luke xxiii. 29). 102. Yes : “ Edom being thy brother, do not abhor him ” (Deut. xxiii. 7). ’ No: “ He slew of Edom ten thousand” (2 Kings xiv. 7). 103. Yes: “Bear ye one another’s burdens” (Gal. vi. 2). No: “Every man must bear his own burden ” (Gal. vi. 5). 104. Yes: “ Labor not for meat” (Johnvi. 27). No: “He that labors not shall not eat” (2 Thess. iii. 10). 105. In Genesis vi. 5 God declared he would pour out his curses because “the imagination of man’s heart is evil, and only evil continually.” In Genesis viii. 21 he gives the same reason for not cursing the world. And these are mere specimens of a vast number of similar kind. Kings and Chronicles especially are full of such discrep- ancies of dates, numbers, names, &c. In one case the author of Chronicles makes a son two years older than his father, the father being forty and the son forty-two. For proof, compare 2 Chron. xxi. 20 with xxii. 1,2. And observe, the author of 2 Chron. xvi. 1 has Baasha, King of Israel, fighting against Judah ten years after the author of 1 Kings xvi. 8 has him dead and buried. But we have not space to spare to continue the list, as it would comprise a large chapter. Let the reader compare the names and numbers of the leaders, families, tribes, &c., of the children of Israel, as recorded by Ezra (chap, ii.), with those 140 THE BIBLE OF BIBLES. of Nehemiah (chap, vii.), and he will find more than a dozen discrepancies and contradictions; the difference amounting in some cases to thousands. He will also find a difference with respect to the coronation, period of rule, and termination of the reign of various kings, and wide differences tracing genealogic families, tribes, &c., if he will compare Kings, Chronicles, Samuel, Ezra, Nehemiah, &c. Such are the verbal discrepancies of the “ Word of God ; ” such is arithmetic when u inspired.” Two questions upon the above : 1. How much older can a son be than his father according to scripture, basing the inquiry upon Chron. xxi. and xxii. ? 2. How long can a man continue to fight after he is dead and buried, as is illustrated in the case of Baasha, King of Israel? (See contradictions 142, 143, and 144.) Contradictions in History. 106. When was man created? Gen. i. 25 says after the other animals. Gen. ii. 18 says before the other animals. 107. Were seed-time and harvest to he perpetual? Yes: “Seed-time and harvest shall not cease” (Gen. viii. 22). No: “There was neither earing nor harvest” for five years (Gen. xlv. 6). 108. Did Eve see before she ate the forbidden fruit? Yes: “ Woman saw before she ate the fruit” (Gen. iii. 6). No: “ Her eyes were opened by eating the fruit” (Gen. iii. 7). 109. When did the earth become dry after the flood? “In the first month the waters of the flood were dried up” (Gen. viii. 13). “In the second month the waters of the flood were dried up ” (Gen. viii. 12). 110. How old was Abraham when he left Haran? The eleventh chapter of Genesis makes him one hundred and thirty-five years old; but the twelfth says he was only seventy-live. 111. Did Abraham know where he was going? Yes: “ He went forth to go into the land of Canaan” (Gen. xii. 5). No: “He went out, not knowing whither he went” (lleb. xi. S). % 112. Did God give Abraham land? Yes : “I give it to thy seed for ever” (Gen. xiii. 15). No: “Abraham had none inheritance in it, not so much as to set his foot on” (Acts vii. 5). 113. Did Moses fear Pharaoh ? Yes : “ Moses fled, fearing Pharaoh ” (Exod. ii. 14 and 18). No : “ Moses did not fear Pharaoh ” (lleb. xi. 21). 114. Who hardened Pharaoh’s heart? “The Lord hardened the heart of Pharaoh” (Exod. ix. 12). “ Pharaoh hardened his heart” (Exod. viii. 15). 115. IIow many lighting men in Israel ? Samuel says eight hundred thousand (2 Sam. xxiv. 9). Chronicles says one million one hundred thousand (1 Chron. xxi. 5). 110. IIow many lighting men in Judah? Samuel says live hundred thousand (2 Sam. xxiv. 9). Chronicles says four hundred and seventy thousand (1 Chron. xxi. 5). 117. Who moved David to number Israel? God: “The Lord moved David to num- ber Israel ” (2 Sam. xxiv. 1). The devil: “ Satan provoked him to do it” (Chron. xxi. 1). IIS. Did David sin more than once? Yes: “I have sinned greatly in numbering Israel ” (2 Sam. 24. 10). No : “ He sinned only when he killed Uriah” (1 Kings xv. 5). 119. IIow many years of famine was David to suffer? Chronicles says it was three years (1 Chron. xxi. 11). Samuel says it was seven years (2 fckun. xxiv. 13). 120. IIow many horsemen did David capture? Samuel says it was seven hundred (2 Sam. viii. 4). Chronicles says it was seven thousand (1 Chron. xvlii. 4). 121. What did David pay for his threshing-floor? Samuel says fifty shekels of silver (2 Sam. xxiv. 21). Chronicles says six hundred shekels of gold (1 Chron. xxi. 25). 122. Was David’s throne to come to an end? No : “ It shall be established for ever” (Pa. lxxxix 4). Yea: “It was caat down to the ground” (Ps. lxxxix. 44). BIBLE CONTRADICTIONS. 141 123. Was David really a man after God’s own heart? Yes: “ David was a man after God’s own heart ” (Acts xiii. 22). No: “ David displeased the Lord ” (2 Sam. xi. 24). 124. Was it a man or God that Jacob wrestled with? “Jacob wrestled all night with a man” (Gen. xxxii.24). “Jacob wrestled all night with God” (Gen. xxxii. 30). 125. How many were there of Jacob’s family? “ Jacob’s family was only seventy souls” (Gen. xlvi. 27). “Jacob’s family was seventy-live souls” (Acts vii. 14). 126. How long was Israel in Egypt? “Israel was four hundred and thirty years in Egypt” (Exod. xii. 41). “Jacob was only four hundred years in Egypt” (Acts vii. 6). 127. Did they see what the Lord did in Egypt? Yes: “You have seen all the Lord did in Egypt” (Deut. xxix. 2). No: “ You have seen nothing he did in Egypt” (Deut. xxix. 4). 128. Who was the father of Salah? Arphaxad (Gen. xi. 12). Cainan (Luke iii. 35). 129. HadMichal any children? No: “Michalhad no children unto the day of her death ” (2 Sam. vi. 23). Yes: “ The five sons of Michal ” (2 Sam. xxi. . 130. Where was the law written? Exodus says it was written on Mt. Sinai. Deuter- onomy says it was written on Mt. Horeb. 131. How many died of the plague? Numbers says it was twenty and four thousand (Num. xxv. 9). Corinthians says three and twenty thousand (1 Cor. x. . 132. When did Zachariah begin to reign? In the thirty-eighth year of Azariah” (2 Kings xv. . But a comparison of 2 Kings xiv. 29 and xv. 1 makes but fourteen years.w 133. How many stalls for horses had Solomon? We are told in 1 Kings iv. 26, he had forty thousand. But, according to 2 Chron. ix. 25, it was only four thousand. 134. How much oil did Solomon give Hiram? According to Kings v. 11, it was twenty measures. But, according to Chron. ii. 10, it was twenty thousand. 135. Of what tribe was Solomon’s artificer, who came from Tyre? According to 1 Kings vii. 14, he was of the tribe of Naphthali. But, according to 2 Chron. ii. 14, he was of the tribe of Dan. 136. How long were the two pillars of Solomon’s porch? According to 1 Kings vii. 15, they were eighteen cubits long. But, according to 2 Chron. iii. 15, they were thirty- five cubits long. 137. How many baths were contained in the brazen sea? According to 1 Kings .vii. 26, it contained two thousand; but, according to 2 Chron. iv. 5, three thousand. 138. How many mothers had Abijah? and who was she? According to 1 Kings xv, 2, she was the daughter of Abishalom. But 2 Chron. xi. 20 says she was the daughter of Absalom; and 2 Chron. xiii. 2 says she was the daughter of Uriel. The chronology of the kings of Judah and Israel are a mass of confusion. 139. Where was Ahaziah killed, and how often ? According to 2 Chron. xxii. 8, he was killed at Samaria; and, according to 2 King ix. 27, he was killed again. 140. How many did Jashobeam kill? “ Jashobeam slew eight hundred at one time ” (2 Sam. xxiii. . No : It was only three hundred he slew (1 Chron. xi. 11). 141. Who killed the Amalekites? Samuel says “ Saul utterly destroyed them” (1 Sam. xv. 3). But, according to chapter twenty-seven of the same book, David killed them all, “ left neither man nor woman ” (1 Sam. xv. 13). And yet it appears they were not well killed; for, forty years after, they fought a battle with Ziklag (see 1 Sam. xxx. 18), and they were all killed again, “ save four hundred young men; ” and Simeon after- wards slew them. (See 1 Chron. iv. 3.) And yet, although destroyed three times, Jose- phus says he was a descendant of the Amalekites. They must have been a live people. 142! When did Baasha fightabattle with Judah? According to 2Chron. xvi. 1, it was in Asa’s thirty-sixth year. But, according to 1 Kings xvi. 8, in the twenty-sixth year of Asa, Baasha died, or, at least, vacated the throne, — a difference of ten years. 143. How did Asa and Baasha stand toward each other ? “ There was war between Asa and Baasha all their days ” (1 Kings xv. 16). But, according to Chron. xiv. 1, they were at peace ten years. 144. How long did Baasha reign ? “ Baasha reigned over Israel twenty-four years ” (1 Kings xv. 33). But, according to 1 Kings xvi. 5, it was twenty-seven years. 145. How long did Elah reign? According to 1 Kings xvi. 8, Elah reigned two years, commencing in Asa’s twenty-sixth year. 146. When did Ahaziah begin to reign over Judah? Kings says it was the eleventh year of Joram (2 Kings viii. 16). Kings also says it was the twelfth (2 Kings viii. 25). 147. When did Omri begin to reign? “ In the thirty-eighth year of Asa began Omri to reign” (Kings xvi. 15). But, as Zimri only reigned seven days, and began in Asa’s twenty-seventh year, Omri must also have commenced in his twenty.seventh year. 148. When did Ahab commence his reign? “In the thirty-eighth year of Asa began Ahab, son of Omri, to reign ” (1 Kings xvi. 29). How can that be if Omri reigned twelve years? (See 1 Kings xvi. 23). 142 THE BIBLE OF BIBLES. -v $
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BIBLE CONTRADICTIONS — TWO HUNDRED AND SEVENTY-SEVEN. It is difficult to conceive how any real benefit or any reliable instruction can be derived from a book which contains state- ments with respect to doctrines or matters of fact that are con- tradicted on the next page, or in some other portion of the book ; because it not only confuses the mind of the reader, but renders it impossible for him to know, as he reads a statement in one chapter of the book, that it is not contradicted and nullified in some other chapter, until he has sacrificed sufficient time to commit the whole book to memory: and but few persons have ever achieved that herculean task. Hence it must be an unrelia- ble book as an authority. We know it has been stated by man}7 admirers of the 4 4 Holy Book ’ ’ that it contains no conflicting statements when properly understood. But who is to decide when it is properly understood? Here, again, is a conflict of ideas. All words have certain specific meanings attached to them by common consent. And certainly an}7 man of good sense would not attempt to attach any other meaning*to them, without stating the fact and clearly defining his new meaning, if he expects any reader to understand him, or any two readers to understand him alike; and, if he writes without giving a hint that he has invented or employed new meanings for the words he uses, we are compelled to assume that his words and lan- guage have the ordinary and universally adopted signification. With this view of the case (as the writers of the Bible have given no hint that they employed new meanings), it is false to assume or say there are no contradictions in the Bible, when, if we accept language with its ordinary and established significa- BIBLE CONTRADICTIONS. 135 tion, an honest and unbiased investigation will show that it contains several thousand statements which conflict with each other or with science, histoiy, or moral truth, and hence must be totally unreliable as an authority. To prove this, we will now enter upon the unpleasant task of arranging and classifying a large number of these contradictions found both in the Old and New Testaments. I. Contradictions in Matters of Fact and in Doctrines. 1. Was it death to eat the forbidden fruit? Yes: “In the day thou eatest thereof, thou shalt surely die” (G-en. ii. 17). No: “And all the days of Adam were nine hun- dred and thirty years ” (Gen. v. 5). 2. Can a woman, according to scripture, ever speak on religious matters ? Yes: “ The same man had four daughters—virgins — who did prophesy” (Acts xxi. 9). No: “I suffer not a woman to teach, hut to be in silence ” (1 Tim. ii. 12). 3. Should a man ever laugh? Yes : “ There is a time to weep and a time to laugh ” (Eccles. iii. 4). No: “Sorrow is better than laughter” (Eccles.viii.3). Yes: “I com- mend mirth, because a man hath no better thing under the sun than to eat, drink, and be merry ” (Eccles. viii. 15). 4. What is our moral duty relative to trimming the hair on our heads? “ There shall no razor come upon his head, ... let the locks of his head grow ” (Num. vi. 5). “ If a man have long hair, it is a shame unto him ” (1 Cor. xi. 14). 5. Is there any remedy for a fool? Yes: “ The rod of correction will drive it far from him ” (Prov. xxii. 15). No: “ Though thou bray a fool in a mortar, yet will his foolish- ness not depart from him ” (Prov. xxvi. 6). 6. Should we pay a fool in his own coin? Yes: “ Answer a fool according to his folly ” (Prov. xxvi. 5). No : “ Answer not a fool according to his folly ” (Prov. xxvi. 6). 7. Is man’s life threescore years and ten? Yes: “The days of our years are three- score years and ten ” (Ps. xc. 10). No : “ His days shall be a hundred and twenty years ” (Gen. vi. 3). 8. Is it desirable to be tempted? Yes: “ Count it all joy to 'be tempted ” (Jas. i. 2). No: “ Watch and pray, that ye enter not into temptation ” (Matt. xxvi. 41). 9. Which is the tempter, God or the devil? The devil: The devil tempted Christ and Judas. (See Matt. iv. 1). God: God tempted David (2 Sam. xxiv. 1). 10. Does the Lord ever tempt man? No: “ Neither tcmpteth he any man” (Jas. i. 13). Yes: “And God did tempt Abraham” (Gen. xxii. 1). No: “He blinded their eyes, and hardened their hearts ” (John xii. 40). 11. Can God be tempted? No: “ God can not be tempted ” (Jas. i. 13). Yes: “ They have tempted me, the Lord, ten times ” (Num. xiv. 22). 12. Is any thing good? Yes: Every thing (1 Tim. iv. 4). No : “ Every thing is cor- rupt” (Gen. vi. 12). 13. How many Gods are there? One: “ The Lord our God is the Lord” (Deut. vi. 4). Several: “ Let us make man in our own image ” (Gen. i. 26). Three: “ There are three that bear record in heaven, Father, Son, and Holy Ghost ” (1 John v. 7). 14. Is God omnipresent? Yes: David declares the Lord is everywhere, in heaven and earth, and even in hell (Ps. cxxxix. 7). No : “ The Lord came down to see Sodom ” (Gen. xviii. 20). Yes: “There is no place where the workers of iniquity can hide themselves ” (Job xxxiv. 2z). No: “ Adam and Eve hid themselves from the presence of the Lord” (Gen. iii. . No: “Cain fled from the presence of God” (Gen. iv. 16;. Yes : “ Man can not get out of his presence ” (Ps. cxxxix. 7). 15. Is God omniscient? Yes : “He knoweth the hearts of all men” (Acts i. 24). No : “ The Lord had to prove the Israelites, and also Abraham, to know what was in their hearts” (Deut. viii. and Gen. xxii.). 16. Is God omnipotent? Yes: “With God all things are possible” (Matt. xix. 26). No: “ He could not drive out the inhabitants of the valley, because their chariots were made of iron ” (Judg. i. 19). 17. Is God unchangeable ? Yes: With him “ there is no variableness, neither shadow of turning; I change not” (Mai. iii. 6). No: “And the Lord repented of the evil he said he would indict upon the Ninevites ” (Jon. iii. 10). 18. Is God a merciful being? Yes: “ The Lord is very pitiful, and full of mercy” (Jas. v. 11). No: “ I will not pity nor spare, nor have mercy, but destroy” (Jer. xiii. 136 THE BIBLE OF BIBLES. 14). Yes: “Ilis tender mercies are over all his works ” (Ps. cxlv. 9). No: “Have no pity on them, but slay both man and woman, infant and suckling” (Sam. xv. 2). Yes: “ His mercy cndureth for ever ” (1 Chron. xvi. 34). No: “ I have taken away my loving- kindness and mercies ” (Jer. xvi. 3). 19. Does God even* hate? No: “ God is love ” (1 John iv. 16). Yes: “ He hated his own inheritance” (Ps. cvi. 40). 20. Is God’s anger perpetual? No: “His anger endureth but a moment”(Ps.xxx. 5). Yes : “ Mine anger shall burn for ever” (Jer. xvii. 4). 21. Is God the author of evil? Yes: “I make peace, and I create evil ” (Isa. xlv. 7). No : “ Out of his mouth proceeds not evil ” (Lam. iii. 38). 22. Is God in favor of war? No : “He is the God of peace.” Yes: “The Lord is a man of war” (Exod. xv. 3). No: “He is not the author of confusion, but of peace” (1 Cor. xir. 33). 23. Is the spirit of God for peace? Yes: It is “love, peace, joy, gentleness, and goodness” (Gal. v. 22). No: “The spirit of the Lord came upon him, and he slew a thousand men” (Judg. xv. 16). Yes: “The spirit of the Lord begets love, peace, and goodness” (Gal. v. 22). No: “By the spirit of the Lord Samson slew thirty men” (Judg. xiv. 19). 21. Has any man seen God? Yes: “Moses, Aaron, Nadab, and Abihu, and the seventy elders of Israel ” saw the God of Israel (Exod. xxiv.9). No: “No man hath seen God at any time ” (John i. 18). Yes: “ I have seen God face to face, and my j.tc has been preserved” (Gen. xxxii. 30). No: “There shall no man see me, and live” (E::od. xxxiii. 20). Yes : “ I saw also the Lord standing upon the throne ” (Isa. vi. 1). No : “ Ye have never seen his shape” (John v. 37). 2-3. Can any man hear God’s voice? Yes: “I heard thy voice in the garden” (Gen. iii. 9). No : “Ye have never heard his voice at any time ” (John v. 37). 26. Does God dwell in light? Yes: “He dwellcth in light which no man can ap- proach to ” 1 Tim. vi. 16). No: “The Lord said he would dwell in thick darkness” (1 Kings viii. 12). 27. Does God dwell in temples? Yes : “ I have chosen this [Solomon’s] temple for a house” (2 Chron. viii. 16). No: “The Most High dwelleth not in temples made with hands ” (Acts xvii. 24). 28. Docs God ever tire? Yes: “God rested,and was refreshed” (Exod. xxxi. 17). No : “ God fainteth not, neither is he weary” (Isa. xl. 33). 29. Is God a respecter of persons? No : “ There is no respect of persons with God ” (Rom. ii. 11). Yes : “ And God had respect to Abel and his offering” (Gen.). 30. Can God always be found? Yes: “Those who seek me early shall find me” (Prov. viii. 17). No: “ They shall seek me early, but shall not find me ” (Prov. i. 28). 31. Docs the Lord believe in burnt offerings? No: “I delight not in the blood of bullocks or of lambs or of he-goats” (Isa. i. 11). Yes: “Thou shalt offer every day a bullock for a sin-offering” (Exod. xxix. 36). 32. Does the Lord believe in animal sacrifices of any kind? No : “Your burnt offer- ings arc not acceptable, nor your sacrifices sweet unto me ” (Jer. vi. 20). Yes : “ Burnt sacrifices are sweet unto the Lord” (Lev. i. 9). 33. Does God believe in human sacrifices? No: For he condemned the human sac- rifices of the Gentiles. (See Dent. xii. 30.) Yes: “ For his anger was abated by David’s hanging the five sons of Miclial in the hill before the Lord.” (Sec 2 Sam. xxi. 8, and Judg. xi. 30.) 34. Docs God ever repent? Yes: “It repenteth the Lord that he had made man” (Gen. vi. G). No: “ The Lord is not a man that he should repent” (Num. xxiii. 19). 35. Is all scripture given by inspiration of God? Yes: “All scripture is given by inspiration of God” (2 Tim. iii. 16). No: “I speak it not after the Lord” (2 Cor. xi. 17). 36. Is war and fighting right? No : “ They that take the sword shall perish with the sword ” (Matt. xxvi. 52). Yes: “ lie that hath no sword, let him sell his coat and buy one ” (Luke xxii. 36). No: “ Beat your swords into plowshares, and your spears into prunlngdiooks” (Mic. iv. 3). Yes: “Beat your plowshares into swords, and your pruning-hooks into spears” (Joel iii. 10). Yes: “Cursed be he who kcepeth back his sword from blood” (Lev. xl viii. 10). 37. Shall nation war against nation? Yes: “Nation shall rise up against nation” (Matt. xxiv. 7). No: “Nationshall not rise up against nation” (Mic. iv. 3). 3S. Khali we love our enemies? Yes: “Love your enemies ” (Luke vl. 27). No: “ Bring my enemies, and slay them before me” (Luke xix. 27). 39. Is hatred right? No :'“Whosoever liateth his broth risa murderer”(l John iii.15). Yes : “ You must hate father and mother, brother and sister, &c., or ye can not be true followers of Christ” (Luke xiv. 26). 40. Is anger commended? Yes: “Bo ye angry, and sin not” (Eph. iv. 26). No: “Anger resteth in the bosom of fools ” (Eccles. vi i- 9). 41. Is it right to steal and rob? No: .“ Thou shalt not steal” (Exod. xx. 15); “Neither BIBLE CONTRADICTIONS. 137 rob” (Lev. xix. 13). Yes: The Israelites took from the Egyptians “jewels of silver and jewels of gold, and raiment, and they spoiled the Egyptians ” (Exod. xii. 35). 42. Is it right to kill? No : “ Thou shalt not kill ” (Exod. xx. 13). Yes : “ Kill every male child amongst them.” Yes ? “ Go ye out and slay every man his companion, and every man his neighbor, and every man his brother ” (Exod. xxxii. 24). 43. Is it right to lie on any occasion? No: “All liars are to be punished with fire and brimstone ” (Rev. xxi. . Yes: “ Go put a lying spirit into the mouths of all the prophets ” (1 lungs xxii. 21). No : “ Lying lips are an abomination to the Lord ” (Prov. xii. 22). Yes : “ The harlot Rahab lied, and was justified by works ” (Jas. ii. 25). No : “ Say nothing but the truth” (2 Chron. xviii. 15). Yes : “ If the truth of God hath more abounded -through my lie for his glory, why am I adjudged a sinner? ” (Rom. iii. 7). 44. Is God in favor of lying and deception? No: “Thou shalt not bear false wit- ness” (Exod. 20). Yes: “If a prophet is deceived, I the Lord deceived that prophet” (Ezek. xiv. 9). 45. Is a pious life a happy life? Yes: “Come unto me, and I will give you rest” (Matt. xi. 28). No : “ In the world ye shall have tribulation ” (John xvi. 33). 46. Will righteousness make a man happy? Yes : “ There shall no evil happen to the just” (Prov. xii. 21). No: “It is through much tribulation the righteous enter the kingdom of heaven ” (Acts xiv. 21). Yes : “ The righteous shall flourish ” (Ps. xcii. 12). No: “ The righteous shall perish” (Isa. lvii. 1). Yes: “The prayer of the righteous availeth much” (Jas. v. 16). No: “Thereis none righteous; no,notone” (Rom! iii. 10). Yes: The righteous to be slain with the wicked (Ezek. xxi. 3). No: The “ righteous not to be slain” (Exod. xxiii. 7). 47. Can we live without sinning? Yes: “ Those born of God can not sin” (1 John iii.9). No: “ There is no man that sinneth not ” (1 Kings viii. 46). Yes: “ lie that committeth sin is of the devil” (1 John iii. . No: “ There are none that doeth good, and sinneth not” (Eccles. vii. 20). 4S. Does wickedness shorten a man’s life? Yes: “ The years of the wicked shall be shortened ” (Prov. x. 27). No: “ The wicked live, and become old ” (Job xxi. 7). Shall we resist evil? Yes: “Put away the evil of your doings” (Isa. i. 16). No: “ Resist not evil ” (Matt. v. 37). 49. Who can know whether the golden rule is right or wrong? Right: “ Whatsoever ye would that men should do unto you, do you even so unto them ” (Matt. vii. 12). Wrong: “ Spare them not, but slay both man and woman, infant. and suckling” (1 Sam. xv. 3). 50. Is wisdom desirable? Yes : “ Happy is the man that findeth wisdom ” (Prov. iii. 13). No: “Much wisdom is much grief, and he that increaseth knowledge increaseth sorrow” (Eccles. i. 18). Yes: “ Get wisdom with all thy gettings” (Prov. iv. 7). Yes: “Be wise as serpents” (Matt. x. 16). No: “The wisdom of the wise shall be destroyed” (1 Cor. i. 19). 51. Shall we aim a* a good reputation? Yes: “ A good name is better than riches” (Prov. xxii. 1). No : “ Woe unto you when all men speak well of you ” (Luke vi. 26). 52. Are riches desirable? Yes : “ The rich man’s wealth is his strong City ” (Prov. x. 15). No: “ Woe unto you that are rich ” (Luke vi. 24). Yes:“ Blessed is the man that feareth the Lord, . . . wealth and riches shall be in his house” (Ps. cxii.). No: “ Blessed be ye poor, for yours is the kingdom of God” (Luke vi. 20). 53. Can a righteous man be rich, or a rich man be saved? Yes: “In the house of the righteous is much treasure” (Prov. xv. 6). No: “It is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God ” (Matt. xix. 24). 54. Does the Lord believe in riches? Yes: “The Lord blessed Job with fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen,” &c. (Job xlii. 12). No : “ A rich man can not enter into the kingdom of heaven ” (Matt. xix. 24). Yes: “ Wealth and riches shall be in the house of the man that feareth God ” (Ps. cxii. 1). No: “ Lay not up for yourselves treasures on earth ” (Matt. vi. 19). 55. Shall we use strong drink? No : “ Wine is a mocker, and strong drink is raging” (Prov. xx. 1). Yes: “ Give strong drink to him that is ready to perish ” (Prov. xxxi. 6). 56. Should we ever use wine? No : “ Do not use wine nor strong drink ” (Lev. x. 9). Yes: “Use a little wine for the stomach’s sake” (Tim. v. 23). No: “ Look not upon the wine when it is red” (Prov. xxiii. 31). Yes: “Give wine to him that is of heavy heart” (Prov. xxxi. 6). 57. Is it right to eat all kinds of animals? Yes: “ There is nothing unclean of itself; eat every moving thing” (Gen. ix. 3). No : “ Swine, hares, and camels are unclean; ye shall not eat of their flesh ” {Deut. xiv. 7). 5S. Is it good to eat flesh? . Yes: It is good to eat flesh (Deut. xii. 20). No: It is not good to eat flesh (Rom. xiv. 21). 59. Is man justified by works? Yes: “Abraham was justified by works” (Jas. ii. * 21). No : “ A man can not be justified by works ” (Gal. ii. 16). 60. Is man saved by faith? Yes : “ Man is saved by faith without works ” (Rom. iii. 28). No : “Man can not be justfied by faith without works” (James ii. 24).
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which they have reported the history of; such as a picture of the Virgin Mary, hanging on the walls of the church, opening and shutting its eyes daily for six or seven months, which they declare was witnessed by sixty thousand people, in- cluding Pope, cardinals, bishops, &c.,—leading men of the Church.
14. There is as much evidence that Esculapius raised Hypo- litus from the dead (as related by the Roman historian Pausa- nias), as that Elijah or Christ raised the dead; as much evidence that the serpent’s egg inclosed in gold (as related by Pliny in his “ Arguinum Ovum”) swam up stream when thrown into the river, as that Elisha raised an ax to the surface of the water by casting a stick into it (2 Kings vi. 6) ; as much evidence that Mahomet opened a fountain of water in the end of his little fin- ger, as that Samson found a spring of water in the jaw-bone of an ass ; as much evidence that Mahomet’s camel tallied to him, as that Balaam’s ass was endowed with human speech; and as much evidence that Esculapius cured the blind with spittle, as that Christ performed such cures. All stand upon a level; all lack the proof.
15. Ilere let it be noted that many of the miracles recorded in the ^Christian Bible are susceptible of an explanation upon natural principles ; such as the shadow going back on the dial of Ahaz, as the phenomenon has been witnessed in some of the Eastern countries of the shadows appearing to recede, when the sun is near the solstice, once in the forenoon and once in the afternoon. The story of the devils entering the hogs may be explained by assuming the devils *to have been frogs ; for they are described as being like frogs. (See Rev. xvi. 13.)
The resurrection of Lazarus may be explained by assuming him to have been in a state of coma, or trance ; for Christ once declared, u This sickness is not unto death, ” but u he sleepeth” (John xi). The bloody sweat of Christ, and his transfigura- tion, can also be explained on natural principles; also Paul’s conversion, and his miraculous cures with a handkerchief. Dr. Xewton, the great healer, has cured hundreds of cases in a sim- ilar manner. And the time will come when all real occurrences, now called miracles, will be accounted for, and understood as the operation of natural causes. 128
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CHAPTER XXI.
ERRORS OF THE BIBLE IN FACTS AND FIGURES,
A spiritual or metaphorical interpretation, if allowable in any case, can not avail any thing towards either removing, explaining, or mitigating, in the least degree, the numerous palpable Bible errors represented by figures. u Figures never lie” and admit of no construction. The almost innumerable errors, therefore, of this character which abound in the Bible utterty and for ever prostrate it as a work possessing any authority, reliability, or credibility in matters of history, science, or even theolog}r. Bible Tvriters, when they have occasion to refer to numbers which they are interested in making appear veiy large, seem to make almost a lawless use of figures. I will present some examples, stated in brief language, com- mencing with the Pentateuch. The author of these five books, in speaking of the genealogy, population, armies, &c., of his own tribe, makes use of figures which are not only incredible, but utterty impossible. The number of valiant fighting men, for example, among the Israelites, is frequently stated to be about six hundred thousand, and never less. (See Exod. xii. and xxxviii. ; Num. xxvi., &c.) This number, as Bishop Colenso demonstrates, reaches far beyond the utmost limits of truth. If the regular arm}' had been six hundred thousand, then the whole population (women and children included) could not have been less than two millions, — a number which many facts, cited by the Bible writer himself, demonstrate to be im- possible. I would ask, in the first place, how Moses could address all this immense congregation at once, as he is often represented as doing. (See Ex. xxiv. 3; Lev. xxiv. 15; Xuin. xiv. 7, &c.) Joshua makes cc all the congregation ” to ERRORS OF TEE BIBLE.
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include women and children. But how could Moses address this vast multitude of people, some of whom must have been at least ten miles distant, unless he used a speaking-trumpet or a telephone, neither of which, however, had then come to light? The writer of Deuteronomy says,46 Moses spake unto all Israel ” (Deut. i. 1). But not one in a hundred could have heard it: therefore it was very nearly 46 labor lost.” And Joshua says Moses wrote out his commandments, and he read them 44 before all the congregation of Israel” (Josh. viii. 35). But it would have required a voice as loud as thunder to make “all” of them hear. And it should be borne in mind that the people on these occasions were assembled in the tabernacle, — as we infer from many texts, — a building one hundred and eight yards square, and capable of holding about five thousand people, which would be just one to four thousand of the congregation; so there were five thousand people inside, and one million nine hundred and ninety-five thousand outside. These last, we are told, occupied the outer court, which was just eighteen feet wide. This would .place the most distant hearers twenty miles off. How comforting the thought, that, when Moses called them to the temple to worship (see Josh. viii. 35), the}" could get within twenty miles of him and 4 4 the tabernacle of the Lord? ’ ! The Lord had built a tabernacle for them to worship in, but only one or two in six thousand could get inside of it. This small num- ber only could enjoy seeing and hearing Moses and the Lord. The rest — one million nine hundred and ninety-five thousand — were outside, waiting for admission. Bishop Colenso estimates the size of the camp of Israel at about twelve miles square. This camp was situated in a desert of Sinai for at least a year; and the business of keeping this camp in order, waiting upon the people, and removing also, the remains of the daily sacrifice of two hundred thousand oxen, sheep, &c., devolved upon three priests,—Aaron, Eleazar, and Ithamar. It would be quite an improvement of the sacerdotal order if the priests of to-day could be subjected occasionally to some such healthy exercise ; but the}" have managed to get the rule reversed. They now have the people to wait upon them. But those three priests of tbe Israelites must have achieved a herculean task to wait each 180
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one upon three hundred and thirty-three thousand people daily, and, after preparing their food outside the camp, travel twelve miles to supply each one of this vast multitude with food and water. If they carried provision for only one person at a time, they would have had to perform this journey of twelve miles five thousand five hundred times an hour, which would have required them to be rather fleet on foot. And, besides the labor of carrying away ever}" day, to the distance of six or seven miles, five hundred cart-loads of the offal of the dead animals, there would be at least one pound of victuals to be carried to each person, making, in the aggregate, five thousand five hun- dred pounds. They must have enjoyed good health, if abun- dant exercise would produce it. They could not have been much troubled with dyspepsia or liver-complaint, as many of that order are nowadays.
1. We are told that Moses gave notice to the children of Israel at midnight, that they must take their departure from Egypt the next morning for the promised land (Exod. xii.) ; but, if they constituted the immense number represented, they would have made a column two hundred miles long, arranging them five abreast, so it would have taken several days for all to get started. How, then, could they all start the next morning ? And how did they keep their two millions of sheep and cattle alive for several days while passing over a sandy desert too poor to produce dog-fennel? And it is strange how the whole tribe of Israelites, if two millions in number, could live forty years in a wild, barren desert, and keep their immense flocks and herds alive.
2. The number of first-born male children over a month old, on a certain occasion, is set down at twenty-two thousand two hundred and ninety-three, which would make about eighty-eight children for each mother. This was 44 replenishing 99 rapidly. But their little tents, like the tabernacle of the Lord, would not accommodate one-fourth of that number. This would necessi- tate the mothers to leave most of their children 44 out in the cold.”
The number of the children of Israel that went down to Egypt, according to Exod. i. 5, was seventy souls; and they ZEROES OF THE BIBLE.
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remained there during four generations, represented by Levi, Kokatk, Amram, and Moses, making a period (as marginal notes state) of two hundred and fifteen years; though Exod. xii. 40, gives it at four hundred and thirty years. But this is another case of incredible exaggeration. Four generations of ordinary length, in that age, would not exceed the marginal calculation of two hundred and fifteen years ; and for those seventy souls to increase to two millions in that short period of time, of four generations, would have required each mother to have had twelve or fifteen children at a birth.
3. Dan, in the first generation, had but one son (Gen. xlvi. 23) ; yet in the fourth generation he had increased to sixty-two thousand seven hundred, or, according to Num. xxvi. 43, to sixty-four thousand, which would have required each son and grandson to have had about eighty children apiece. This would have been u multiplying and replenishing ” on a rapid scale.
4. Aaron and his two sons had to make all the offerings, and on an altar only nine feet square; and an offering had to be made at the birth of every child, which would require about five hundred sacrifices daily; and then there were thirteen cities where these offerings had to be made, and only three priests to doit. (See Lev. i. 11.) And, besides, the priests had to eat a large portion of the burnt offerings (see Num. xviii. 10) ; and, as these offerings consisted of five hundred lambs and pigeons, it would subject them to the task of eating enormous quantities daily.
5. At the second passover, an offering had to be made for every family (Exod. xii.), which would require the slaughter of about one hundred and fifty thousand lambs. The three priests had to sprinkle the blood of these lambs ; and it had to be done in about two hours (1 Chron. xxx. 35). The lambs had to be sacrificed at the rate of about one thousand two hun- dred and fifty a minute, and each priest had to sprinkle the blood of more than four hundred lambs per minute with their own hands, which would make the affair rather a bloody busi- ness, if it were not wholly impossible, and therefore an incredible story.
6. If we could credit the statements of u the inspired writer ” 132
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of the book of Numbers (see chap. Xxxi.), we should have to believe twelve thousand Israelites, in a war with the Midianites, after selecting out thirty-two thousand young damsels, killed forty-eight thousand men, eighty thousand women, and twenty thousand boys; burned all their cities, and captured all their stock, amounting to eight hundred and eight thousand, and all this without the loss of a single man. Each Israelite would have had to conquer seventy-five resisting enemies, including men, women, children, and stock. It is a story too incredible for serious reflection. We are told that the clothing of the Israelites lasted forty years “ without waxing old” (see Deut. xxix. 5), —another story too incredible to be entertained for a moment.
7. In Deuteronomy the priests are always called sons of Levi, or u Levites ; ” but, in the other books of the Pentateuch, they are always called “ the sons of Aaron,” which is an evidence they were not written by the same hand. Contradictions. Ac- cording to Exod. xviii. 25, Moses appointed judges over Israel before the giving forth of the law; but (Deut. i. 6) we are told that the appointment took place after the law was issued at Sinai.
8. According to Deuteronom}", chap, x., u the Lord separated the tribe of Levi ” after the death of Aaron ; but, according to Numbers, chap, iii., the separation took place before his death.
9. According to Exodus, God instituted the sabbath because he rested on that da}T; but, according to Deuteronomy, it was because he brought the Israelites out of Eg}Tpt “ b}T a stretched- out arm.” In Deuteronomy, chap, xiv., every creeping thing that flieth is declared to be unclean, and is forbidden to be eaten; but in Leviticus, chap, xi., every creeping thing, including four kinds of locusts, is allowed, and is prescribed as a part of tlieir food.
10. In Exodus, chap, vi., God is represented as sa}ing, “By my name Jehovah was I not known to them ” (the patriarchs). But he was mistaken ; for that name occurs frequentty in Gen- esis. In 1 Sam. chap, viii., we are told the name of Samuel’s first-born was Joel; and the name of his second, Abiah : but in Chronicles, vi. 2«s., we are told the name of Samuel’s eldest son was Vaslini. Which is right? ERRORS OF THE BIBLE.
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11. Bad Bible Morals.—Persons mutilated by accident, or otherwise in helpless condition, were excluded from the congre- gation of the Lord; while the guilty culprits who caused this mutilation were allowed free access to the holy sanctuary. (See Ley. xxi.) IVe consider this bad morality. Innocent base- born children were also excluded from the temple, while the guilty parents were allowed free admission.
12. By the law of Moses and the will of God, as is claimed, parents were required to stone rebellious children to death; and yet the parents were often the cause of this rebellious dis- position, and tenfold more guilty than the children, having cor- rupted them by bad influences. (See Deut. xxi.) This is a specimen of Bible justice and Bible morality.
13. The Jews not Civilized. —The Lord’s chosen people pos- sessed so little of the element of civilization, they had to go to the King of Tyre to hire artisans and skilled workmen to build their temple. (See 2 Chron. ii. 3, and 1 Kings v. 6.)
14. It is stated that it took one hundred and fifty-three thou- sand men seven years to build Solomon’s temple, — and heathen at that. (See 2 Chron. ii. 17,18.) Strange, indeed, when it was only a hundred and ten feet long, thirty-six feet wide, and fifty- five feet high ! (1 Kings vi. 2.) Some of our modern churches are much larger buildings, and generally erected in less than a year by less than a dozen workmen. It is certainly very dam- aging to the exalted pretensions of u the Lord’s peculiar people” that they possessed minds and intelligence so far below the heathen, that no workmen could be found amongst them, and they had consequently to go to these same heathen to hire workmen to build the Lord’s house. Such facts sink the reputation both of them and their God. 134
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CHAPTER XXII.
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including men, women and children, and beasts, to stop eating and drinking, and to be covered with sackcloth. What sin can we suppose the beasts had committed that they must be doomed to starve, and be covered with sackcloth as an emblem of repentance ? It must have required an enormous amount of sackcloth to cover two millions of people, and probably as many domestic animals. Where it all came from, the Lord Jehovah only knows. And it seems singular that all of the animals should stand quietly while such an uncouth covering was thrown upon them.
25. It is also difficult to comprehend why a nation of people, who probably never heard of Jehovah before, should all repent in sackcloth and ashes. It is the most effective missionary work we have ever read of. In modern times it requires two hundred missionaries a whole centmy to make half that many converts.
26. But the most conclusive argument against the truth of the stor}T is found in the fact that it is falsified by the testimony of histoiy. According to her history by Diodorus, Nineveh was destroyed by Arbaces sixteen years before Jonah’s time.
27. I have noticed this senseless storey at some length, because Christian writers have invested it with great importance, and be- cause it is indorsed by nearly all the New-Testament writers. Even Christ himself indorses it, and compares Jonah’s case to his. Their extreme ignorance is evinced by the foregoing expo- sition.
28. Several similar stories are found in heathen mythology, a few of which we will briefly sketch here. The Hindoo sacred book, the Purans, states that Chrishna was swallowed by a croco- dile, and, after remaining three da}rs in its stomach, was thrown upon dry land, much to his relief and also to that of the crocodile. A Grecian demi-God (Hercules), according to Gales, was swallowed by a dog, and remained in his stomach three days. But the stoiy entitled to the premium is one preserved in the legends of some of the Eastern islanders. A man, for some misdemeanor on a voyage across the Indus, was thrown over- board, and swallowed by a shark ; but, as the fish still followed the vessel, it was finally caught, and search made for the man, when, to the surprise of the whole crew, he was found sitting BIBLE PROPHECIES NOT FULFILLED.
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bolt upright, pla3Ting the tune of “ Old Hundred ” on a fiddle he had in his possession when he went down the throat of the sea- monster. This was rather a pleasant way of putting in the time. Jonah, it appears, was not so fortunate as to have a fiddle in his possession while in the stomach of the whale. The fore- going ten stories, from that of the serpent to Jonah, have been for hundreds of years printed by the thousand, struck off in almost every known human language, and sent off by ship-loads to almost every nation on the globe, to be placed in the hands of the heathen as being productions of Infinite Wisdom, the inspira- tions of an All-ioise God, and calculated to enlighten them and improve their morals. What sublime nonsense ! what egregious folly ! And what a deplorable and sorrowful mistake has been thus committed by the blinded disciples of the Christian faith!
CHAPTER XIX.
BIBLE PROPHECIES NOT FULFILLED.
Having devoted a chapter to this subject in “The World’s Sixteen Crucified Saviors,” we shall treat the subject but briefly in this work. The Old Testament has been thoroughly searched for prophecies, and more than a hundred texts selected, by vari- ous Christian writers, and assumed to be prophetic of some future event. But a critical and impartial investigation of the subject will show that not one of them is, strictly speaking, a prophecy ; but most of them refer to events either in the past, or events naturally suggested by the circumstances under which the writer was placed. And in many cases the text has no reference whatever to the event which Bible commentators assume they refer to. In treating the subject briefly, we will show, —
1. That if one-fourth of the texts from Genesis to Revela- tion were prophecies, and it could be shown that every one of them has been fulfilled to the letter, it would not prove that there was any divine inspiration or divine aid in the matter; because 122
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many facts show that prophecy, or the power to discover future events, is a natural, and not a supernatural, gift.
2. Many cases are reported in history of the prediction of future events by pagan or heathen seers, and also by persons not claiming to be inspired nor even religious. I will cite a few cases: Josephine, wife of Napoleon, relates that she had all the important events of her future life pointed out to her by an ignorant, illiterate fortune-teller, long before they occurred; such as her marriage, her unhapp}r life, and the death of her husband, — all of which was fulfilled to the letter. An astrologer predicted the great fire in London. Rousseau foretold the French Revolution. Cicero made a remarkable prophecy, which was realized in the discovery of America and the history of George Washington by consulting the Sibylline oracles. These, and many other cases that might be cited, furnish satisfactory evidence that the capacity for foretelling the occurrence of future events is a natural and inherent power of the human mind, and hence can do nothing toward proving the divine origin of any religion, or the divine illumination of any prophet. Therefore any further argument in the case would be superflu- ous. We will only briefly review a few of the Jewish prophe- cies (or texts assuming to be prophecies) to show that the Jew- ish nation occupied a lower moral plane, and possessed less of the gift of prophec}r, than some of the contemporary heathen na- tions. Hence Christian writers are wrong in assuming that the Jews alone possessed this power, while they possessed it in a less degree than some of the Oriental prophets. Prophecies (assumed to be) relating to Babylon, relating to Damascus, re- lating to Tyre, relating to the dispersion of the Jews, relating to the advent of Christ, &c., have been quoted time and again by Christian writers and clergj’men, and dwelt upon at great length in attempts to show their fulfillment, in order to deduce therefrom the argument and conclusion that the Jewish nation wore divinely commissioned to furnish the world with a true sys- tem of religion and morals. But we are prepared to show that every one of these prophecies so called has utterly failed of any fulfillment in the sense that writers and preachers assume. As it would require a large work to treat this subject fully, we BIBLE PROPHECIES HOT FULFILLED.
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shall only briefly refer to one or two cases as samples of the whole. As Babjdon and Tyre are the most frequently referred to, and are regarded as the strongest cases, our attention will be confined to them. Relative to Babylon, Isaiah says, “ It shall not be dwelt in from generation to generation ; neither shall the Arabian pitch his tent there” (Isa. xiii. 19) : but he says, “ It shall be inhabited by wild beasts of the desert and satyrs and dragons,” —not one of which predictions has ever been real- ized. It is still inhabited, though its name has been changed to Hillah, which has now a population of about nine thousand. So far from the u Arabian not pitching his tent there,” it is the very thing they have done, and are now doing daily. Mr. Lay- ard, who recently visited the place, says, in his work (“Nineveh and Babylon”), “The Arab settlement showed the activity of a hive of bees.” What a singular rebuff to Isaiah’s prophecy, and also to that of Jeremiah, who says it should become a “ per- petual desolation ” (xxv. 12), and that it should not be dwelt in by man nor the son of man! (Jer. 1. 40.) Isaiah declared, “ Her days shall not be prolonged ” (Isa. xiii). And thus the prophecies have all failed which refer to Babylon. Speaking of Tyre, Ezekiel says, it should be taken by Nebuchadnezzar, and trodden down by his chariots and horses ; and 6 6 thou shalt be built no more, and thou shalt never be found again.” And yet Tyre never was destroyed by Nebuchadnezzar, nor by any power; and, although it has suffered like other Eastern cities, it is still a flourishing city with a population of about five thousand. St. Jerome spoke of it in the fourth century as being “the most noble and beautiful city in Phoenicia.” And this was more than a thousand years after Ezekiel’s maledictions were pronounced against it, which declared it should be destroyed, and never be rebuilt. True, it has been partially destroyed several times, — and what ancient city has not? —but it has been rebuilt as often. We have, then, before us two illustrative cases of the failures of Jewish prophecies pronounced against neighboring cities and kingdoms, probably prompted by a spirit of envy and animosity because they had either overruled the Jewish nation, and sub- jected it to their power, or outstripped it in temporal prosperity. The Jewish prophets were continually fulminating their thunders 124
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and curses upon those powers and principalities which had over- powered them, and held them in subjection. This was very natural; and occasionally an unpropitious prediction may have been realized. But it is a remarkable fact, that more than forty disastrous events, which the Jewish prophets declared the Lord would inflict upon Eg}^pt (the nation they so much contemned and envied because it held them in slavery for four hundred years), have never been realized in the history or experience of that nation. Some of these cases are noticed in “ The World’s Sixteen Crucified Saviors,’’ as also the prophecies and failures in regard to Damascus and other cities, to which the reader is referred for a further elucidation of this subject.
CHAPTER XX.
MIRACLES, ERRONEOUS BELIEF IN.
Having treated the subject of miracles at some length in “The World’s Sixteen Crucified Saviors,” we shall give it but a brief notice in this work, and will comprehend the whole thing in a few points.
1. The histor}r of miraculous achievements by Gods and men form a very large chapter in the “ inspired writings ” of nearly all the ancient religious sj'stems which have flourished in the world ; and to notice all these cases would require volumes enough to make a library.
2. Almost the only evidence we have in any case of the actual performance of a miracle is the report of the writer who re- lates it.
3. St. Chrysostom declares that “miracles are not designed for men of sense, but on!}" for sluggish minds.” It will be un- derstood, therefore, that what we write here on the subject will not be designed for persons of sense, but only for the ignorant and superstitious.
4. Many things in the past which were set down as miracles are now known to be the result of natural causes ; such as the ERRONEOUS BELIEF IN MIRACLES.
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rainbow, most cases of sickness, and, in fact, nearly every phe- nomenon of nature. And, as every age develops new light on natural causes, it has made the list of miracles not alread}7 ex- plained so small, that we may reasonably conclude that they will all yet be explained and understood in this light, excepting those fabricated without any basis of truth.
5. As God appears to have regulated every thing in the be- ginning by fixed laws, if he should break one of those laws by the performance of a miracle, it would throw every thing into chaos and confusion, and prove that he is not a God of order and stability.
6. If God, as we are told, made every thing perfect, then the performance of a miracle must make them imperfect, or prove that they have always been imperfect.
7. The performance of a miracle would prove that God is an imperfect being in not having every thing regulated by the laws of nature.
8. If the performance of miracles can authenticate the truth of one religion, then it must prove the truth of all religions ; for all report miracles of some kind, and furnish, in most cases, the same kind of evidence that these miracles were performed.
9. There is not a miracle related in either the Old or New Testament that has not a parallel reported in the Bibles or sacred writings of the Orientals; such as curing the halt and blind, raising the dead, crossing streams in a miraculous man- ner, &c. Many cases are reported of the Hindoo Savior and Son of God, Chrishna, raising dead persons who had been drowned, murdered, or died a natural death. According to Tacitus, Vespasian performed a number of miraculous cures; such as curing the lame, restoring sight to the blind, &c., just as is related of Jesus. According to Josephus, Alexander with his army passed through the Sea of Pamphylia in the same mir- aculous manner that Moses did through the Red Sea. As Alexander’s army was engaged in the work of human butchery, we may assume that, if God could have had an}’ thing to do with it, he would have embraced the opportunity to drown them, and wash them all away.
10. Jewish Miracles.—The Jewish Talmud speaks of birds 126
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so large that the}7, darkened the sun, and shut out the light of the sun from the earth. Probably they supposed, like Moses, that nearly all the earth was located between Dan and Beersheba. Another kind of bird was’so tall, that, when walking in a river seventy feet deep, the water onty reached its knees. This is a tall story; but it should be remembered that it is related by the same people who tell us about sticks being converted into ser- pents, water into blood, dust into lice, &c., and a man (Sam- son) overturning a house with several thousand people in it, &c. Hence all these as stories are equalty reliable or unreliable.
11. Mahomeclan Miracles.—Mahomedans bear off the palm in miraculous prodigies. For instance, a cock is spoken of so large that the distance between its feet and head was five hundred da}V journey. What a pit}" Barnum could not obtain it! Another example: an angel so large that the distance between his eyes was seventy thousand days’ journey. The head of this tall ghost must have been among the planets. The earth would have been too small to furnish him with a seat; and the attempt to use it for that purpose would probably have thrown it out of its orbit.
12. Christian Miracles. — The early Christians seem to have had the whole miracle-making machinery of heaven under their control. Their miracles were prodigious and numerous. They claimed they could cast out devils, call the dead from their graves, and make ghosts walk about either end up. We are told that when a Mr. Huntingdon was reduced to great poverty and suffering, and prayed for dime assistance, fishes came out of the water to him, and larks and leather breeches from heaven, to serve as food and clothing. It is difficult to conceive how leather breeches came to be stored in heaven. With these few specimens, selected at random, we will stop. They are too large even to excite our marvelousness. The most ignorant and superstitious nations have always had the longest creeds
• and the tallest miracles.
VS. We have stated that the only evidence of the perform- ance of any miracle in most cases is the simple narration of it by the writer who records it. The Roman Catholics, however, claim to have the testimon}T of thousands of reliable witnesses to attest to the performance of some extraordinary miracles ERRONEOUS BELIEF IN MIRACLES.
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And, when we look at the cruel and wicked purpose for which this stupendous miracle is said to have been wrought, we are shocked at the demoralizing effect such lessons must have upon the millions who look upon it as the work of a just and right- eous God.
It savors too much of blasphemy to assume that a God of infinite justice would perform an act attended with such direful consequences, merely to allow the little, bloody-minded Joshua more time to blow out the brains and tear out the hearts of his enemies, guilty of no crime but that of believing in a different religious creed. Farewell to reason, justice, and morality, if we must subscribe to such moral lessons as this !
And why did he have the moon stopped at midday, when it could not be seen, and was, perhaps, on the opposite side of the globe? Egypt, India, Greece, and Mexico all have traditions of the sun stopping, but, in most cases, have too much sense to stop the moon. Fohi of China had the sun stopped eight hundred and fifty years before Joshua, the son of Nun, ever saw the sun. Bacchus and other God-men of Egypt had it stopped four times. While in Greece Phaethon was set after it to hurry it up, and increase its speed. A “ poor rule that will not work both ways !55 The Chinese annals state that the sun stopped ten days during the reign of the Emperor Yom. Argoon of India stopped it several days for his own accommo- dation.
But, unfortunately for the cause of religion, or rather religious superstition, no man of science, in any of these countries, has as much as noticed these world-astounding phenomena ; and no writer, but one religious fanatic in each case, has spoken of them,—a circumstance of itself sufficient to render them ut- terly incredible.
IX. Tiie Story of Samson,—Its Absurdities.
Were the story of Samson found in airy other book than the Christian Bible, it would be looked upon by Bible believers as one of those wild and incredible legends of heathen nytyhology with which all the holy books of that age abound. But it is accepted as true because found in the Bible; and the Bible is FOOLISH BIBLE STOBIES.
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considered to be true, partly because it tells such marvelous stories. It is assumed that they prove each other. Perhaps it is upon the presumption that “it is a poor rule that will not work both ways.”
1. We are told (Judg. chap, xiii.) that an angel appeared to the wife of Manoah, and promised her a son; and Manoah seemed to be as well pleased about the matter as his wife, and seemed to care but little whether the father was a man or an angel or a God, and we are left in the dark as to which it was.
2. It is rather a notable circumstance that the Jewish God and his angels seemed to have a great deal to do in trying to accom- modate and aid old women in becoming mothers, as in the case of Abraham’s wife and ManoalTs wife, also Elizabeth and Mary in the New Testament, and other cases.
3. The man or angel or God, whichever it was (for he is called by each name), that appeared to Mrs. Manoah, advised her to abstain from strong drink, and to eat no unclean thing. Very good advice to be observed at any time ; but it seems to imply that she was in the habit of using such pernicious articles.
4. And, when her child was born, he was called Samson, and was remarkable for his great strength, which is said to lie in his hair. The mighty denizens of the forest interposed no obstacle to his march; and houses were but playthings, to be tossed in the air like balls. He is reported to have seized a lion and slain him when yet a boy, without a weapon of any kind. It would have been well if this mighty hero had been present when Jehovah had a battle with the Canaanites (Judg. i. 19) , as he would not probably have been defeated so easily because they had chariots of iron. Those vehicles of iron would have been mere straws for Samson. If their respective histories be true, he excelled Jehovah, both with regard to strength and courage, in a severe contest.
5. It is stated that, a short time after this young bachelor- hero had slain the king of the forest, as he was returning home from a visit to his lady-love, he observed that a swarm of bees had taken possession of the carcass, and filled it with honey. 114
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Those bees must have been very much less fastidious in their tastes and habits than the bees of modern times ; for the latter shun a carcass as instinctively as death.
6. Another remarkable circumstance connected with this case
is, that the long-haired bachelor thrust his hands through the bees, and tore out the honey, regardless of their stinging mode of defending their rights. His skin must have been as remark- able for toughness as his muscles for strength.
7. One of the most cruel, ungodly, and fiendish acts of this young hero was that of murdering thirty men to get their gar- ments, as a recompense to those thirt}^ persons who solved his riddle; thus massacring thirty innocent persons in order to strip them of their garments, — an unprovoked and wanton murder. And yet it is declared, u the spirit of God was with him.” What shocking ideas of Deity !
8. Samson was evidently a u free-lover,” as he had inter- course with a number of women of doubtful character.
9. His next great feat consisted in chasing and catching three hundred foxes, and tying their tails together, and making a fire- brand of them. It must have been a good time to raise poultry after so many foxes had disappeared, but certainly not before that event, if foxes were so numerous.
10. It seems strange that these “ tail-bearers ” of fire did not take to the woods, instead of running through all the fields in the country, and setting them on fire.
11. The next feat was the breaking of two strong cords, with which his arms had been bound by three thousand men. (See Judg. xv. 4). It is difficult to conceive how three thou- sand men could get to him to tie them, as it is intimated they did. His mode of being revenged after he had snapped the cords was to seize the jaw-bone of an ass, and sla}r a thousand men ; and, after he had killed these thousand men with the bone, there was enough of it left to contain a considerable amount of water. It is related that the Lord clave a hollow in
it, and there came out of it water to quench Samson’s thirst.
12. Asses seem to figure quite conspicuously in Bible history. Sometimes they talk and reason like a Cicero, as in the case of Balaam; and they serve other important ends in the histories FOOLISH BIBLE STOBIES.
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of Abram and Job (who had a thousand) and Samson, and also that of Jesus Christ, who is represented as riding two at once. In the hands of Samson the jaw-bone of an ass was more destructive than a twenty-four pound cannon, besides fur- nishing him with water sufficient to supply his thirst.
13. Another feat of this young Hercules was that of carrying away the gate and gate-posts of the city of Gaza, in which the keepers had shut him up while lodging with a harlot. Most of his female companions seem to have been licentious characters ; and yet 4 4 the Lord favored him ’ ’ !
14. It is said 44 the spirit of the Lord moved Samson” (Judg. xiii. 25). It would seem that the spirit of the Devil did also ; for he had a terrible propensity for lying. He lied even to his own wife three or four times. He once deceived her by telling her that his strength could be overcome by tying him with green withes ; and yet he snapped them like cobwebs. He then virtually confessed to her that he had lied, but told her that new ropes would accomplish the thing ; and yet he was no sooner bound with them, than he freed his limbs as easily as a Mon would crawl out of a fish-net. The next experiment in lying and tying appertained to his hair. He told his sweet Delilah, that, if she would weave his seven locks of hair into the web in the loom, he would be as weak as another man ; but he walked off with the web and the whole accouterments hanging to his head, as easily as a wolf would with a steel trap dangling to his foot. TThy did not the hair pull out by the roots? He then told her the truth, as was assumed, but which was evidently the biggest falsehood he had uttered, —that his strength lay in his hair, and that his strength would depart if his hair were to be shorn off. But if there were any physical strength incorporated in the hair, so that it would flow into the brain and down into the muscles when wanted to be used, men would not frequent barber-shops, as they now do, but let it grow ten feet long if necessary.
15. The last great act in this drama of physical prowess was that of overthrowing a house with three thousand people on the roof. (Modern architecture don’t often produce a roof large enough or strong enough to sustain three thousand people. 116
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This feat would require more strength than to conquer the battalion armed with chariots of iron!
16. And in all this unholy* and wicked business of lying, cheating, and murdering, u the Lord was with him.” This is a slanderous imputation upon Divine Perfection and Holiness.
17. No good that we can discover, but much evil, was accom- plished hy the practical life of this extraordinary man. He was ostensibly raised up to redeem Israel; and jret, immediately after his death, the Philistines gained a complete victory over the Israelites, and took prisoner the ark of the Lord, and re- duced them to a worse condition than the}T were, in before.
18. We can not escape the conviction that such stories have a demoralizing effect upon those who read them, and believe they have the divine approval.
19. For seeming to treat the subject in a spirit of ridicule, I will cite a Christian writer as authority, who says, “He who treats absurdities with seriousness lowers his own dignity and manhood.”
20. Such stories as the foregoing can certainly do nothing toward improving the morals of the heathen by placing the book containing it in their hands.
X. Story of Jonah, — Its Absurdities.
The history of Jonah is so much like numerous stories we find in heathen mythology that we are disposed to class it with them. Its absurdities are numerous, a few of which we will point out: —
1. It represents Jonah as claiming to be a Hebrew; but as it sa}’s nothing about the Jews or Hebrews, and treats entirely of the heathen or Gentiles, that is probabty its source, and it was perhaps intended as a fable.
2. The ship he boarded, when making his escape, was a heathen vessel, which implies that he had some affinity for that* class of people.
3. It seems ver}T singular, that if Jonah did not believe Jeho- vah to be a mere local personal deity, rather than the Infinite and Omnipresent God, he should entertain the thought of running away fiom him or escaping from his presence by flight. FOOLISH BIBLE STOBIES.
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4. The heathen who had charge of the vessel were evidently possessed of more humanity and more mercy than either Jeho- vah or the leading ijaen of Israel, who seem to have made it a point to kill nearly all the heathen they could lay their hands on; as did Abram, Moses, Joshua, &c. For it is stated, that after they had cast lots to find who was the cause of the storm which overtook the ship, and in this way discovered it was Jonah, they strove with all their might to get the vessel to the shore, rather than resort to the desperate expedient of throwing Jonah overboard. This bespeaks for these heathen a feeling of mercy and humanity.
5. We learn by the language these heathen used in their prayer to stop the storm, “We beseech thee, O Lord,” &c., that they believed in one supreme God. Where, then, is the truth of the claim of the Jews that they alone believed in one God, or the unity of the Godhead? In this way their own Bible often proves this claim was false; that the nations they had intercourse with believed in one supreme and overruling God.
6. It is stated, that after Jonah was thrown overboard, and was swallowed by a fish, he prayed to the Lord. How was this discovered? Did he pray loud enough to be heard through the sides of the whale ? or did the fish open its mouth for his accommodation ?
7. As for the prayer, it appears to have been made up of scraps selected from the Psalms of David without much con- nection, or relevancy to the case.
8. It is stated that the Lord spake to the fish, and it vomited Jonah upon the dry land. It must have been a very singular fish to understand Hebrew or any human language.
9. In another respect the whale must have been a peculiar one, or of peculiar construction. The throat of an ordinary whale is about the diameter of a man’s arm. It must therefore have been very much stretched to swallow Jonah, or Jonah must have been very much compressed and elongated.
10. The gourd that sheltered Jonah must also have been of a peculiar species to have a vine that could grow several yards in one night, and stand erect so as to hold the gourd in a position 118
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to shelter the prophet; and the gourd would have to be as large as a cart or locomotive, or it would soon cease to afford him shade.
11. Jonah seems to have been a very proud and selfish man, with but little of the feeling of mercy, as he preferred that the whole nation of Ninevites should be destroyed rather than that his prediction should not be fulfilled, for he became very angry when he found the Lord was going to spare them.
12. The reason the Lord assigns for sparing Nineveh is a very sensible one, —because “ there are more than threescore thousand persons that can not discern between their right and their left hand.” This is certainly very good reasoning; but why did he not think of this when millions of innocent persons perished in the act of drowning the whole human race, except- ing four men and four women, or when Sodom and Gomorrah were swallowed up, or when seventy thousand were killed for a sin committed b}r David, or in the numerous cases in which a war of extermination was carried on against whole nations, with the order to slay men, women, and children, and u leave nothing alive that breathes 99 ? Why such partiality? But this is one of the two thousand Bible inconsistencies.
13. This is a very poor stor}', with a very bad moral. It indicates fickleness, short-sightedness, and partiality on the part of Jehovah ; and selfishness and bad temper on the part of his prophet.
14. There are other absurdities in this story which we will bring to view by a few brief questions.
15. Why did Jehovah care any thing about the salvation or welfare of Nineveh, a heathen city, when usually, instead of laboring to save the heathen, he was plotting their destruction?
1G. What put the thought into the heads of the mariners, that the storm was caused by the misconduct of some person on board ? Can we suppose they ever knew of such a case? If the miscon- duct of human beings could produce storms or a disturbance of the elements, the world would be cursed by a perpetual hurri- cane.
17. We are told the sailors cast lots to ascertain who was the cause of the storm. Rather a strange way of investigating the cause of natural events. FOOLISH BIBLE STOBIES.
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18. Is it not strange that Jehovah would bring on a violent storm on Jonah’s account, and continue it for hours, and let him
• sleep during the time ; and still stranger that Jonah was so in- different that he could sleep in such a storm?
19. Jonah must have been the most considerate and merciful sinner ever reported in history to propose himself that he should be thrown overboard as a means of allaying the storm, and sav- ing a set of gambling heathen. What a wonderful freak of mercy and justice ! But it seems to have been all exhausted on the mariners, so that he had none left for the poor Ninevites ; for he became very angry when he found Jehovah was not going to destroy them, the innocent and guilty and all together. This was inconsistent, to say the least.
20. What must have been the astonishment of the crew of the hundreds of ships sailing on the same sea to observe a sudden storm to arise and stop without any natural cause ! And when they afterwards learned that the whole thing was brought about by the misconduct of one man in one of the vessels, perhaps hundreds of miles distant, they must have abandoned all idea of ever looking again for natural causes for storms after that occurrence. How repressing such events would be to the growth and cultivation of the intellect, and the study of the natural sciences!
21. How could Jonah remain three days in the whale’s stomach without being digested, as fish have astonishing digestive powers? And, if he were not digested, both he and the fish must have been extremely hungry at the end of the three days’ fast.
22. As a fish large enough to swallow Jonah could not swim through the shoal-water to reach the land, it becomes an inter- esting query to know how it got Jonah on to u the dr}" land.” It must have required the use of a powerful emetic to inspire the fish with force sufficient to throw him fifty or a hundred feet.
23. Is it not strange that Jonah’s message to the Ninevites should have had such a marvelous effect upon the whole city, when it was evidently delivered in a language that none of them understood ?
24. We are told the king issued orders for everybody, 120
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III. The Ark of the Covenant, Absurdities of. — 1 Sam.
CHAP. VI.
We find no case in any history of superstition reaching a more exalted climax than that illustrated in the historj' of the Jewish ark of the covenant. It appears that up to the time of Solomon the Jews had no temple for their God to dwell in, but for some time previous hauled him about in a box, about four feet long by thirty inches deep, known as the “ ark of the cov- enant.’ ’ Let it not be supposed that we misrepresent in saying that Jehovah was supposed to dwell in this box; for it is ex- plicitly stated that he dwelt between the cherubims, which consti- tuted a part of the accoutrements of the ark. (See 1 Sam. iv. 4.) One of the most singular and ridiculous features connected with this story is, that Jehovah, in giving instructions for the construction of the ark, told the people they must offer, among other curious things, badger-skins, goat’s hair, and red ram’s skins (i.e., ram’s skins dj^ed red). What use God Almighty could have had for the hides and hair of these dead animals is hard to conjecture. Could superstition descend lower than this? As minute a description is given of the whole affair by Jehovah and Moses as if there were some sense in it. The box was hauled about b}T two cows; and it was enjoined that those se- lected by the Philistines should be cows that had never been worked or harnessed, and that their calves should be shut up and left at home. This is descending to a “ bill of particulars.” The calves must have suffered, as their dams were driven far awaj-, and then slaughtered. What became of the calves is not stated ; but we arc told that the cows kept up a continual bel- lowing, or “ lowing.” Perhaps this was designed as a kind of base or tenor for the music which accompanied them; and this accounts for the calves being left at home. It is curious to observe that the cows were not yoked to the cart on which the ark was drawn, but tied to it, — probably by their tails. The Jews did not seem to possess sufficient mechanical skill or genius to invent an ox-yoke. Another singular part of this singular story is, that the Philistines constructed six golden mice to accompany the ark ; and yet we are told that the Jews FOOLISH BIBLE STOBIES.
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were not allowed to hare images of any thing (Ex. xx. 4). The most serious consideration connected with this affair was the vast destruction of human life. In the first place the Philistines, in a battle with the Lord’s people, slew thirty thousand of them, and captured this box, as we must presume, with the Lord in it. It seems strange that, when Jehovah had fought so many success- ful battles, he would allow himself to be captured. It was some time, too, before he was recovered from the Philistines. When this was effected, as the ark was being conveyed back under the superintendence of David, with a company of thirty thousand people, while passing over some rough ground, the cart jostled, and the ark came near being thrown off, with the Lord Jehovah in it, who would probably have been considerably bruised by the fall. But a very clever man b}r the name of Uzzah clapped his hand upon the cart to prevent this awful catastrophe ; and, although probably actuated by the best and most pious motives, he was immediately killed for it. This part of the stoiy has a bad moral. On another occasion, on the arrival of the ark at Bethshemesh, because one or two persons attempted to gratify a very natural curiosity by looking into the ark, Jehovah became so much enraged that he killed fifty thousand of the people of Bethshemesh. Here is another of the many cases in which thousands of innocent people were punished for the sin of one man or a few persons. How can any good grow out of the relation of such unjust, unprincipled, and superstitious doings recorded in a book designed for the moral instruction and sal- vation of the world? We are told that at every place to which this box was carried, while in the hands of the Philistines, it caused death and destruction, or some other serious calamity. At Ashdod it produced disease and destruction among the people to an alarming extent; and similar results followed while the ark was at Ekron. Assuming that there is any truth in the stoiy, the thought is here suggested that the box might have been'affected with some malarious disease. While at Dagon it caused the God of that place to fall down in the night from his resting-place; on the second night he lost both his hands. Who that is acquainted with Jewish history can not see that this circumstance is related to show that the God of the Jews was 106
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superior to other Gods, as he excelled them in working miracles in Egjqpfc and other places? That it was a borrowed tradition is quite evident from the fact that the Hindoos and Egyptians had practiced similar rites and customs anterior to that period. The Hindoo ark was carried on a pole by four priests ; and, wherever it touched ground, it wrought miracles in the shape of deaths and births, or the outgushing of springs of water. The Egyptian ark was constructed of gold, which probably made the box more valuable than the God within. All such wooden or metal Gods were supposed to operate as a talisman, or pro- tection against evil. When will the believers in divine revela- tion and divine prodigies learn that all such superstitious customs and inventions were the work of men, and not of God?
IV. Korah, Dathan, and Abiram, Absurdities.—Num.
chap. XVI.
These three leading men of Israel, growing tired of the tyran- nical usurpations of Moses, concocted a mutiny, in which they succeeded in enlisting some two hundred and fifty persons. When Moses learned what was on foot, this 4 4 meek man” became very angry, and reported the case to Jehovah, and re- quested him not to accept their offering when they came to make their usual oblations.' The Lord took Moses’ advice, and not only refused their offering, but split the ground open where they stood, so that they fell in, and were seen no more. And, when their two hundred and fifty followers saw this, the}’ fled, fearing they might share the same fate. But that expedient did not save them: 44 a fire came out from the Lord,” and consumed the whole number. It must have been a fearful fire to consume so many while they were running. The fire came from the Lord ; but where the Lord was at the time we are not informed, — whether sitting on his throne in heaven, or standing beside the altar, as he frequentl}’ did. Hence we can not tell whether the fire came from heaven, as it did on some other occasions, or from below. It must have been a very aggravated case of rebellion; for God and Moses both got angry at once, which was something rather unusual. It was customary, when Jeho- vah got angry and made severe threats of what he would do, FOOLISH BIBLE STORIES.
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for Moses to interfere, and intercede for his people, and try to cool him down; and, by the power of his logic and eloquence, he mostly succeeded in convincing him that he was wrong, and got him to desist from carrying his threats into execution. But, on this occasion, Moses, being angry ’ let him take his own
course. But the most unjust and u^^orciful act in the whole transaction was that of Jehovah sending a plague, and destroy- ing fourteen thousand more, merety because they mourned for their destroyed friends, and ventured to complain of the course he and Moses were pursuing. It was certainly cruel to destroy them for so slight an offense. It appears that, by Aaron’s standing 44 between the dead and the living, the plague was stayed.” But for this timely interference of Jehovah’s high priest, there is no knowing when or where the plague would have stopped. Now, is it not something near akin to blasphemy to charge such nonsense — ay, worse than nonsense, cruelty, injus- tice, and malignity — to the just God of the universe?
V. The Story of Daniel and Nebuchadnezzar.
We shall not attempt to present an exposition of all the absurdities which abound in the Book of Daniel, but will merely notice a few of its most incredible statements. The most amusing chapter in the history of Daniel is his interpretation of the dreams of King Nebuchadnezzar. It appears that on one occasion the king had forgotten his dream, which made it ostensibly necessary for Daniel, before interpreting it, to repro- duce it. But who can not see it was not necessary for him to do either to save his reputation and his life, both of which it appears were at stake? If he were possessed of an active, fertile imagination, he could invent both, and palm them off on to the king as the original, who would be perfectly unable to detect the trick, as he knew nothing about either. It is stated that one of the dreams consigned the king to the fate of eating' grass like an ox for three years. • In all such incredible stories which abound in the Christians’ Bible, we find glaring absurdities, which a little reflection would reveal to the reader if he would allow himself to think. There is a palpable absurdity in this story which shows that the conversion of the king into an ox 108
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as a punishment could not have achieved that end. If he were converted into an ox, his reason was gone, and he was uncon- scious of his condition ; and hence it was no punishment at all. Or, if he still retained his reason, he had nothing to do but to walk away, and find food mo> '"** ^enial to his appetite than grass. And thus the story defeats itself. It is stated his hair became like eagles’ feathers, and his nails like the claws of a bird (Dan. iv. 38), — a very singular-looking ox surely. It would have been more appropriate to call such a being an eagle or a dragon. Such is the careless and disjointed manner in which all Bible stories are told, as if related by mere ignorant children. The most conclusive u knock-down argument ’ ’ to the . truth of this stor}T is found in the fact that no allusion to this astounding miracle can be found by any of the historians of that or any other nation. Had the king been transformed into an ox, the history of his own nation (the Persians) would abound in allu- sions to the marvelous fact. Its silence on it settles the ques- tion.
We will occupy sufficient space to allude to one incident in the stoiy of u the three holy children,” which we find related in the Book of Daniel. It is stated that a being who looked u like the Son of God ” was seen by the king walking in the furnace. To be sure ! We are quite curious to know how he found out how the Son of God looks. How long had he lived in heaven with him so as to become familiar with his countenance ? What silly nonsense!
VI. Sodom and Gomorrah.
Story of Sodom and Gomorrah. We are seemingly required by this story to believe that God keeps a manufactory of brim- stone in heaven; for we are told that u the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven” (Gen. xix.). If we credit this stoiy, we may infer that the Lord keeps a supply of the article on hand, perhaps to be let down occasionally to replenish the bottomless pit.
The science of chemistry has demonstrated within the present century that the air is composed of nitrogen and ox}’gen; and it has also demonstrated that oxj’gcn gas and sulphur or brim- FOOLISH BIBLE STORIES.
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stone, when brought into contact, are, with a moderate amount of heat, dissolved, united, and converted into oil of vitriol. Hence, if fire and brimstone rained from heaven in that climate, it is scientifically and chemically certain that the people were pelted with a shower of the oil of vitriol.
One square mile of the earth’s surface in that locality would be supplied with about thirteen thousand million pounds of oxygen. The requisite amount of brimstone to convert this into oil of vitriol would be about ten thousand million pounds, making in the whole twenty-three thousand millions of pounds.
This would have been sufficient to spoil all the Sunday gar- ments of the people, but could not have burned them up; for cold oil will not burn, and the fire and brimstone would have been converted into oil long before they reached the earth, and become too cool for the heat to injure any thing.
We are told that several cities were destroyed by this divine judgment. And pray how many cities could exist in a hot and arid desert, where there was not a drop of water that a human being could drink?
VII. Tower of Babel.
Of all the stories ever recorded in any book, disclosing on the part of the writer a profound ignorance of the sciences, — em- bracing, at least, astronomy, geography, and philosophy, —that of the Tower of Babel was probably never excelled. A brief enumeration of some of its absurdities will disclose this fact.
1. We are told (in chap. xi. of Genesis), that, after God had discovered by some means that 44 the children of men ’ ’ were building a cityT and a tower to reach to heaven, he 44 came down to see the city and the tower” (Gen. xi. 6). The statement that he 44 came down ” implies that he was a local being, and not the omnipotent and omnipresent God.
2. If he were not already present, and had to travel and descend in order to be present, we should like to know what mode of travel he adopted. It appears from the story that, if he came down, he must have returned almost immediately, and descended a second time; for, after this, he is represented as saying,44 Go to, let us go down, and there confound their lan- guage” (Gen. xi. 7). 110
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3. Who was this Uus?” The use of this plural pronoun u us ” implies that there were several Gods on hand.
4. And, if he came down, who did he leave in his place? Must we assume there is a trinity of Gods ? But it would be superlative nonsense to assume that the three Gods could be one (as Christians claim) if one of them could leave the kingdom.
5. How did the writer know that he or they talked in this manner, as he could not have been present in person to hear it?
6. In this same chapter the u inspired writer ” tells us, “ The whole earth was of one language and one speech ” (Gen. xi. 1). In the preceding chapter there is a long list of different tongues, or languages, and nations ; and it is declared they were “ divided in their lands, everyone after his tongue, families, and nations.” How contradictory!
7. What a childish and ludicrous notion the writer entertained with respect to heaven when he cherished the belief that a tower could be erected to reach it!
8. According to St. Jerome the Tower of Babel was twenty thousand feet high. A Jewish writer says it was eighty thousand. In the first case it would be nearly four miles in height; in the other, over fifteen miles, —nearly three times the height of the highest mountain on the globe ! No method has ever yet been discovered for elevating building materials to such a height.
9. Taking St. Jerome as authority, the hod-carriers, in ascend- ing and descending, would have to perform a journey of more than seven miles each trip.
10. As the air becomes rarefied in proportion to its distance from the earth, the lungs of the workmen would have collapsed, and their blood have congealed, before they climbed half-way to the top. They could not have breathed at such a height.
11. As the earth is constantly revolving on its axis, the crazy tower-builders would only be in the direction of the point at which they aimed once in twenty-four hours, and then moving with a speed one hundred and forty times greater than that of a cannon-ball. It would require dexterous springing to leap into the door of heaven as they passed it.
12. And as the earth, in its orbit, moves at the rate of sixty- eight thousand miles an hour, it would soon cany them millions of miles beyond any point they might be aiming to reach. FOOLISH BIBLE STORIES.
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13. After all, we can not see any possible objection Jehovah or any other God could have had to such an enterprise.
14. If the Babelites had succeeded in climbing into heaven, what of it? Was Omnipotence afraid they would dispossess him of his throne, and seize the reins of government? If not, what could have been the objection?
15. And then it would not have taken the “ heavenly host ” fifteen minutes to tumble them out, as they did Michael and the dragon.
16. The truth is, the imaginary God of the Jews was a sus- picious, cowardly, and jealous being. He was constantly getting into hot water. He appeared to live in perpetual fear day and night that some other God, or some of his own creatures, would encroach upon his rights. In this case he seemed to be alarmed for fear those ignorant, deluded tower-builders and wild fanatics would succeed in reaching the heavenly home, perhaps bind him, and cast him out of his own kingdom. What super- lative nonsense is the whole story! And yet millions believe it to be divinely inspired, and many thousands of dollars have been spent in printing it, and circulating it over the world.
VHI. Stopping the Sun and Moon,—Absurdities of the
Story.
Of all the stories that ever taxed the brain or credulity of a | man of science, that of Joshua stopping the sun and moon
I stands pre-eminent. Think of bringing to a stand-still that
magnificent and immense luminary which constitutes the center of a solar system of one hundred and thirty worlds, all of which move in harmony with it. Such a catastrophe would have broken one hundred and thirty planets loose from their orbits, and dashed them together in utter confusion, and would thus have broken up our solar system. The shock produced upon this earth would have thrown every thing on its surface off into I boundless space.
For a puny man, on a little planet like this, to command the | mighty sun, which is fourteen hundred thousand times as large
] as the earth, to stop in its grand career, would be comparable
j to an ant saying to a mountain, u Get out of my way.” 112
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CHAPTER XVII.
THE TEN COMMANDMENTS, MORAL DEFECTS OF.
These commandments have always been regarded by Bible believers as being a remarkable display of infinite wisdom, and as being morally perfect beyond criticism; and consequently they have passed from age to age without examination, when a little investigation would have shown any logical mind that they contain palpable errors both in logic and morals.
First commandment: “ Thou shalt have no other Gods be- fore me ” (Exod. xx. 3) ; that is, as commentators have in- terpreted it, u Thou shalt prefer no Gods to me.” And why not? What harm can it do? Supposing the people prefer a golden calf, as the Jews did under the leadership of Aaron, in the name of reason how can it injure either God or man? if not, where is the objection? The feeling of devotion is the same in all cases, whatever may be the object worshiped. Hence the worshiper is as much benefited by worshiping one object as another. On the other hand, it would be a slander upon infinite wisdom to suppose he can desire the homage, adora- tion, and flattery of poor ignorant mortals, and desire them to crouch at his feet. It would make a mere coxcomb of him to suppose he can be pleased with such adulation, or that he desires such homage. We worship no such God.
Second commandment. The second commandment prohibits our making “ the likeness of any thing that is in heaven above, the earth beneath, or the waters under the earth ” (Exod. xx. 4). Let us look, in the first place, at the effect of this prohibition, and then at the character of the act. It effectually cuts off the use of photographs, portraits, and pictures,—illustrations of every description; for all these are likenesses of something. THE TEN COMMANDMENTS.
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Hence thousands of cases of the violation of this command- ment take place every day in all Christian or civilized countries. Books are issued every day containing likenesses of something in the heavens above or the earth beneath ; especially are school- books illustrated with the likenesses of all kinds of living beings, and often with inanimate objects, by which children learn. The second commandment is utterly disregarded and trampled under foot by all Christendom.
Third commandment. This commandment prohibits our bowing down to and worshiping any other God but Jehovah, because641, the Lord thy God, ama jealous God5 ’ (Exod. xx.5). As for 66 jealousy,” it will make any being hateful and despised, according to William Penn. But why not worship other Gods (that is, beings supposed to represent or resemble God) ? Can any serious evil result from such an act, either to God or his worshipers? If so, what is it? Let us assume, for the sake of the argument, that the heathen who bow down to images of wood and stone suppose them to be the veritable living and true God (which, however, is not true), yet it would be the very climax of folly to suppose that an infinite being, of such infinite perfection that it places him at an infinite distance beyond hu- man flattery, can take the slightest offense at such an act. It is childish to entertain such a thought. A thousand times more sensible is the doctrine of the Hindoos’ Vedas, which makes God (Brahma) say, 6 6 Those who worship other Gods worship me, because I hear them, and correct their mistake.” We will illus- trate : —
A rebel soldier (son of a doctor) was wounded near his father’s house, in Kentucky, during the war, in which he immediately sought refuge. As he entered the hall (it being evening twi- light) , he observed some person at the farther end whom he supposed to be his father, and exclaimed, 66 Father, I am wounded! Canyon aid me?” His father, being in a room above, overheard him, and responded, 66 Yes, sir.” Had he had the vanity of Jehovah, he should have replied, 66 jSTo, sir: you mistook the servant in the hall for me: therefore I will not assist you, but punish you, and kill you.” Kemember, Jeho- vah is represented as killing the worshipers of other Gods 98
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(Deut. xiii. 6). If an illiterate heathen in like manner should, in his ignorance, call upon idols or mere imaginary beings for aid, would not his heavenly Father, “in the room above’’ or the heaven above, hear him and reply, “You are mistaken; I am here, not there; but no difference, the mistake is not im- portant : your intention was good, and your motives honest; therefore I will grant your request ” ? This would be sensible. But Jehovah is represented as saying, “If thy brother or son or daughter, or even the wife of thy bosom, shall say, let us go and serve other Gods, thou shalt not pity nor spare, but kill them ” (Deut. xiii. 6). Here is the most shocking cruelty, combined with supreme nonsense. We are commanded to kill wives, sons, and daughters, if they entertain a different view of God from ours, no matter how honest they may be ; and there is no question but that all worshipers are honest. They can not be otherwise. And yet there is no sin more frequently or more fearfully denounced in the Christian Bible than that of worship- ing other Gods. Who can not see that it all grew out of the bitter sectarian bigotry of the Jews, which engendered feelings of animosity toward all nations who refused to subscribe to their creed? This has been the fault of all creed worshipers. As “ no man hath seen God at any time ” (John i. 18), it must be a matter of imagination with every human being as to what is the form, size, and character of God. And therefore it can make no difference what God, or what kind of God, we call upon in our prayers. We would be equally heard and answered, if there were a God answering prayer. The third commandment, there- fore, is devoid of sound sense.
Fourth commandment: “Thou shalt not take the name of the Lord thy God in vain ” (Exod. xx. 7). The word “ vain ” is defined to mean “ worthless, fruitless ; ” that is, attended wdth no good results. And we can not conceive that it can be any more sinful to take the name of God in vain than that of a human being, or of any other object. It is not rational to sup- pose God, wiiile superintending the movements of eighty-five millions of worlds, pays any attention to the manner in which the inhabitants of this little planet use his name, or that he cares any tiling about it. And then how is it possible for us THE TEN COMMANDMENTS.
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to know when we are using his name in vain, and when we are not?
Fifth commandment: “ Remember the sabbath day to keep it hol}\” This commandment is universally laid aside by all Christendom. Nobody keeps the sabbath but the Jews. And as God himself does not keep the sabbath, but lets all nature run and work (her laws operate the same on that da}" as on all other days of the week), we can not believe the sabbath was instituted by him.
Sixth commandment: “ Honor thy father and mother’ ’ (Exod. xx. 12). Pretty good ; but the reason assigned for it is devoid of sense, — “ That thy days may be long upon the earth.’’ We have never learned that long-lived persons have been more duti- ful to parents than others.
Seventh commandment: “ Thou shalt not kill” (Exod. xx. 13). If the word “ not ” were left out, we would concede this commandment has been faithfully obeyed. His “ holy people ” were killing nearly all the time ; and their successors (the Chris- tians) have inundated the earth with blood by a constant viola- tion of this command. What good, therefore, we would ask, has resulted from this commandment?
Tenth commandment. The tenth commandment forbids us to covet our neighbor’s house, wife, or servant, or any of his property (covet, “ to desire earnestly ”). We can not conceive how there can be any moral turpitude in the act of desiring to possess any of our neighbor’s property, or even his wife, if no improper means are used to obtain them. The command was doubtless issued to keep the poor man from aping the rich, and to make him content with his own lot and condition.
The above will be understood to be the true exposition of “the holy commandments of the Lord,” “the ten glorious laws of God,” when people become accustomed to use their reason in matters of religion. 100
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CHAPTER XVIII.
FOOLISH BIBLE STOEIES.
I. Talking Serpents and Talking Asses.—Gen. in., Num. xxii.
The laws of nature appear to have possessed but little force, permanency, or reliability in the da}rs of Moses, as they were often brought to a dead halt, and set aside on the most trivial occasions, according to Bible history; and nothing could be learned of the character, habits, or natural powers of animals by their form or physical conformation, if they possessed, as represented, minds and reasoning powers supposed to be pe- culiar to the human species. Hence the study of natural history must have been useless. When naturalists at the present day find animals without the organs of speech, they assume they do not possess the ability to talk and reason. But the absence of the vocal organs in the days of Moses appears to have furnished no criterion, and interposed no obstacle to becoming a fluent speaker and an able reasoner, as is illustrated in the case of a serpent and an ass talking and arguing like a law}~er. Hence natural history could have possessed no attraction, as nothing certain could have been learned by studying it.
1. It is a singular reflection that the Christian plan of salva- tion is based on a serpent, and with about as little show of sense as the Hottentot tradition of the earth resting on the heads of four turtles.
2. The idea of God creating a serpent to thwart and defeat his plans and designs, or permitting him to do it, is absolutely ridiculous.
3. If God knew, when he created the serpent, that his machi- nations would bring u death and sin and all our woe ” into the world, the act would prove him to be an unprincipled being. FOOLISH BIBLE STORIES.
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4. And, if he did not know it, he must have been ignorant and short-sighted, and not fit to be a God.
5. It would imply that he made a wonderful mistake in creat- ing a being that “turned right round,” and made war on his own kingdom, crippled it, and defeated its success.
6. To assume that God could be outwitted by a serpent is to place him lower in the scale of intelligence than a snake.
7. It would seem that the serpent was superior to Jehovah either in knowledge or veracity; for his statement relative to the effect of eating the fruit proved to be true, while that of Jehovah proved to be false (Gen. iii. 3).
8. And, as we have shown in chapter liii, he was a greater friend and benefactor to the human race than Jehovah, as a number of benefits and blessings were conferred upon Adam and Eve and their posterity by yielding to his advice instead of obeying the mandates of Jehovah.
9. It would doubtless be a source of gratification to natural- ists of the present age to learn what species o'f snake that was which possessed such a remarkable intellect and reasoning facul- ties and powers of speech; and also whether Hebrew was its vernacular.
10. Why is it that ladies of the present day possess none of the nerveless intrepidity and moral courage of old mother Eve, who could stand and listen to a serpent talking without any signs of fainting, and with a perfect nonchalance, when our modern ladies would probably scream or run if a snake they should meet should assume the liberty to address them even in the most polite manner ? Mother Eve must have been familiar with oddities.
11. If serpents and asses could talk in the days of Moses, why not now ? Why have the}’ lost the power of speech ?
12. The species of serpents and asses which furnished such distinguished reasoners and orators should have been preserved, both as natural curiosities and on account of their practical/ benefits. It would be a source of instruction as well as amuse- ment for a traveler, while journeying astride the back of an ass, to be able to enter into a friendly chitchat and exchange views with him, especially if the ass should be well posted on the topics of the day. 102
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13. It seems singular that the heathen prophet Balaam should be able to enlighten infinite wisdom when he called on him for information concerning Balak, King of Moab, or that he should have been better posted in the matter.
14. The circumstance of Jehovah advising Balaam to go at the call of Balak to curse Israel, then becoming very angry at him because he did go, and employing an ass to intercept his journe}-, evinces him to have been a fickle-minded and change- able being. (Num. xxii. 20, 22.)
15. It appears that, with all of Balaam’s superior intelli- gence, he was inferior in spiritual discernment to that of his ass, as she could see the spirit standing in the road when he could not.
16. It has been contemptuously suggested as a slur on spirit- ualism, that perhaps the ass was a spiritual medium. But the fact that asses (of the biped species) can now be found endowed with the power of speech, renders the conclusion more rational that the ass talked without the aid of a spirit.
Such are some of the ridiculous features of these ridiculous stories. The expedient of disposing of these foolish stories as allegories, as some have attempted, will not avail any thing: for such figures are too low and groveling to be employed even as metaphors ; and there is no hint in the Bible that they are to be understood in an allegorical or metaphorical sense
II. Tiie Story of Cain, Absurdities of.
1. Did not Eve dishonor God when, at the birth of Cain, she said, UI have got a man from the Lord” (Gen. iv. 1), inas- much as he turned out to be a murderer ?
2. Did not God know that Cain would become a murderer? If he did not, he is not an omniscient God.
3. And, if he did know it, would it not make him accountable for the murder?
4. Why did God set a mark on Cain that u whosoever should find him should not slay him” (Gen. iv. 15), when there was no “ whosoever ” in existence but his father and mother? And it can not be supposed they would have to hunt to find him, or that they would kill him when found. FOOLISH BIBLE STORIES.
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5. And how could u whosoever ” know what the mark meant?
6. Where did or where could Cain have gone when he u fled from the presence of the Lord” (Gen. iv. 16), as David says he is present ever}wrhere, even in hell?
7. How could Cain find a wife in the land of Nod (see Gen. iv. 17), wken he himself had killed the whole human race ex- cepting his father and mother ? There were then no women to make wives of.
8. Why did Cain build a city (see Gen. iv. 17), when there was nobod}7 to inhabit it?
9. As there were workers of iron and brass ” in this city, does it not furnish evidence that there was a race of people who had attained a high state of civilization before Adam was made ?
10. And as brass is not an ore, but a compound of copper and zinc, does it not furnish evidence that the mining business and the mechanic arts were carried on long before Adam’s time?
11. If Cain did find a wife in the land of Nod, is it not evi- dence that some ribs had been converted into women before Adam’s time?
12. Where did Cain find carpenters and masons to build his city, if his father and mother constituted the whole human race ?
13. Did not Jehovah know, when he accepted Abel’s offering and rejected Cain’s, that he was sowing the seeds of discord that would lead to murder ?
14. And did he not set a bad example by showing partiality, as there is no reason assigned for preferring Abel’s offering?
15. Had not Cain just ground for believing that his offering of herbs would be accepted, inasmuch as Jehovah had ordered Adam to use herbs for food ?
16. Must we conclude that Jehovah had a carnivorous appe- tite, which caused him to prefer animals to vegetables for sac- rifices ?
17. What sense was there in dooming Cain to be a vagabond among men, when there was but one man in the world, and that his father ? 104
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