A LEGACY TO THE FRIENDS OF FREE DISCUSSION

By

Benjamin Offen

PRINCIPAL HISTORICAL FACTS AND PERSONAGES OF THE BOOKS KNOWN AS THE

OLD AND NEW TESTAMENT; WITH REMARKS ON THE MORALITY OF NATURE

1846

CONTENTS

[PREFACE]

IN the following pages the author has freely discussed the claims of the books called the Old and New Testaments, to be considered Divine revelations. He had a right so to do; and in presenting the work to the public he gives the result of his exercise of such right.

The right of free discussion has been questioned. It would be well for humanity if this were all; but unhappily, the pages of history are replete with deeds of persecution and cruelty, committed by men, in the possession of power, on their less fortunate fellow-men, who have presumed to exercise the right of free investigation. Cupidity has drawn a line of demarcation; it has established boundaries for thought; and miserable has been the fate of the unhappy wretch who, rejoicing in the dignity of his nature, and anxious to discover the abode of Truth, has dared to pass the Rubicon.

What is Free Discussion? We answer, it is the exercise of the reasoning faculties. Without Free Discussion man cannot exist. His physical existence might indeed remain; but he could no longer be deemed a man; and would have to take a lower rank in the scale of creation.

Without investigation it is impossible to arrive at Truth; hence the utility of Free Discussion. This is never denied when science is the subject; and we have yet to learn why it should be restrained in any case; and also how and when any set of men became possessed of the right to restrain the exercise of the reasoning faculties of their fellow-men.

When men have not been impelled by cupidity to shackle the minds of their fellow beings, a spirit of uncharitableness has induced them to pursue the same line of conduct. Whoever has maintained an opinion contrary to theirs, has been considered as being actuated, not by mistaken, but, by dishonest motives; and has therefore been deemed a fit subject for punishment. As this work will probably be read by many professing Christians we will here give an extract from Dr. Blair’s sermon on Candor, which will, probably, make a greater impression than any thing we could offer on that subject.

“It is one of the misfortunes of our present situation, that some of the good dispositions of human nature are apt to betray us into frailties and vices. Thus it often happens, that the laudable attachment which we contract to the country, or the church, to which we belong, or to some political denomination under which we class ourselves, both confines our affections within too narrow a sphere, and gives rise to violent prejudices against such as come under an opposite description. Not contented with being in the right ourselves, we must find all others in the wrong. We claim an exclusive possession of goodness and wisdom: and from approving warmly of those who join us, we proceed to condemn, with much acrimony, not only the principles, but the characters, of those from whom we differ. Hence, persons of well disposed minds are too often, through the strength of partial good affection, involved in the crime of uncharitable judgment They rashly extend to every individual the severe opinion which they have unwarrantably conceived of a whole body. This man is of a party whose principles we reckon slavish; and therefore his whole sentiments are corrupted. That man belongs to a religious sect which we are accustomed to deem bigoted; and therefore he is incapable of any generous or liberal thought Another is connected with a sect which we have been taught to account relaxed; and therefore he can have no sanctity.—Are these the judgments of candor and charity? Is true piety or virtue so very limited in its nature, as to be confined to such alone as see every thing with our eyes, and follow exactly the train of our ideas?”

The author disclaims any intention of wounding the feelings of those who hold opinions different to his own. For the religions hypocrite he has no bowels of compassion; but the sincere believer in Divine revelation, whose conduct is regulated by the universally acknowledged roles of morality, is to him an object of sincere respect and esteem.

Many things connected with what is called Divine revelation, have been very freely commented on by the author; and sometimes in a style which the Christian world will probably be disposed to condemn; but it should be remembered that what appears sacred to one, excites the ridicule of others. The Pagan venerates his manufactured god; the Christian views it with contempt and indignation.

The object of the author has been the promotion of Truth and Benevolence.

Should he fail to produce the effects he has contemplated, he will yet be able to console himself with the reflection, that he has been actuated by good intentions. The time has been when the assertion was frequently made that “hell was paved with good intentions” had the work appeared at that time, the author would, doubtless, have been destined, so far as human agency could effect it, to become one of the paving stones of that remarkable edifice: but a brighter day has dawned upon the world; Reason is asserting her right to empire; and the cheering spirit of benevolence is animating the nations of the earth.

The shades of life’s evening admonish the author that his sojourn in the world will very shortly be brought to a close. He is anxious, therefore, before his departure, to cast in his mite for the eradication of human suffering, and the promotion of human felicity; and then, in wrapping himself in the mantle of universal benevolence, to retire from the transitory scene, in charity with all men.

[GENERAL INTRODUCTION]

THE main object of this book is to show that Jehovah, the God of the Jews, is not the Sovereign Ruler of the Universe, but a fictitious being, having no real existence whatever. If the above position be correct, it follows, that the Bible, including the Old and New Testaments, is not a Divine Revelation. But that the reader may see, more clearly, upon what uncertain ground divine revelation rests, the plan pursued in the following chapters will be a review of the facts and personages as recorded in the Old and New Testaments. But the limits of this work will only admit of a mere scantling of what might be written on the subject.

In most Christian countries (America excepted,) this work would be answered by either fine or imprisonment, or probably both. But fortunately for the cause of truth and free discussion, theological power here is so happily balanced, that persecution for religious opinions is impracticable. The period therefore has arrived, in this country in particular, when reason is free from the former obstacles that every where crossed its path. Now, then, is the time for us to examine the religion of our forefathers, and explore the regions of human credulity. A mixture of pain and pleasure will be the result:—pain, in considering what suffering has befallen the human family, when the laudable indulgence of imagining and reasoning was considered rebellion against God; and pleasure, to us who, having escaped those dreadful evils which in former ages spread terror throughout the world, can lessen the evils that surround us, and augment to an almost unlimited degree our happiness.

To those who may have the moral courage to read the following pages, I would say, I have neither a desire to shock their feelings, nor any wish to change their sentiments in order to gratify my vanity; for had Christianity been productive of “peace on earth and good will towards men,” I should have been the last to have opposed it. But on the contrary, the page of religious history is blotted with human gore. The intolerant spirit that pervades the Old and New Testaments, has so inoculated its followers of every sect, that while they profess to love each other for Christ’s sake, one sect (the strongest) has put to death a weaker sect for God’s sake. Nothing short of convincing men that the Bible is not a divine revelation, can or will guarantee posterity against a recurrence of those scenes of horror, at the very thought of which, the heart sickens.

From the pulpit, and in religious works, nothing is more common than to exclaim with horror at the unblushing Infidel. Unblushing Infidel! What cause have Infidels to blush? The blush, if any, ought to be on the face of the Christians of every sect. They have never failed to persecute when in power: they have been guilty of cruelties, at which the savage cannibal would weep, and this will ever be the case so long as the Bible is considered as coming from God; because, till all consequence is taken away from faith, and transferred to moral rectitude, persecution is the effect of believing that faith is the sure passport to glory, while unbelief is the broad road to perdition. Men cease to be Christians when they lose this spirit of intolerance, and become Infidels.

Sects are not alike intolerant; but all are in some degree. The Calvinists will not permit the Unitarians to preach in their churches. The Unitarians, or Universalists, will not permit an Infidel lecturer to speak in their churches,—no, not even on moral subjects. Christians, then, will always be more or less of a persecuting disposition, and nothing but giving up the Bible, as a Divine revelation, will destroy that spirit. To show how a profession of Christianity, unfits men to do justice to those who differ from them in religion, I will refer to the treatment of Thomas Paine, author of “Common Sense.” His services in the glorious struggle that “tried men’s souls” have been shamefully forgotten. Yes! the friend of the immortal Washington, who shared in the toils and dangers with the father of this great republic,—how have Americans generally treated his name and efforts to erect one of the most noble monuments of human wisdom—the independent republic of North America? For all his faithful devotedness to the independence of America, how is his name and memory spoken of at the present time? From the pulpit, every kind of falsehood and detraction is poured forth concerning him.

If he had been, a member of a church, the same fanatical priesthood would have lauded him to the skies. Such is the nature of religious bigotry, that the friendship of the ever to be venerated Washington—even that, cannot shield his name from pulpit calumny. “Bigotry, she has no head, and cannot think; she has no heart, and cannot feel.”

But the name and services of Thomas Paine, are not, and never will be, forgotten. Thanks to the Liberals throughout the Union, his birthday is yearly celebrated in most of the cities and towns in the different States. A handsome and durable monument has been erected to his memory at New Rochelle, New York State. The thanks of-the Liberals are due to Mr. G. Vale, Editor of the Beacon, published in New York, for his untiring perseverance in urging on the completion of a monument will, in time, command the respect of posterity. Why are the name and services of Thomas Paine be cautiously omitted by our orators and statesmen, when speaking of the patriotism of a Washington, Jefferson, Adams, Hancock, and others? It would offend the church and priesthood, as well as the whole of the Christian community; because—“He that believeth not shall be damned.” This is the brightest gem in the Christian’s crown of glory. If he nurse this intolerant spirit against Infidels, the Christian considers his “calling and election sure.”

Sincere believers in Divine revelation are not aware what monsters the Bible makes of them; but for which they would be humane, compared to what they are under its influence. I am surprised that they are (the majority of them) so just, humane, and charitable, when I take into consideration the doctrines contained (or believed to be) in what is called the Word of God. In addition to their own evil habits and disregard for virtue in the common concerns of life, they have a Devil to tempt them by a thousand ways in which they are ignorant. Again, they have a Saviour who shed his blood to save them from the just punishment of their deserts; so that with their own evil deeds, and being urged on by the Devil, they become monsters in crime. They then go, as the phrase is, to Christ, be sorry, or profess to be, for what they have done, and are pardoned, and in the sight of Heaven are considered superior to the unconverted whom they have injured. Can you, my readers, wonder at the crimes of God’s people? According to this doctrine, a man may steal a horse and cart, by the use of which, another man earned support for his family; the thief sells it, and spends the amount, in connexion with wretches like himself. He then goes to Jesus, repents, is forgiven; and, to follow the plan throughout—if the man who lost his horse and cart is an unbeliever, he goes to Hell, while the rogue sits singing and laughing in Glory!

This book is sent into society from the best of motives; hoping it will induce Christians to practise moderation, and somewhat abate that raging, fanatical fever, that has been so fatal to human happiness. If you take from us the Bible, says the Christian, what will you give in its stead? We answer, man requires nothing but what God, or Nature, has given him. All men in common, have reason to consult, by which man will learn the duty he owes to himself, and also to his fellow beings. The error lies in being taught, that reason, when in full exercise, will lead him into error. This has been his misfortune; and his punishment has followed as a consequence. The Bible contains many good moral precepts; but these are, by Christians, thought little of, compared with its doctrines. Faith is all important. By faith, barbarous Calvin caused Servetus to be burnt by a slow fire; and through faith, St. Austin, that drunken debauchee, obtained a good report.

The Bible is at war with man’s reasoning powers; and, like a land pirate, has held up false lights, which instead of conducting man to the haven of happiness and safety, has caused him to make shipwreck on the rocks and shoals of religious dogmas. Man is lost in no other sense than that, the loss of his reason. To recover that, and bring it into full exercise, is all the Saviour he needs. His moral path is as clear as light. God, or Nature, has made it a law of man’s existence that he must love happiness, ease, and enjoyment; and also, that he must hate pain and trouble in every stage and form. This law is forced upon him independent of his choice. It is ever present to his senses, till he ceases to exist, or to be rational. This is man’s stock of moral material furnished by God, or Nature. How clear, then, is his duty! He has but to follow out this law, by the aid of his reasoning, judging, and comparing powers. It will never lead him wrong. He requires no Bible, no Saviour; he is never lost; he has no incomprehensible doctrines to support or defend. Unlike the sectarian, he feels no disposition to persecute others who differ from him in matters of faith; he has no angry God to propel him on to fight for his glory; he can balance up every night his moral account of the day; and if he has followed out the law of his nature, by augmenting his own, and also the happiness of his fellow beings, and lightened the load of human ills around him, he in truth is the good man, be his faith little or much. That the following work may forward moral improvement, and encourage moderation and universal good will among the human family, is the sincere wish of

THE AUTHOR

[DETAILED CONTENTS]

OLD TESTAMENT

PREFACE.—Free Discussion; the right to use it in examining the Scriptures; its certainty in destroying error and establishing truth—Extract from Dr. Blair’s sermon on Candor—Motives of the author in laying his work before the public.

GENERAL INTRODUCTION.—Object of the book—Intolerance and persecution of Christian sects—Their abuse of Infidels and calumnious treatment of Thomas Paine—His name and services appreciated by Liberals—Pernicious influence of the Bible upon morals—Knowledge of the laws of our existence the only sure guide to wisdom, happiness, and virtue.

GOD’S CHOSEN PEOPLE.—Character and situation of the Jews—Their treatment by Jehovah—Why were they chosen, and did they answer the end of their choice?—Probable reasoning of the Jewish God—Account of his visit to Abram and Sarah, and their reception and treatment of him—The consequences to the Jews of considering themselves the chosen people—The five books said to have been written by Moses—Treatment of Hagar and her child—Jehovah and the Jews.

CHAPTER I.—From the Creation to the Deluge.

CHAPTER II.—A Review of the Deluge and the confusion of Tongues at the Tower of Babel.

CHAPTER III.—From the Confusion of Tongues to the Birth of Moses.

CHAPTER IV.—From the Birth of Moses to the Death of Joshua.

CHAPTER V.—From the Death of Joshua to the Reign of Saul.

CHAPTER VI.—The Reigns of Saul, David, and Solomon.

CHAPTER VII.—The Reign of Jeroboam, and the separation of Israel from Judah.

CHAPTER VIII.—On Divine Inspiration.

NEW TESTAMENT

INTRODUCTORY CHAPTER.—Jehovah’s dealings with the Jews—His failure to make them a pattern to the rest of the human family—The coming of Christ—The manner of his introduction—his associates; language; and conduct—Miracles—The Jews had sufficient reason, for rejecting Jesus as the Messiah.

CHAPTER I.—Jesus the pretended Saviour of the world, not sent from God—Moses wrote the most minute things Connected with die system established by himself, but Jesus left no writings whatever-—Vagueness and want of authenticity of the writings of the Evangelists—General ignorance among Christians of what is the true Gospel—No proof of the heavenly origin of Jesus—His baptism by John—His temptation by the Devil—Its absurdity—Abusive language of Jesus to the Jews—His unfitness for his mission, and failure to prove himself sent from God.

CHAPTER II.—Casting out Devils—The case of Mary Magdalene—The doctrine of demoniacal possession, a heathen dogma—Miracles of Jesus no proof of his Divine origin—Evidence from the New Testament that no miracles ever took place—Inconsistent conduct and abusive language of Jesus—The miracle at his baptism—Moses and Elijah talking with Jesus from the clouds—Folly of miracles and their injurious consequence.

CHAPTER III.—Peter—Disingenuous mode adopted by Jesus to prove his Messiahship—The introduction of his mission to the Jews—His obscure doctrines, and disrespectful Language—Survey of his teaching, and mode of life—Inutility of his object—His betrayal—Judas Iscariot.

CHAPTER IV.—The Almighty Power that governs the universe not the author of the Christian Religion—Destructive saying of Jesus—The power given to Peter; its disastrous results—Institution of the Sacrament—Intolerance and persecution of Sectarianism—Folly of religious teaching.

CHAPTER V.—Orthodox views of Christianity—Remarks on the bad effects of believing in the existence of the Devil, and in witchcraft, doctrines taught in the Bible—Trial and execution of two women for witchcraft in England, in 1664—Account of the witchcraft that prevailed in England and Scotland, in the days of Elizabeth—Anecdote of Cromwell’s bargain with the Devil.

CHAPTER VI.—Continuation of remarks upon the supposed influence of Satanic agency—Dreadful effects of human credulity—Sketch of the life and tragical fate of Joan of Arc, the Maid of Orleans—Temptation of Jesus.

CHAPTER VII.—God and the Devil—Probable origin of the belief in their existence—Mode of reasoning in ancient times by the ignorant—Theology—Christian Religion—Account of Witchcraft in Sweden, in 1670—Reflections.

CHAPTER VIII.—Comprehensive view of the mission of Christ to the Jewish nation—Plan of redemption—Willingness of the Jews to welcome the long expected Messiah—The violence and abuse they received from Jesus—Their condition not improved by his coming—Obscurity of his teaching—The Jews put him to death because they believed him an impostor—Judas, in betraying Jesus, was but the instrument to accomplish the plan of human redemption—Unfortunate condition of the Jews—Reflections upon their past and present treatment by Christians.

CHAPTER IX.—Object of Christ’s coming into the world, uncertain and of doubtful utility—His obvious omission to convince the Jews that he was the Messiah, and his neglect to order his apostles to write a history of his life, show the Christian Religion deficient in the proof of its Divine origin—Jesus, according to the Gospels, was a moral reformer—Ignorance of his disciples of his Divine mission, as manifested by Peter, at the betrayal—The Resurrection of Jesus—Sudden departure afterward—Religious quarrels—Difficulty of defining Christianity-Reflections on the want of proof of Christ’s Divine mission, and its insufficiency to reform the world—The Jesus of the New Testament an imaginary being.

CONCLUSION.—Remarks on the Morality of Nature—Pernicious effect of religious faith—Its failure to moralize the world—Its intolerance and persecution—Infidel morality founded in reason and the laws that govern human beings—Its superiority over faith in promoting good works, inducing correct conduct, and insuring human happiness and improvement.

[A LEGACY TO THE FRIENDS OF FREE DISCUSSION]

[GOD’S CHOSEN PEOPLE]

BEFORE reviewing the facts and personages, as recorded in the Old and New Testaments, it will be in order to notice the Jews, as Jehovah’s chosen race. The subject will not admit of demonstration; it must be approached and examined in the same manner as the Alkoran of Mahomet.

In order to get at the truth, so as to arrive at something like certainty, and as Infinite Wisdom makes the choice, we must inquire—For what end were they chosen? and did they answer the end of such choice? If they were really chosen by the Sovereign Ruler of the Universe, they must, however strange they acted as a nation, have fulfilled the purpose of their choice; because, whatever they did, was known to Jehovah before the choice was made. How, then, can we reconcile expressions of regret and disappointment by Jehovah after he had selected them as his own peculiar people—such as, “I have nourished and brought up children, and they have rebelled against me?” And again—“He hated his own inheritance,”—and also his stirring up and supporting heathen kings to subjugate them as slaves. Is this not the language of disappointment and regret? In fact, no learned divine can get over this striking truth that the Bible fully holds out in the plainest manner, that Jehovah was disappointed in his choice of the Jews as his favorite people. Were they, then, chosen to raise up and support the religion given to them by God himself? No, impossible! they continually rebelled against Jehovah and worshipped strange Gods; and even Solomon himself built temples for idolatry, contrary to express command. Jehovah says of the Jewish nation—that he did not choose them because they were better than others, for they were always a stiff-necked people; but because he loved their fathers. Poor, miserable reasoning, indeed; to choose one of the most contemptible races of men, because their ancestors, some hundreds of years before, had superior qualities to their degenerate race.

Again, another reason given why Jehovah continued to protect them, is, that the promises before made to Abram, Isaac, and Jacob, bound him in honor so to do. Did not Infinite Wisdom foresee that the seed of Abram would not follow in the faithful footsteps of their great progenitor? If this was not foreseen, then we can discover clearly the reason why Jehovah complains of their rebellious conduct. It will be a vain attempt in ministers of the gospel, to reconcile those complaints, if Jehovah had foresight of what the seed of Abram would do. If “God is the same yesterday, to-day, and forever,” how did it happen that he appeared so regardless of the fate of mankind, as to allow some hundreds of years to pass away from the time of the confusion of tongues at the tower of Babel, till his visit to the tent of Abram, during which time, according to Bible history, Jehovah had no worshippers on earth? The whole of mankind were left to make the best of their deserted situation; to worship the Gods of their imagination; and they founded mighty empires, and became powerful on the earth.

Before the Lord called on Abram and Sarah in their tent, something like the following mode of reasoning probably took place in the mind of the Jewish God:—

“I have made a world and peopled it with inhabitants; Adam and Eve rebelled against me; their descendants followed in the footsteps of their progenitors; I have destroyed them all (eight only excepted,) from whom I expected better things. But, alas! they have also sinned against me; and to such a height of wickedness did they arrive, that they began to build a tower to reach my holy habitation. I have sent them off in confusion: and now I have no church, no worshippers,—not even a song of praise to my name. I possess universal empire, without even one single subject to obey me. What is to be done? A thought has struck me:—I will call on honest old Abram.”

And here let me remind the reader, that the Bible clearly represents the Jewish God as being as changeable in his disposition and mode of acting as mortals. Like man, he is sometimes in a state of inaction, towards the fate of his offspring: at other times, he arouses from this torpor, and is the most sensitive and active. Sometimes he appears to repent of some failure in the calculations he has made concerning his creatures; attempts to rectify the error, and again blunders. He at one time says: “fury is not in me,” then again he is all fury. No truth is more striking than this,—that the Jehovah of the Bible is not, cannot be, the universal governor of the universe, but merely a creature of the imagination, whose power is confined, having no existence without the covers of the Bible.

But to return to Abram:—Jehovah either goes to him, or sends to him delegates, to acquaint him of the choice he is about to make of “Abram and his seed forever.” This is but the beginning of a new experiment on the human race. And here does it not plainly appear, that Jehovah’s mode of acting, in this case, is unworthy of the governor of the world? Does it not prove his total disregard for the welfare of the rest of mankind? Good heavens! the believers, one and all, of such absurdities, have ever been, and are still insane.

These heavenly visiters find Abram and Sarah living comfortably in their tent, watching flocks and herds. They (the angels) are treated with the hospitality common in pastoral life. They have their feet washed; they are invited to dine on the best; the calf is immediately killed; and Sarah, was not slow on her part, in the cooking department, from which, one might be induced to think, that over the door of the tent was written: “Dinners Dressed at the Shortest Notice.”—Soon after being seated, the messengers make known their errand; Abram was much pleased; Sarah laughed outright. The promise was now ratified that had before been made to Abram, that his seed should be as the sand of the sea in number, for that Sarah should have a son in her old age. This, to say the least of it, was good pay for a good dinner.

Here, then, the reader will please to notice, was the final settlement as it regards the Jews being the chosen people of God. And here the following ceremony took place:—Three men, angels, or messengers, came from Heaven; they had their feet washed, agreeably to eastern custom; they sat down and did eat, and we may suppose did also drink with Abram and Sarah; one of the three was called the Lord.

I have here strictly adhered to the Bible history of this surprising account; and if it be not literally true, the choice of the Jews, and also the whole of the Jewish and Christian theology, falls prostrate. The account winds up with the departure of the angels to Sodom; where, after having dined with Abram, they took supper with Lot. The day following, Sodom was burnt by fire from Heaven; Lot’s wife (by way of making the most of her) was turned into a pillar of salt, because she looked back on her old habitation. What became of the angels, Heaven only knows!

But to return to the Jews, as a nation. For what purpose were they chosen? It could not be to establish and support the only true religion on earth, whereby they became the constant and obedient servants of the Most High, because they continued to rebel against Jehovah; and in spite of all his commands to the contrary, to worship other gods, which conduct provoked the Lord to anger, and the most dreadful punishment followed for their disobedience. They were not chosen to convert other nations to the faith and worship of the God of Israel, because they were ordered to take the property and destroy the inhabitants of towns and cities, with whom they had not the most distant quarrel. Once more,—Were they chosen for the purpose that Jehovah should be their God, and that they should be his people? No, because they, time after time, rejected his authority as their God, and worshipped strange gods, unknown to their fathers; for which He sent “prophets and holy men” to remonstrate with them. But they killed the prophets; and, as a nation, never were for any length of time converted to, nor obeyed, the God of Israel.

It was promised to Abram, “In thee and in thy seed shall all the nations of the earth be blessed.” When and how have the nations ever been blessed? As for the poor Jews, no curse ever fell so heavy on mortals as fell on them, in consequence of their considering themselves God’s chosen people, and other nations treating them as such. For eighteen hundred years, Christians have plundered and murdered them, because they have faithfully worshipped (since He cast them off) the God of their fathers, against whom (when under his protection) they continued to rebel.

The Jews are a strange people. Strange and hard has been their fate; and it can be easily accounted for, from their being originally cheated into the fact that they were God’s chosen people to the exclusion of the rest of the human race. Christians ask how it could have been possible for Moses or any other person to induce them to believe that they were so chosen, when miracles and wonders were performed in their behalf, if no such things did in reality take place? The answer is easy:—Christians suppose that the books of the Old Testament were written at the time the generation lived, before whose eyes those wonders were performed. This is a fatal mistake. Those miracles and wonders, no doubt, were ante-dated, and brought forward to the Jews in after times, as proofs of what Jehovah had done for their forefathers; for it clearly appears from the internal evidence of Jewish history, that the five books said to have been written by Moses, were not known to the Jews, as a nation, till after the reigns of David, Solomon, and many others. At what time the five books were first made known to the descendants of Abram, is not ascertained; but, whenever it was, they contained the history of the Abrahamic family, including all the miracles and wonders performed by Jehovah in their behalf.

It is easy to perceive, how the Jews might be brought to believe all that was written concerning God’s choice of them, as his peculiar people. An ambitious leader and legislator could, without much difficulty, soon establish them firmly in the conviction that they were Jehovah’s chosen people. It would flatter their vanity; and the credulity of the human mind is such, even now, that we need not wonder that the Jews, as a nation, gave credence to the tales of former times concerning their being the especial favorites of Jehovah. The Jews, then, no doubt were cheated into the firm conviction (by their early leaders) that they, of all people on earth, were the chosen of Heaven. This will account for their keeping themselves as a separate people—the heaviest curse that could befal them, and which remains on them till this day.

According to the Bible, the dealings of Jehovah towards mankind in general, and of the Jews in particular, will bear out the following remarks:—That, after the confusion of tongues at Babel, and the descendants of Noah were dispersed abroad on the earth, the Bible God forsook the earth for some hundred years. He had no worshippers on earth. He then descends and selects one family to be called after his name. From that moment, Jehovah appears to direct his whole attention to the family concerns of his new choice. Troubles come on in quick succession; Abram’s domestic jars claim his attention and superintendence. Sarah and her maid servant quarrel; the maid is turned out of doors, about a child who claimed Sarah’s husband as its father.

The Lord interfered and matters were made up. But soon another misunderstanding arose between Sarah and Hagar about the child who had ill-behaved himself towards Abram’s wife. Sarah became enraged, and got the better of the Lord; and Abram and she drove Hagar and her son out of the house for good and all. The Lord again made the best of the matter by sending an angel who took charge of Hagar’s son; and Abram and Sarah lived happy, and directed all their attention to little Isaac.

To return to the Jews, as a nation. Did they answer the end for which they were chosen? Most undoubtedly they did. For, as “known unto the Lord are all his works from the beginning” whatever his dealings were towards them, in punishing them for their rebellion and disobedience, and whatever suffering they endured in consequence of their departure from his commands, are included in his choice; and are the ends for which they were chosen. Here, then, we have arrived at the ends for which they were selected,—he knowing that they would continue to transgress, and also that such transgression would call forth his anger; and that punishment would follow from their disobedience. These are the only ends that we can discover by their being chosen, and these ends were fully answered.

And as Jehovah is represented as acting the same as men act under similar circumstances, the following remarks are in accordance with his dealings with the people of his choice, namely: that after Jehovah had driven the inhabitants of Babel abroad on the face of the earth, and not having any church or worshippers in the world, he became weary of this state of inaction, and, sighing for something to do, he chose the descendants of Abram for his future operations on the earth. And from that moment, the Jews required all his attention; his anger was always raging: he had no repose whatever.

In the course of his watching over them, he occasionally stirred up the heathen against them, and suffered them to become bondmen and slaves. Then, again, they had arms put into their hands, and he marched out in aid of their victories; and then the “Lord of Hosts was his name.” Then, as if he had forgotten the promises made to their forefathers, he repents of the neglect shown to them; again renews the combat and orders them to war against nations, and to spare neither old age nor infancy. So that, by turns, hating them and showing them no mercy; then again, repenting of his severe conduct towards them, proclaiming to the world that the Lord of Hosts or battle is his name,—the Bible account of Jehovah confirms us, in concluding, that, he chose the family of Abram for no other purpose than to disturb and brutalize the rest of the world.

The Jews, and their God, seem to be objects of pity and contempt. Pity for the poor Jews, for their unfortunate fate; and as for Jehovah, if the Bible be true, from the moment he adopted them as his favorites, he became subject to rage, furious anger, grief, repenting of the choice he had made; and finally casting them off. These, then, are some of the glorious ends for which they were chosen. To conclude—Of all the impositions that ever have been palmed on the inhabitants of the earth, destructive of “peace on earth and good will towards men” that of the Jews being God’s chosen people, is one of the greatest; the Jehovah of the Bible, being nothing but an imaginary God, to cheat the World into the faith of his being the Sovereign Ruler of the Universe.

[THE OLD TESTAMENT]

[CHAPTER I. FROM THE CREATION TO THE DELUGE]

FROM what has before been written, the reader is no doubt convinced, that the writer of this work does not believe the Bible to have any claim to divine authority; but is entirely, from beginning to end, a collection of absurd tales, of historic facts, and of personages that have no foundation in truth, which unfortunately, by being considered of divine origin, has generated a train of calamities destructive to the peace and welfare of the human race. And to account for its hav-ing gained credit, and got such strong foothold in the world, we have only to consider that fable is the elder sister of history; that nations have run a long career of incidents, mostly fabulous, before any appearance of authentic history made its way in the world. What took place in those days may be considered like things taking place in the dark.

From such fabulous materials, then, national history always commences. Not that the writers or authors intend to deceive and impose on posterity; they write what they believe; what they have been told, and what is generally credited in those days. Here, then, we discover the Bible to be of use to us, in showing to what lamentable extent poor mortals have sincerely erred in following the legendary tales of former times. And now, that the bandage is removed from our eyes, let us all use our best exertions to spread knowledge among those, who, with us, are seeking after truth, but who have till now sought it where it is not to be found.

The authors of the Bible, no doubt, followed in the same track as those who are called profane writers. They wrote what had been told them by their forefathers. Hence the miracles and wonders, credited by them, of the most extravagant nature, that never did and never could take place; and unfortunately, for the peace and happiness of mortals, by giving credit to such things, they, for ages, shut up every avenue that would otherwise have led them to the temple of truth.

To believe the account of Adam’s transgression, in connection with all the circumstances attending it, to be a matter of fact, appears hardly possible for any man of sane mind. Yet millions there are, who never have had a doubt of its being literally true. Whoever first wrote it, did so from tradition or hearsay, as this is the origin of all national history. It is not impossible but that every nation of antiquity had a similar commencement; because, as history did not appear till hundreds of years after the facts related are said to have taken place, it follows that hearsay evidence is the best and only evidence that can be obtained. If this is a correct view of the strange tales related in the Bible; then, the more strange and impossible the greater glory is given to God, by swallowing all down, and asking no questions.

The Bible commences, as to persons, with—first, Jehovah, Adam, and Eve, and, according to the orthodox Christians, the Devil was near at hand. Here, then, we have before us, according to Bible history, Jehovah, God of all, about to form or make a world, and put on it both man and beast. This was done without consulting in any way whatever, with Adam and Eve, who were to be placed at the head of all creation. Every circumstance that would take place to Adam and Eve, and their posterity, throughout all ages, was planned, approved of, and finally settled, in the mind of Jehovah, before they had life or being.

Here we have a God knowing all that will take place; and arranging circumstances favorable to its fulfilment. On the other hand, Adam and Eve were ignorant of the past, the present, and also of the future. Only notice the infinite difference between the two contracting parties. I wish the reader to keep this in view, as it respects what is termed the fall of our first parents. In all ages of the Christian superstition, the fall of Adam has been urged as a justification of God’s quarrel with the human race.

Let us examine this subject calmly. It is but justice that this should be done; since from one hundred thousand pulpits in the different nations of the earth, the priests never fail to praise and thank the Lord for his goodness to the descendants of Adam. I, on the other hand, will honestly, though feebly, advocate the cause of poor, libelled, condemned, priest-ridden Man. If, before our first parents had been called into life, they had been informed on what conditions they and their posterity were to receive it, together with the final destiny of ninety out of every hundred of their unfortunate race, they would no doubt have exclaimed, “For humanity’s sake, let us forever sleep in the womb of chaos!” It is the common practice from the pulpit, as also from the writings of the orthodox Christians, to libel the human race, by saying, that man has rebelled against God, and turned from him; when the truth is, that in all ages and nations, man, has been seeking after the best God he could find, and God; has always remained the great Unknown, while man, in whatever state we find him, “savage, saint, or sage,” has been endeavoring to find out God.

This has always been his misfortune. By trying to find out the absent and unknown God, he has, in his imagination, invented and followed a thousand foolish whims, till, losing all correct ideas of moral rectitude, he has died of old age without arriving at the knowledge of whom or what to worship. Whereas, if he had not troubled himself at all about his maker, and, by the aid of his reasoning powers, had come to the just conclusion, that as he knew not how, nor where to find God, it would follow that it was the business of his maker, and not his to instruct in the right way to worship the true God. This mode of reasoning will be reprobated by Christians as horrid and wicked; but in reply, it may be asked, to what amount of knowledge have they arrived by all their seeking after him?

We now return to the Bible account of Adam and Eve’s creation. The position that justice, strict justice, is due on the part of God towards his new creation, must never be lost sight of in our investigations. If any thing like trickery or injustice on his part is recorded, we, without hesitation, denounce it as a libel on his character, and totally unworthy of the least credit. In reviewing the Old and New Testament, as being considered a Divine Revelation, this criterion will be always referred to; for, if any writings purporting to be of Divine authority, represent their author to be any thing otherwise than a God impartial and just, such writings will, by the author of this work, be considered entirely unworthy of the broad seal of Heaven, and as fully deserving of being held up to human beings as false, and a flagrant imposition on the credulity of mankind.

And here the reader is reminded, that we have now before us, in the creation of man, a scene of the most surprising nature. A God, infinite in wisdom, unbounded in power, about to bring into existence a race of beings; he, on his part, possessing all knowledge of the past, the present, and also of the future; and they, on their part, entirely passive, not being consulted as to their organization, their wishes, or the consequences that would result to their progeny. From such a position, what ought we to expect, in order that the being about to be made, might have a fair point from which to start in his untried career? Would we not suppose that every advantage should have been given to the party who had no voice concerning his future destiny, nor that of his race? The smallest omission in providing for or securing his first movements, would be fatal to his happiness, and also that of his race.

That no such precaution, on the part of the God of the Bible, was pursued towards his new made creatures, will be fully proved by the examination of the events recorded as having taken place in the Garden of Eden! Whatever were the passions or the inclinations included in the physical organization of our first parents, they had not any control over them whatever, because of the impossibility of their being consulted in a state of non-existence. Whatever they were then, and, also, what was to be their future destiny, was known to Jehovah only; to Adam and Eve, it was all unknown. This, then, was the state of the pretended Creator and the creatures.

We will pass over the account of the six days’ creation, together with the serpent’s deceiving Eve by the aid of what the Christians believe to be the Devil. It deserves no comment, except, that from the account given in the Bible, we may infer, that happy would it have been for Adam if he had remained an old bachelor; for, in that case, Satan perhaps would neither have scraped acquaintance with the serpent, nor ever thought of lurking about the garden. But the source of all human misfortune, according to the Old and New Testaments, is included in Eve’s eating the forbidden fruit. We may ask, why was one tree forbidden among so many? Certainly as a trap, set to catch the inexperienced, virtuous, and harmless Eve. What humbug! to make such a fuss about Adam’s being alone, without a help-mate; and: at the very time the rib operation was going on, Jehovah, stood by, and knew whatever he might say, that the woman, on leaving her ribship, would damn all that he had declared to be good. Can we, dare we, charge the Governor of the Universe with such trickery? It must never be lost sight of, that the very prohibition of one tree, would be certain, in their state of ignorance, to produce the consequence that followed: viz., to induce Eve, from curiosity, to partake of it. Is it any thing short of insanity to suppose that such dreadful consequences would follow so trifling an offence?

This forbidden tree had something in it, that, to us, seems very strange. It was to impart knowledge; and as the fruit was inviting to the eye, and a desire existing to obtain knowledge, Eve fell a victim to her unfortunate curiosity. Nor was this all. Until Eve ate thereof, it appears that the happy couple did not perceive their want of clothing. Instantly they set to work to repair this first mishap, by sewing leaves together to make aprons. But in this stage of the business, the Lord seems to have some compassion left, for he, “the Lord, made coats of skins and clothed them”—poor Adam and Eve being ignorant of the strength and durability of leaf aprons. We may suppose the Lord as thinking or saying to Adam,—“Why, this will never do; you must have something more lasting, or else, by every wind that blows, you will be no more than a bundle of tattered rags.” Soon, therefore, by the Lord’s assistance, poor Adam and Eve jumped into a new suit of clothes! And, to make sure of man’s destruction, by taking that which was forbidden, the serpent was permitted to point out the advantages that would follow; so that the appearance of the fruit, and the desire to get knowledge, urged on by the serpent, together with Eve’s ignorance that any thing like lying existed in the Garden of Eden, the disobedience of our first parents was, by ninety-nine chances out of a hundred, secured, and the damnation of their posterity made sure.

Now, to ascribe such conduct to God, such barefaced design to quarrel with his new creation, is horrid in the extreme, and would disgrace (bad as it is said he is) the very Devil himself. And if the account is not true, if the facts, as recorded, did not take place, but are altogether to be considered as an allegory, then it follows, that human redemption is an allegory, also; and the whole fabric of the Jewish and Christian religion falls to the ground.

In dismissing this father of humbugs, (the fall of our first parents,) which ended in Adam and Eve’s expulsion from Paradise, by way of consolation, we may in justice say, “Farewell, Adam and Eve; you have had but a rough beginning. God and the Devil have both conspired to make you unhappy, But never mind, do your best; comfort and console each other; the whole world is before you. This garden trade has proved a failure altogether. If you can but procure a spade, a hoe, and shovel, you will in time get on; and, as your present misfortune originated from that unforeseen quarrel in the garden, live in peace, and share equally in your troubles, and also in your prosperity. Things are not so bad, after all; and if Adam’s wound in the side is not yet entirely healed, it is your duty, Eve, as a good wife, to pay particular attention to it. It is for your interest, also; for if Jehovah should, be again offended with you, as in the garden, and take from Adam the opposite rib from which you sprang, and of it make a second Eve, the serpent would pay another visit to mar your happiness, and your troubles would have no end.”

What kind of religion there was, if any, in those days, we know not; but Cain and Abel, Adam’s sons, appear to have been worshippers of Jehovah, notwithstanding the expulsion of their parents from Paradise. We have it recorded that, in the course of their worship, Cain’s offering was of the “fruits of the earth,” and Abel’s was “a lamb with the fat thereof.” Cain’s offering had no respect paid to it; but, on the other hand, Abel’s offering was respected. The reason why the one was rejected and the other accepted, we have no means of knowing; at any rate, Jehovah knew that murder would follow as a consequence. Here, then, we have an account of the first religious quarrel, and the murderous spirit that was connected with it. And history confirms this truth, that the same murderous spirit has always, more or less, shown itself in all religious disputes; but more dreadful and furious in the Jewish and Christian religions than in any others. From Cain, the first religious murderer, to the present day, intolerance and blood appear to have stained the pages of Jewish and Christian history. And now, that those days of persecution have passed away, let us do all in our power to prevent their recurrence.

Following the history of the antediluvians, in Genesis, chap. vi., we are not a little surprised to find a new race of, beings on earth. We find, that after “men began to multiply an the face of the earthy and daughters were born unto them, that the sons of God saw the daughters of men, that they were fair, and they took them wives of all which they chose, and they bare children unto them; the same became mighty men, which were of old men of renown.” Here we may ask, is it possible to believe in the truth of this account? But for its being recorded in the Bible, no person, having one grain of common sense, would for a moment give it the least credit. But its truth rests on the same authority as the fall of our first parents, and no doubt is equally true. We are told, by Christ, that in heaven, they “neither marry nor are given in marriage”; but here it seems that the sons of God were tired of their restraint, and broke loose, and came a wooing the pretty young girls of those days: and, from the account, the courtship was short; for they took to them, wives of all that they chose. Good heavens! how the young men of those days must have stared to see the young ladies So pliable! If, in those days, “bustles” were not worn by the girls, the sons of God soon put them, one and all, in a bustle. Wonder how those gentlemen were dressed, that the women became so soon captivated! If, in the course of their negociations, some girl, more thoughtful than the rest, had asked her strange lover what employment he intended to follow, he would have been stuck fast to have given an answer. After all, if this account is to be considered true, heaven is not in so happy a state as is represented; for the sons of God became uneasy in their confinement, and preferred a love frolic to Gabriel’s evening song. As heaven is considered to have the most enchanting music, perhaps the new visiters brought with them their instruments, and began their courtship by a heavenly jig. It does not appear that Jehovah exhibited any displeasure on account of the sons of God leaving the blessed abodes and marrying the daughters of men. For aught we know, it was an experiment to improve the antediluvian race.

But leaving this point for ministers of the gospel to settle, it seems as if their progeny were a jolly set of fellows, and became “men of renown.” Taking, then, a review of the world from its creation until it was destroyed by the deluge, we discover, that if the facts recorded are true, and did really take place, it was one continued chapter of blunders. First, Adam is made and set to work. It is next discovered that he requires a partner; but, behold! no materials are left with which to make one. Adam is then laid up in dock; taken to pieces like an old steamboat; one of his timbers removed, and a woman appears. Things go on well, but only for a short time. Eve soon longs for fruit; she takes it; then, lo, and wonder! she and her husband discover, and for the first time feel, a sense of decency. They set to work to make aprons; this is but lost labor. The Lord, it appears by the account, was not in the garden, but on returning, found his servants partly clothed. He informs them of their error; sets to work and protects them from wind and weather. To be sure, they were not turned out naked; the very ground was cursed for their bad conduct, and thorns and thistles would spring up to annoy them. Whether the Garden of Eden was given up altogether, or another gardener employed to keep it, we have no account.

This, at any rate, was paying dear for an apple, or peach. We find, however, that our first parents did not despair; for they soon raised a family. If this expulsion did actually take place, to talk of family troubles is nothing, compared to this unfortunate couple. For one single fault, to be driven as outcasts from their only known home, to wander they did not know where, without experience or capital to begin with! Of all the houseless wanderers, their lot seems to be the most piteous to behold.

Again, whether “the sons of God” Were permitted to descend and marry the daughters of men by way of improving the race, we know not. If improvement was Jehovah’s object in this strange union, another failure, equal to former ones, was the result. The antediluvians, one and all, were so wicked, that “the Lord repented that he had made man on the earth; and it grieved him at his heart.” One exception only, in the family of Noah; to whom Jehovah immediately communicated his determination to destroy man and beast by a flood—Noah’s family only excepted.

To conclude this chapter, a few remarks will suffice.—If the foregoing account of the creation is maintained to be truly the work of Infinite Wisdom and Power, what a picture presents itself to the mind of a sensible and reasonable man! Can it be possible for such an one to believe it? His mind must reject it as the most barefaced falsehood that ever could be proposed to human credence; as impossible to be true, and equally impossible to be credited by any person having the least claim on common sense. And yet, in this crazy world, to give credit to it, is to be respectable; but to deny its truth, is to be infamous, and an object of Christian horror, unworthy to live in this world, and sure of damnation in the next. No man living can get over this certain conclusion, that if the Governor of the Universe did act towards Adam and Eve, together with the rest of the antediluvians, as is recorded in the Bible, he made them for no other apparent end than to quarrel with them, so as to have a pretence to punish and torment creatures who had no power to resist. And can such a Being be the object of love and adoration? The Devil himself is not painted in colors half so black.

But enough has been said on this subject. We turn from it in disgust, and boldly say to all the world, that no such God ever did, nor does now exist; nor did the facts recorded in the Bible, of Adam’s fall, ever take place.

[CHAPTER II. A REVIEW OF THE DELUGE AND THE CONFUSION OF TONGUES AT THE TOWER OF BABEL]

TO destroy all mankind by drowning, because of their wickedness, seems to us a strange reason; for, when we attentively consider it, we are compelled to conclude that the Jewish God had banished from his moral government the very appearance of justice. What! no compassion for the young men and women who had been brought up under circumstances so unfavorable to virtue, from the bad example of their fathers? What! no mercy for the thousands of infants? What! no feeling towards the youth, from manhood through all the gradations down to helpless infancy? None. We know that it is common for men and women to go crazy. From so strange a perversion of justice on the part of Jehovah, it would seem that he, at times, has his crazy fits, also. Destroy the innocent with the guilty—allowing the innocent no chance of escape! If this were performed by an earthly monarch, insanity would be the most charitable allowance to be made for so atrocious an act. But when ascribed to the all-wise and powerful God, and insisted on as an article of faith, such doctrines are only fit for madmen to preach and idiots to hear. Christians little think to what extent they blaspheme the God whom they profess to adore.

Let us bring this horrid scene nearer to our eyes:—thousands and tens of thousands of children from six years old and up to the age of maturity, of both sexes, imploring for mercy, cut off in the midst of enjoyment, for crimes over which they had no control, and which their tender age precluded them from committing: yet to them the door of mercy was forever closed. A raging Almighty God commanding Noah to proceed, that his vengeance might be satisfied! Only look at such a picture, so faintly drawn; for if the deluge did really take place, this portrait bears but a small resemblance to a scene too dreadful for the contemplation of man, and, Oh! heavens! too unjust and cruel to ascribe to a God. To drown the whole of the human race by a flood, is one of the most dreadful visitations of vengeance that cruelty could execute. In it, we discover nothing to defend. The mind shrinks back with horror at the bare recital. It is one among hundreds of such acts recorded as being performed by the Lord.

Turn to what part of the history you will, where the Jewish God is about to do something, or to interfere in any way in human affairs, the conduct ascribed to him, either in punishment or granting favor, you will find to be always contrary to justice and reason. If justice be the theme, it will end in cruelty. If to show favor, it will be sure to be ill directed and allied to favoritism. Among men, justice is the foundation of correct moral principles. On the contrary, the Bible God acts as if influenced by fury and almighty rage; soon, very soon, angry; very hard to please; punishing and destroying his creatures, as if pain were a good instead of an evil, and man died without a groan. It is not possible to calculate the amount of evil that has taken place on the earth, in consequence of Christians taking for their example the conduct of their God. Let us mark the difference between any misfortune that may befall the human race in the course of events, and the same evil inflicted by the Lord. In the former case, man will sympathize with his unfortunate fellow man; in the latter, however, it appears cruel and unjust. “It is just, yes, and also merciful,” says the Christian, “for God to destroy the innocent descend-, ants of his enemies, because he has a right to do whatever he pleases with his own.”

This mode of reasoning, the believers in the divinity of the Bible resort to, in order to shield Jehovah from the attacks of Infidels, for bringing on the deluge; and the same mode is followed throughout, to justify the Lord in all his warlike movements against the nations doomed to die by the hands of his chosen people. Can we, then, wonder that both Jews and Christians, believing in, and worshipping, a God whose acts are so revolting to every idea of justice and humanity,—can we, ought we, to be surprised that they have drank so deeply of that spirit of cruelty, injustice, and intolerance, that is recorded concerning the dealings of Jehovah with his creatures, in involving in one common ruin the innocent with the guilty? For it is from the horrible character given of the Lord, that both Jews and Christians have in all ages drawn in, as by a kind of inspiration, the same spirit of cruelty and proscription, in imitation of their God.

It is in vain that Christians assert, that the persecution that has attended the progress of Christianity, in all ages, is but the abuse of it No; it has been the thing itself. The moral precepts of the New Testament (and many of them are excellent) have never been strong enough to deter men from putting each other to death on account of their difference of faith. Cruel Calvin, with the New Testament before his eyes, and that saying staring him in the face, “He that hateth his brother is a murderer,”—with this before his eyes, he caused the unfortunate Servetus to be burnt by a slow fire, so completely had the doctrines of the Bible destroyed in him all compassion.

To show what baneful influence the doctrines of the Bible have had upon men eminent for their wisdom, justice, and humanity, the following authentic account will fully prove:—In the year 1664, two old women were hanged upon a charge of witchcraft, having been tried by a Jury before three learned Judges, at the head of whom was Sir Matthew Hale, who passed the dreadful sentence of the law, as it then stood, which was put into execution in about two weeks afterwards. A more upright, honest, wise, and humane Judge never sat in a court of justice; and yet, behold! he condemned and caused two poor, ignorant, and defenceless old women to be hanged for a crime they neither did nor could commit The remarks made to the Jury, by Sir Matthew, in substance were the following:—“Gentlemen of the Jury, you have nothing to do in inquiring whether the crime of witchcraft can be committed; the Bible has settled that subject,—but, whether the evidence you have heard is proof that the prisoners are guilty of the charges brought against them,”—which charges were, killing, their neighbors’ children by the agency and power of the Devil, and causing them to vomit pins and nails. Here, then, it is clear that it was the Word of God, and not Judge Hale, that brought about the death of those unfortunate women. Had Sir Matthew been an Infidel, the page of history had never been stained by the blood of two poor helpless beings.

Let not Christians, then, say that persecution and intolerance are the abuses of Christianity. Its very essence is congenial with blood and torture in all their horrid forms. The moral precepts of the Gospel never have nor ever will so far neutralize the doctrines of the Bible, as to guarantee the human race in trusting power in the hands of the disciples of Jesus. They always will, according to the New Testament, prefer the man of orthodox faith, to men in common, however virtuous.

Having shown the injustice and cruelty of drowning all the inhabitants of the earth,—on account of the wickedness of some who ought to have been made an example to society at large,—let us inquire, what end was obtained by so universal a destruction? Have the human race been more moral, and, on the whole, more virtuous, since the flood than before? If they have not, (and that they have not, the Bible itself fully proves,) it then follows, that no moral good resulted from their being destroyed; and instead of the Lord’s anger being softened down, it would rage in all its former fury. If the Lord really said to Noah, what the Bible records, “that it repented him that he had made man on the earthy and it grieved him at his heart” it is as much as to say,—“I can bear this distracted state of mind no longer; I will try you and your family, Noah, and ease myself of the disappointment I have endured from the wickedness of my creation; I will have a better race on the earth which I have made, or man shall cease to exist.”

But did a better race succeed? No; for Noah, in time, became intemperate, and in a fit of intoxication became an object of contempt to one of his sons, who, so far forgot his duty to his intoxicated father, that instead of concealing his folly and shame, he exposed it. When Noah awoke from his slumber, and discovered what had taken place, he began most heartily to curse his son and his posterity for ages to come, and also to prophesy evil concerning them, which prophecy, according to the Bible, the Lord approved of and brought to pass. Here, again, Jehovah is disappointed; that is, if he expected a moral world better than the one he had destroyed.

Turning, then, with detestation from an account which represents the Governor of the Universe as having drowned a world and repented he had made it, and also of being grieved at heart, we will notice Noah’s preparing the ark and making ready for his singular voyage. Nothing short of repeated miracles could have completed the embarkation of Noah, his family, and the living cargo, or freight. A miracle must have been wrought on all those beasts, whose savage nature had made them a terror to man, in order that they might become tame, and be conveyed to the vicinity of the ark. Another miracle must have been in continual operation on all those who were engaged in procuring the beasts, birds, and reptiles, to induce them to labor without any remuneration for their toils, but the certainty of being left to perish by the flood. A continuation of miracles must follow on, to induce the then population to stand quiet, up to their necks in water, and not to make an effort to force their way into the ark before it was closed up; and also to enable Noah and his family to attend to feeding and keeping clean their respective cages and dens. The water, also, to drown the world, and cover the highest hills, must be created for this express purpose, and then reduced again into its native nothingness. For, from an accurate calculation, it would require one hundred and eight times as much water as is now on the face of the earth, to cover the highest mountain, admitting its height to be no more than twenty thousand feet, and there are mountains still higher. It would follow, therefore, that after the flood, one hundred and eight oceans must be annihilated, there not being room for so much water on the earth.

From what has been said concerning the flood, it is clear that no such thing really took place, but that the whole is fabulous; because, the deluge is said to be in consequence of the Lord’s being grieved at the wickedness of the antediluvians. This is no reason why he should destroy them, even admitting the possibility of the fact. His grief could not be lessened by so doing, as men since the flood have been equally wicked as before; and have continued so, down to the present time. If the Lord was grieved then, and repented at having made man, he is still unhappy and continues to repent, because the evil that caused him then to grieve and to repent, is not removed.

The reader is requested not to lose sight of one thing that is equally glaring both in the Old Testament and the New—that the Jehovah of the Jews is always blundering and making mistakes; the choice he often makes does not answer the end purposed, but falls short. Another and another plan is pursued; still, some striking failures take place. The God of the Bible is as unlike the Supreme Power that governs the material universe, as the swarthy African is unlike the fair complexion of the temperate zone.

As the main object of this work is to prove, as clear as the nature of argument will admit, that the Jehovah of the Jews is not the Supreme Ruler of Nature, let us examine their respective characters. The God of the Jews, in his acts, is governed by no correct principle of justice; he is changeable, and subject to all the passions that, in turn, agitate the minds of mortals. How different is the Ruler of the World, of whom we know nothing, abstracted from the material universe! In the government of the material world, we discover that “order is heaven's first law”; that a regular arrangement of causes and effects pervade every department of nature. In it, there is no doing and undoing; no derangement in the wonderful, adaptation of cause and effect, of principles and consequences. In the laws that rule the universe, nothing happens that has the appearance of falling short of ends intended to be carried out; these laws depend not on the will or conduct of mortals; but the more we are acquainted with them, the more we are compelled to admire the wonderful wisdom and harmony of the mighty whole.

Is the kingdom of grace, or, in other words, does the Old and New Testaments present to us a God any way similar to the power that rules the world? The God of Nature, an expression used to convey no other meaning than the power that mingles itself with the mighty whole,—does this power show any thing like partiality to nations, or to sects and parties? Do the general laws, by which the world is governed, indicate any thing in their author of a vindictive or vengeful character. Any thing like disappointment or regret? Does the prosperity of nations, or of individuals, depend (abstractly considered) on whether they worship one, or many Gods, or none at all? On the contrary, the Jehovah of the Bible is depicted as being more unstable than mortals. Ye Jews and Christians! in vain do you vindicate the character and conduct of your God towards the human race, by saying that “he ought to do what he pleases with his own.” The conduct of the most cruel and unjust tyrant that ever lived can with more truth and propriety be exonerated than your God; because a tyrant, however wicked and cruel, may have to contend with those who are capable of doing him an injury, and self-defence on his part may form some excuse for his actions. A tyrant may have to come in contact with others, his equals in power and physical force. But the Christian God is above any personal injury; he has no rivals; possessing all power, all knowledge, nothing can take place by him unforeseen. If mortals, by their conduct, call forth his anger, he chooses to be angry. The human race did not ask for existence; he alone was the projector. If mortals, in the course of their career through life, (as foreseen by him) deserve punishment, he felt happy in punishing them. Ye ministers! prate, then, no longer against the “unblushing Infidel”; for, as you maintain that the God of the Bible is the author of the universe, we leave you to blush at the horrible character you portray of him whom you hypocritically call a God of love! Oh! heavens! what dreadful consequences have resulted from the Jehovah of the Jews being worshipped as the author of nature! The worshippers of such a God have in all ages partaken, more or less, of his character for cruelty, injustice, and intolerance; and under this banner “whole armies have marched forth to glut the earth with blood.”

Viewing, then, the Bible account of the deluge, in which the innocent were destroyed with the sinner, as but a fabulous tale, had I a voice loud enough to make all mankind hear, I would boldly and fearlessly proclaim it a falsehood, disgraceful to God, and too foolish to obtain credit in the present age.

[CHAPTER III. FROM THE CONFUSION OF TONGUES TO THE BIRTH OF MOSES]

THE object to be accomplished in this chapter is, to show, from the Bible history itself, the folly and absurdity of admitting the Jehovah of the Bible to be the Supreme Ruler of the Universe; for, after destroying every thing that had life, by the flood, Jehovah, somewhat like a conquering hero, returns to heaven. The war with the human race being over, Divine vengeance is satisfied. No religious worship, that we read of, was then known on the earth. But, behold! a new outbreak occurs, that requires the immediate interference of the God of Israel.

In Genesis, chapter xi., it is recorded, that the then inhabitants of the earth began to build a tower, the top of which was to reach the heavens, that they might make to themselves a great name, and be no more scattered abroad on the earth. What crime it could be considered by Jehovah, for men to unite in building a tower so lofty that the top would reach the heavens, we know not. However ignorant the then inhabitants of the earth were, the Lord knew that they could not annoy him by the erection of a tower to any height they might be inclined to raise it. The writer of the account makes it appear, that Jehovah became uneasy at the progress the workmen were making, and at last could bear it no longer; so he came down, as the term is, and confounded their speech in such a manner that they could not understand each other.

Can it be possible, for men who reflect at all, to believe such glaring nonsense? The writers of the Bible have not only made a God unjust and vengeful, but they have put into his head such foolish whims, as, that after having destroyed a world by a deluge, the innocent with the guilty, he came down from heaven to scare away carpenters and bricklayers from their honest labor; and have made him virtually to say—“Be off! Clear out! I will not permit you to hammer away here!” The conduct of the Bible God towards the builders of Babel, and, in fact, the whole of the then human family, seems to be like that of an unfeeling father, who cares not for his children, and who is also equally indifferent as to whether the human race worshipped him, or fell down to worship stocks or stones; for, instead of ordering them to build an altar to the true and living God, he ordered them off, to wander abroad on the earth, and do the best they could. And here an opportunity was lost of insuring their conversion; since, as they were all of one language and speech, how easy to convert the whole race at once! Now, here we may discover a man-made God. Sometimes he is all jealousy for his own name—all fury against idolatry; at other times, he seems to care but little for the happiness of his creatures, or the honor of his name. After having compelled the builders of Babel to quit their undertaking, Jehovah returns back to heaven; and from the silence of Bible history, he does not appear to have superintended human affairs at all, for hundreds of years after. And now, ye ministers of the Gospel of grace, what have you to say in vindication of the very existence of such a God? The origin of your God is of man’s creation; he never had a real existence.

After an absence of many years, having given up, to all appearance, any interest in human affairs, Jehovah turns his attention to Abram and his family, and adopts them as his chosen people. And from this account, we clearly discover the absurdity of believing the God of Abram to be the universal sovereign; for, from the moment of the adoption of Abram and his seed forever, from that very moment the family affairs of Abram, Isaac and Jacob, seem to engross the attention of Jehovah; and, while I am writing, I blush for shame at the credulity of mankind in professing to believe such contemptible trash. What can be more weak and ridiculous than to suppose that the Lord and two angels came to the tent of Abram, and went through all the ceremonies of a pastoral visit,—such as washing of feet and taking water until dinner was prepared, and that while partaking of Abram’s hospitality, they inquired for his wife, and then renewed what before had been promised, namely—that Sarah, Abram’s wife, should have a son in her old age?

One remarkable feature, throughout the whole of the Bible, presents itself. It is this: that in every movement Jehovah makes among his favorite people the Jews, and in all the correspondence he holds with Abram and his seed, every thing is done by way of experiment on that people; as if Jehovah did not know what would happen until he had gained information by actual experiment! In the case of the builders of the Tower of Babel, it is said—“And the Lord came down to see the city, and the tower which the children of men builded.” And again—"Go to, let us go down, and there confound their language.” And also, in the case of Sodom, the Lord told Abram concerning the cry of the wickedness of the inhabitants of Sodom. The Lord said to Abram—"I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; if not, I will know.”—[Genesis xviii. 21.] Abram, having heard of the intended destruction of the Sodomites, remonstrates with Jehovah on the injustice of destroying the innocent with the guilty. Then follows the pleading of Abram with the Lord, in favor of Sodom; and from the willingness of the Lord to comply with the request of Abram,—if the old patriarch had had the moral courage to have gone on with one more request,—Sodom might have been saved. The personage who communed with Abram is, by the inspired writer, called the “Judge of all the earth.” The same who had that day dined with Abram, and to whom Abram said, “Behold, now I have taken upon me to speak unto the Lord, which am but dust and ashes”!

And now, patient reader, what have Christians to believe in reference to this matter? Why, they must believe that the great immortal God came to the earth from his Unknown abode, in the likeness of man, in company with two angels; that he called on Abram, who was surrounded by his flocks and herds, dwelling in a tent, perhaps inferior to our Indian log-houses; that he, the Judge of all the earth, with two of his angels, were (according to eastern hospitality) presented with water to drink, and also, water to wash their feet—a practice most refreshing in a warm climate. An invitation was given them to dine, which they accepted and so particular is the narrative, that, what they had for dinner is mentioned: the calf was instantly slain, and the baking commenced.

And here we may inquire, whether or not this circumstance did really take place, as it is recorded? If it did, then the believers in the Bible, as a Divine Revelation, have to believe that the Great God of all, the Universal Ruler of the Universe, came on earth to the tent of Abram, in the form of a man, with two of the angelic host; and that they then and there had their feet washed, and sat down to a dinner of veal and griddle cakes, and did eat thereof, and drink water. Now, if Moses, or any other pretended inspired writer, wrote this, I ask, is not the God of Abram a man-made God? He is said to have feet that required washing, and an appetite that required food. He had a mouth, teeth, and also a stomach to receive food; and we may infer that he had hands, for it is not recorded that Abram cut his victuals, or fed him or the angels with a spoon.

If the believers of the Bible consider that the foregoing account is allegorical, and not to be considered as having really taken place, it then follows that human redemption is allegorical, also; for the promise made to Abram was, that In thee and in thy seed shall all the nations of the earth be blessed. This promise included the mission of Jesus, who was to save his people from their sins, and also to heal the nations, and to bring in everlasting righteousness. Christians, then, if they believe the Bible to be a Divine Revelation, must believe that the Judge of the whole earth, while at dinner, in promising Abram a son, included also, in that promise, the mission of Jesus, the Saviour of the world.

And here we may notice the views that Abram had of the Supreme Judge of all. As he appeared to Abram in the form of a man, and as such was treated by him, Abram brought forth water to wash the feet of the Lord, and invited him to dine, which he did; which is proof positive that Abram considered that the Lord was in the habit of taking refreshment, such as eating and drinking, or he would never have thought of giving the Lord such an invitation. If this account be true, the New Testament must be false, when it declares that no man hath seen God at any time, and that none can see him and live. But of Abram it is written, that he saw the Lord, face to face, and also that they dined together; and, as if to remove all doubt of its truth, it mentions what they dined on, namely—veal and cakes. It therefore follows, that the account, as recorded of the Lord’s dining with Abram, must be taken in its plain and literal sense; because it is connected with the destruction of Sodom and Gomorrah, and also of Lot’s wife being turned into a pillar of salt; which account is referred to as having taken place, by the writers of the New Testament. After the Lord and the two angels had retired from dinner, the Lord informed Abram of his errand to the above cities; which was, to find out whether their ill-fated inhabitants were as wicked as they had been reported; as he (the Lord) was determined to know. It was then that Abram began to plead with the Lord, and to show the injustice of destroying the innocent with the guilty, as from the nature of the crime for which the people of Sodom and Gomorrah were to be destroyed, all the women and children were innocent. Abram, therefore, saw immediately the horrid cruelty and injustice of such destruction as was about to overtake the unfortunate inhabitants of Sodom. In the discussion, Abram had the best of the argument, but his efforts were unavailing. Fire came down from heaven, and they were burnt alive, innocent and guilty together.

From the account it appears, that after the Lord parted with Abram, he also took his leave of the angels; and what became of the Lord, the Bible is silent; but the angels, after having dined with Abram, took supper with Lot. This Lot seems to be the only man in Sodom that was worth saving; and he certainly acted very strange: for when his townsmen insisted on knowing who the angels were, and on what business they came, Lot offered to turn into the street his two innocent daughters, to be dealt with according to the wishes of those vile wretches, if they would but permit him to lodge and entertain the strangers. Certainly, the morality of the Bible is most sublime, and the ways of the Jewish God past finding out!

The case of Lot’s wife is, to all appearance, very strange. Her crime of looking back, would appear to us much less than that of her husband’s in turning his daughters into the street. The history of Lot winds up with a strange account, and not very favorable to strict morality, namely—the project of his daughters in making him drunk, and the disgusting consequences that followed. Thus, it is clear, that Lot’s wife (bless the good old woman!) was the best, in a moral point of view, in the whole family; and only for looking back on her beloved home, she was treated like a dead sow, by being put into pickle. To conclude this tirade of nonsense and folly, we will add—“remember Lot’s wife.”

It appears from Bible history, that when Abram left his own country, he was any thing but rich; and as his substance consisted in a few heads of cattle, a famine soon overtook him as he journeyed, which induced him to go down into Egypt, the then granary of the earth. To prevent any unpleasant consequences that might result to Abram, because of the beauty of Sarah, his wife, she was instructed to call her husband her brother. It turned out as was expected, for she was recommended to Pharaoh, and taken into the royal palace. Immediately, presents came unto Abram in quick succession, consisting of “sheep and oxen, and he asses; men-servants and maidservants; and she asses and camels.” But the Lord, ever watchful over Abram’s affairs, troubled Pharaoh and his house; and when Pharaoh discovered the cause of this evil, he remonstrated with Abram for his duplicity, and returned his wife undefiled. So kind, however, was the Lord to Abram, that the presents were made before the cheat was discovered, and he came out of Egypt a rich man.

This may be said to be the beginning of Abram’s good luck; and we may suppose that in returning home to their old pasturage, Sarah would laugh and exclaim—“See what it is to have a handsome wife!” Another famine will make brother Abram and sister Sarah the richest couple in pastoral life.

In the course of events, Abram and Sarah had recourse again to the same trick, on Abimelech, King of Gerar, which had been acted with so much success in Egypt. Sarah, on account of her beauty, at ninety years of age, was taken by the King; but the Lord, ever the guardian of Sarah’s virtue, came to Abimelech in a dream, and threatened him and all his house with death, if Sarah was not given up to her lawful husband. The King remonstrated with the Lord, and justified his conduct by declaring, that both Abram and Sarah had deceived him; and said—“In the integrity of my hearty and innocency of hands, have I done this.” The Lord replied—“I know that you did it innocently, for I withheld thee from, sinning against me; therefore, suffered I thee not to touch her.” Again, as before, presents of cattle, men-servants, and maid-servants, with a thousand pieces of silver into the bargain, were given to Abram, with his wife, who is as chaste as morning dew.

I have dwelt longer on this account than I at first intended, merely to show the folly in believing that the Almighty Lord of all had any concern in such contemptible fooleries as are recorded in the family concerns of Abram. One thing, however, is omitted; and that is, the quarrel between Sarah and Hagar. The tent or house became too hot to hold those rival women; at last, Sarah triumphed by turning out Hagar and her love-begotten child, which demanded the Lord’s interference, and gave poor Abram no small share of trouble.

From the moment that Jehovah adopted the family of Abram, the Bible account warrants us in supposing that the family concerns of that patriarch particularly engaged the attention of Jehovah; since, for every trifling concern that took place, the Lord was applied to in order to settle the matter. Rebekah, the mother of Jacob and Esau, when about to become a mother, applied to the Lord for information respecting her singular situation; and the Lord informed her that she would be the mother of two celebrated nations, and satisfied her mind as to every other inquiry she made. And here we may ask, how it was that the Lord, in those days, was so easy of access? How every gossipping old woman could lay her case before the Lord, and wait his advice and answer? The reply is at hand. The whole account of the Lord’s saying unto Abram, or the Lord’s saying unto Moses, and again, “the word of the Lord came unto Moses, saying,” is all humbug: no such word ever came; no such conversation ever took place.

Whoever wrote the Book of Genesis, has placed Jehovah in an immoral point of view; as keeping company with unprincipled knaves, and as acting without any regard to the strict rules of justice and mercy; as having a system of favoritism, which does not admit of administering impartial justice. The case of Jacob and Esau is directly opposed to truth and impartiality. Esau was, in a moral point of view, evidently the best of the two; but Jacob was Jehovah’s choice. Esau, according to Bible history, was a hardy, industrious, and generous man. Jacob, on the other hand, was his mother’s pet; and the deception which he and his mother played on old Isaac, who was blind, is in strict accordance with the conduct of all the Lord’s favorites. Jacob, according to Bible history, was, through his whole life, full of deception and trickery. He could lie and take a false oath to deceive his blind father; and by deceit, deprive his brother Esau of his lawful right of inheritance. And yet the Lord was with him, and connived at all his baseness!

But Jacob, conscious of his wickedness, and justly deserving his brother’s resentment, fled to his uncle for protection. On his way, the Lord appeared to him in visions; and, notwithstanding his lying and false swearing to his father, promised him divine assistance. Jacob still acted in the same crafty manner, even with the Lord himself; always having his own self-interest in view; for, after the Lord had said, Genesis xxvii., 15, “And behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee until I have done that which I have spoken to thee of”—even after this promise from the Lord, in verse 20 it is said—“And Jacob vowed a vow, saying, if God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God.”

Well done, Jacob! that is making a good Jew bargain. Jehovah and Jacob both kept their word; for Jacob married his two cousins, the daughters of his uncle Laban, and staid with him until he, by the help of the Lord, contrived to jockey old Laban out of the best of his cattle, and ran away back to his own father’s house, taking with him, by stealth, the gods of Laban his father. Thus did Jacob not only triumph over the heathen gods, by carrying them off captive, but continued to adhere to Jehovah, his own God, who did not desert him in his recreant tricks. It is not to be wondered that the sons of Jacob should be so base in their actions, after the example of their father; and considering what a mixed breed they were, having so many mothers. Their conduct towards their brother Joseph is a sample of their actions; and although Bible history records the good fortune of Joseph, he, among the rest of his brethren, acted the tyrant as soon as power would permit him so to do.

This chapter will conclude with a few remarks on the life of Joseph, and his career in Egypt. The fame and good fortune of Joseph, depended on his gift of interpreting dreams, which finally made him, under Pharaoh, Lord of the land; and according to his predictions, seven years of famine were to succeed seven years of plenty; by which, Joseph planned the entire subjugation of Egypt. He, by the authority of Pharaoh, bought up all the grain left of the seven years’ plenty; and when the famine came, the grain was sold to the inhabitants at the price that Joseph was pleased to put upon it. But the famine continued so long that all the money was spent. The poor, half-starved people told Joseph their situation, and offered their cattle in exchange for grain; the cattle were taken by him; at last, all their cattle disappeared, and the people continued in want; then, offer was made of their lands, which Joseph also took; and with their lands, themselves; so the government took all. But after the famine, Joseph proposed to furnish them with seed wherewith to sow their fields, on condition that, ever after, Pharaoh was to have one-fifth of the yearly produce. How kind of Joseph! Now, if the Bible be true concerning this matter, I ask, could anything be more unjust and cruel?

[CHAPTER IV. FROM THE BIRTH OF MOSES TO THE DEATH OF JOSHUA]

THIS chapter will put beyond dispute all connection between the Jehovah of Moses and the Sovereign Ruler of the Universe. Whoever drew the picture of Jehovah, as it is recorded in the Bible, made him, in every sense of the word, a mere man; and put him under the same necessity of re-sorting to means for obtaining information, when the subject of inquiry is involved in doubt. For instance: Jehovah informs Abram that the inhabitants of Sodom and Gomorrah were reported to be wicked in the extreme; and that he (the Lord) came down to get information on that subject. Again, when the builders of Babel were about to commence their lofty tower, the Lord came down to see what they were doing; and, not being pleased with their intentions, put a stop to the work, and performed a miracle, whereby they were driven abroad on the face of the earth. Besides, the Lord’s coming from a certain place to another place for information, implies that, without such movement, the information sought for could not be obtained. These instances, and hundreds of others of the same kind, imply also that the Jewish God had a local habitation. Again, to say that the Lord came to a place, staid there, and then returned back again,—these are movements which are common with men, but cannot be applied to the omnipresent God. The free access that Moses and the Old Testament prophets had to their God will warrant the idea that he resided next door to them, and that the Lord was obedient to their every call.

The children of Israel, after the death of Joseph, began to multiply so fast that the Egyptians feared for their own safety in the event of a war with other nations; and in consequence, ordered the mid wives to destroy all the male children, but to save the females alive. But Moses was saved, according to the Bible, in consequence of Pharaoh’s daughter discovering him in the river; and when he came to maturity, the Lord selected him to go to Egypt to demand of Pharaoh, the king, to let the Israelites go out from that state of bondage in which, for four hundred years, they had been held.

The departure of Moses from Egypt was not very honorable for a future ambassador; for before his departure he murdered a man, and buried him. To escape justice, he then fled to Midian, and became acquainted with a pagan priest, who took him into his house, and ultimately gave him one of his daughters in marriage, and he became his father-in-law’s shepherd; and the Lord made himself known to Moses. It was while tending the flocks that he was chosen go to Egypt to demand the release of his brethren, then in cruel bondage. After the Lord had given him his instructions, and, to all appearance, Moses had started on his mission, a remarkable circumstance took place, that must puzzle Bible commentators to explain. It is recorded in Exodus iv., 24, “And it came to pass, by the way in the inn, that the Lord met him and sought to kill him.” This meeting appears to have been accidental, for no mention is made of the business of either of them. Here, again, we observe that the writer, whoever he was, has spoken of the Lord as a man. It is not possible for men of sound understandings to conceive of the reality of the Lord’s meeting Moses at an inn, if by the Lord, We understand the Almighty Power that governs all Worlds.

On the account as it stands recorded, and as Christians take it as really having happened, the following remarks may reasonably be made, namely: that after Moses had been ordered to proceed to Egypt on his important mission, he loitered his time away in a tavern; and that the Lord surprised him in that place, and showed anger for his contempt of orders, given to and accepted by him. But the cause of a meeting so extraordinary, it is difficult to unravel. It is easily conceived why Moses might visit a tavern; but that the Lord of heaven and earth should follow a creature into a pot-house, and show signs of anger, and a quarrel should be the result, is very hard to believe; for it said, the “Lord sought to kill him.” Again, if the Lord sought to kill him, it must be in appearance only, for he could have done it. However, Moses started off.

The account warrants us in supposing, that Moses had staid in the inn long enough for his wife to overtake him, and to upbraid him with neglect. Something is said about his son’s being uncircumcised; and taking a sharp stone, she performed that operation with a very clumsy instrument; after which, she exclaimed, in an angry tone, “A bloody husband thou art, because of the circumcision;” as if she meant to say—“Shame on you! to leave it to me to do that which is so revolting to my feelings!” Moses then departed for Egypt, and obeyed the Lord in his journey to his brethren.

We can discover neither justice nor humanity in the course that was taken by the God of Israel, in bringing the Jews out of bondage. On the contrary, the greatest inhumanity and injustice are discoverable in every movement that Moses made under the authority of the Lord; which fully proves, that Infinite Wisdom and Goodness had nothing to do in the mighty fuss of liberating the seed of Abram from bondage. The plagues that were inflicted on the inhabitants of Egypt, if true, make the conduct of Jehovah more vindictive than any thing we have heard of as proceeding from the Devil himself for the Lord had told Moses beforehand, that he had hardened Pharaoh's heart that the people might know the power of the Hebrew God to afflict the nation. It might have been sport to the man made God of Moses, but not very pleasant and comfortable to the Egyptians, to be lousy, to be stunk to death with putrid carcasses, having frogs for bed-mates, when the Lord had hardened the King's heart. But the worst and most infamous of all the judgments, was the destruction of the first-born. This act would have disgraced the very devil: to institute the Feast of the Passover.

We may indulge in a little mirth in reference to the destroying angel going round the streets, finding out the doors marked with the blood of your paschal lamb, and taking care not to wring the neck of a little Hebrew. Wonder if the destroying angel had a lantern? But, perhaps, he had cat’s eyes, and could see as well by night as at noon-day! No wonder, ye Jews, that the inhabitants of Egypt so willingly gave you their gold and silver ornaments to get rid of a people so detestable, and, with them, a more detestable God.

In a short time after the Jews had left the house of bondage, they began to upbraid Moses that they had changed for the worse; and in the course of their journeying, they quarrelled with him, and the Lord had continually to interfere, and to feed them by miracles. At Mount Sinai, Moses halted; and, according to the command of the Lord, the law was given to the nation, as recorded in Exodus, chapter xx. And this boasted law is said to have been given by the Lord, in the hearing of all the Children of Israel. The first commandment contains a spirit of intolerance, which, whether he gave it or not, has never failed to generate in Jews and Christians a spirit of religious persecution which has deluged the earth with blood.

The ten commandments, given by Moses to the Children of Israel, contain, in general, good moral precepts, with the exception of the first. The first begins by the Lord’s speaking in a language which all the people could understand:—“I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other Gods before me.” This command, which by both Jews and Christians is considered so just and reasonable, contains in it the germ of intolerance. Had this command been given immediately after the recorded fall of Adam, its influence would have had a very different bearing on the peace and happiness of society, than it had at the time, and has had ever since it was given. It would have been both just and right in the Lord of all to demand of his creatures to worship him, and him alone, in the way and manner he saw fit; since in that case, no evil consequences could have followed from a command so just and proper, as for the creature to obey his Creator.

But at the time the Lord gave the first commandment, the whole world were in the practice of worshipping the gods of their forefathers: the origin of which worship was then lost, and the worshippers were no doubt as sincere in their devotion as the most pious Jew or Christian of the present day. By the publication, then, of the first commandment, at a time when every nation had its particular god, and the worshippers lived in peace, the spirit of intolerance and religious persecution being unknown, the great I am declared a religious war against all the gods, and their worshippers on the face of the earth. But according to Bible history, Jehovah permitted his creatures to wander on earth, and appeared regardless as to what gods were worshipped; and then, after some thousand years, he all at once began to rage against all the religious systems then known.

But it was otherwise with what are called heathen nations. Each had its peculiar god, and also its different forms of worship; and they lived happily with each other on the score of theology. And here we may observe, how unfortunate it has been for the human race, that the Lord did not either give his law sooner, or not at all; for it is plainly to be seen, that if the first commandment had been given by the Lord before men had followed other gods, idolatry would have been prevented, and Jehovah’s watchfulness over the worship he had established, would have been productive of universal happiness. But, on the contrary, the command being given so long after, and that, too, when religious systems were flourishing, and temples crowded with devout worshippers, the worst consequences have followed.

The worshippers of Jehovah, whether Jews or Christians, have, by the Bible itself, become intolerant and persecuting; and never have they failed, when power would admit, to destroy the enemies of their God without mercy: so that the first commandment, by coming too late, has proved the greatest curse that ever afflicted the human family. And hence the folly in believing that Infinite Wisdom and Goodness would permit false religion to progress so long before the true one was made known to the human race. After the moral law, or the ten commandments, had been given by the Jewish God, on the mount, amid thunder and lightning, we have it recorded that Moses was ordered to go up to the top of the mount, and there, with the Lord, he staid forty days and nights; during which time Aaron, his brother, remained with the whole of the Children of Israel in camp, at the foot of Mount Sinai.

And now, candid reader, prepare your mind for an account of what took place on the mount, between Jehovah and Moses; and when you have read it, and maturely reflected on what is recorded, then I say, ask yourself whether there is one word of truth in the account of this strange interview between Moses and his God? Compare it with any of the absurdities to be found in the Koran of Mahomet, and discover, if you can, whether the latter is less true than the former.

The Bible record states, that Moses was ordered to ascend the mount, on private business with the Lord, and to leave Aaron in charge of his chosen people till his return. The account clearly states, that Moses was then and there to receive instruction how to fit up and ornament the Tabernacle that was to accompany the Children of Israel in their journey to the promised land. And here we may notice, “That in six days the Lord made heaven and earth, and all things therein”; yet it required forty days to plan and fit up this moveable church; and before it was finished, the chosen people, with Aaron at their head, became idolators; so that before the Lord and Moses (both hard at work) had completed the church, they lost the congregation. This, to make the best of it, was a dreadful blunder.

After the forty days had run out, during which time Moses and his God were hard at work, and Moses had often received the precaution, “See that you make all things according to the pattern given on the mount,”—all at once, the Lord said to Moses, “Do you know what is going on below?” Poor Moses, full of thought, and over-joyed at the prospect of so fine a fit-out, was altogether ignorant of the Lord’s meaning. “Why, Moses, that stubborn race you brought out of Egypt, have set up strange gods, and have turned their backs on both you and me”! If this story was strictly true, how Moses must feel on hearing this unfortunate news! We must suppose he would exclaim and say, “Oh! Lord, our forty days' labor is all knocked on the head. Is it possible, Oh! Lord, that they have forgotten what you did for them in Egypt? What a pity it is, Oh! Lord, that they ever got rid of the lice when they left the house of bondage, for if they were now tormented by those nibblers, it would remind them of the lousy miracle you performed for them in the presence of Pharaoh. Those lice, if not destroyed, would have been ‘a forget-me-not.’” And the Lord said unto Moses, “Now let me alone, that my wrath may wax hot against this people, for I know that they are a stiff-necked race. I will destroy them, and from you shall a great nation spring up.” But Moses, not having at this time lost his temper, said, “Oh! Lord God, now do not destroy them; besides, what will the Egyptians say? And also remember what you promised to Abram, Isaac, and Jacob: how you swore that you would give it to Abram and his seed forever.” “Well, Moses, you reason correctly. I own I was rather too hasty; upon a second thought, I retract; I will take your advice; but go down and see what you can make of them.”

Moses, not well pleased, left the Lord, and went down from the mount; and when he came to the camp, he lost all patience, and, in a passion, not knowing what he did, threw down the stones on which were written the commandments—and written, too, with the finger of God—and they were broken asunder. No wonder that Moses lost his temper: forty days’ labor lost; having had, during the whole time, nothing to eat; and having lost his church members before the moveable church was complete! No one can be surprised that he acted as he did. Moses reasoned so correctly with the Lord, that he cooled Jehovah down, but was not so fortunate with himself.

Aaron, finding himself in a dilemma, excused himself by charging the people with the fault. But Aaron’s story was but a lame tale; for, when the people demanded a god, to whom they might pay divine honors, Aaron could have told them to have patience, and Moses would return with proper instructions from their God. But poor, silly Aaron told Moses, that when he threw the rings and bracelets into the fire, out came the calf. At any rate, between the Lord, Moses, and Aaron, a sad blunder was made; and to finish off, Moses commanded the Levites to go sword in hand and kill every man his brother and neighbor; and three thousand were slain, who, if things had been conducted properly, might have been faithful worshippers of Jehovah. Finally, nothing can exceed in folly this foolish story of Jehovah, Moses, and Aaron, except it be the folly of believing it to contain one word of truth.

After Moses had slain the people for their idolatry, not having been reproved by the Lord, he was commanded to prepare two tables of stone, in place of those that were broken, and the next morning to go up again to the Lord, on the mount. It is then said that the Lord descended on the mount to meet Moses; so it appears that the Lord (after the departure of Moses to the bottom of the mount) departed also, into heaven or to some unknown place; for it is recorded that he came down again to meet Moses with the two new tables prepared by him. The whole account of the Lord’s interview with Moses, on the mount, implies that Jehovah labored, talked, and acted in concert with Moses, as one man acts with another; and that they remained together forty days and as many nights. Whether they continued their work through the night, we have no account; nor whether they needed candles. At all events, if it be considered literally as a matter of fact, it was a long time for Moses to be without food or sleep; but as Christians are compelled to believe it to be matter of fact, we will remark on it as such.

We begin, then, by asking if the Children of Israel were indeed the Lord’s chosen people, how can we account for the neglect in not giving Aaron proper instruction respecting the business of Moses on the mount, so as to prevent the people from seeking after other gods? And, also, how came it to pass that the Lord did not inform Moses sooner of the people’s revolt, so that the three thousand that Moses caused to be murdered, might have been saved? And lastly, is it consistent with the attributes of the Governor of the Universe to resolve, in wrath, to do any thing, and then repent and not perform it?

If nothing had been recorded in the Old Testament of the sayings and doings of the Jewish God, but that which is related concerning him in giving the law on Mount Sinai, and of his giving instruction to Moses how to fit out the Tabernacle, it is of itself sufficient to show the absurdity of Jehovah’s being the God of Nature. To unite in one person the attributes of the great and all-powerful God, with the contemptible arrangement of giving patterns for curtains, and a thousand trifling things of no importance whatever, and to take forty days to garnish his church, and, while so doing, to let, from sheer neglect, his people lose sight of Moses, and then to destroy three thousand persons in consequence of such want of foresight, is too much for credulity to digest.

When we notice the importance attached to rites and ceremonies the most unimportant, and then again how lavish the Jewish God is of human life, and totally regardless of human suffering, we dare not for a moment give credence to the strange stories and foolish whims of the Bible God, and palm them upon the all-bountiful Author of Nature. Moses, after coming down the last time from the mount, begins to prepare for the priesthood, by saying, that the firstlings of cattle, whether of the ox, or the sheep which are of the male kind, belong to the Lord; but the firstling of the ass was to be redeemed by substituting a lamb! But if the owner had no lamb to offer, the neck of the ass was to be broken; as if the Lord had said—if you have nothing better to give, I will not accept of a young jack-ass!

Whoever wrote the Book of Exodus, has made the God of Israel appear like unto an old clothes-man, giving orders for a thousand ornaments for his worship, which would disgrace a heathen temple; such as giving orders for all kinds of brass work; likewise, gold and silver ornaments; all kinds of oils and spices; particular patterns of cabinet work; what kind of leather skins, and, also, of what particular color, to grace his house withal: and even down to the cut and color of the garments: not forgetting to give instruction concerning the making of breeches for Aaron and his sons! In the present day, it is no uncommon thing for ladies to wear the breeches; but in those days, when breeches were cut by inspiration, it would have been no small crime for a woman to have stepped into Aaron’s inexpressibles, or those of his sons. How is the dignity of the Governor of the World disgraced, by ascribing to him an employment fitting only for a pedler in old clothes!

Let' us compare the majestic grandeur of Jupiter, the supreme god of the Greeks, to the peddling, gossipping concerns that the writers of the Old Testament have palmed on Jehovah, the God of the Jews! Hear what the poet says of Jupiter, when challenging all the gods to oppose his power:—:

“Let down our golden, everlasting chain,
Whose strong embrace holds heaven and earth and main;
Strive all, of mortal or immortal birth,
By this to drag the thunderer down to earth;
Ye strive in vain; if I but lift this hand,
I heave the heaven, the ocean, and the land;
’T is thus I reign, supremely and above;
Such are men and gods compar’d to Jove!”

The contradictions, as recorded in the Bible, concerning Jehovah, are so barefaced, that it is impossible to reconcile them. It is said in many parts of the Old, and also in the New Testament, that no man can see God and live; but we are told that Moses conversed with Jehovah, face to face, as one conversing with his friend. It is in many places recorded that God never repents—“For he (God) cannot lie nor repent.” In many other places it is recorded that Jehovah has repented and taken a contrary course in his dealings with the sons of men. I again repeat, that if no other account had been recorded of the conduct of the Jewish God, but what we have mentioned, it is impossible to believe Jehovah to be any thing but a man-made God.

After the death of Moses, Joshua was appointed as his successor. His business was to complete what Moses had left undone, in subjugating or destroying the nations on the other side of Jordan. The first exploit of Joshua was to send spies to Jericho to examine the strength of the city. These spies entered the house of Rahab, the harlot, where they were treated with kindness; it being such a house as would in modern times be termed a house of bad fame. That it was a house of ill-fame, the proof is positive; because the harlot’s father, mother, and all the family, were saved when Joshua took the city, because Rahab had concealed the spies: so no doubt remains as to the character of the house, and that it was entirely under her control and that the whole family were supported from the wages of prostitution.

Viewing this account as having actually taken place, as Christians must do, as believers in the Bible, it was a very proper house at which the spies would resort; for it was a house at which all were welcome; where all sorts of news could be collected. After the spies had become somewhat familiar with Mrs. Rahab, they informed her who they were, and the nature of their errand. All on a sudden, they were about to be arrested by the city authorities; and when forced to depart, Rahab extorted a promise from the spies that her whole family should be saved when Jericho should fall. Such a promise, the spies could not well deny, after having been so kindly treated. Rahab, consequently, let them out by a private way; and, on returning to Joshua, they praised the Lord for having directed them to so hospitable and honorable a mansion as the house of the virtuous Rahab. This was the Lord’s doings, as also the exploit of the seven rams’-horn trumpets that threw down the walls of Jericho; and it is marvellous in our eyes—praised be his name!

Here, serious reader, pause and wonder how Infinite Wisdom can bring good out of apparent evil, by taking into his employment murderers, thieves, and harlots! and also, how such characters have immortalized their names, when their actions have been connected with faith in the Jehovah of Israel! For this noble act of betraying the city of Jericho, and giving the spies comfortable lodging, and no doubt, also, very agreeable bedmates, Rahab secured the favor of Jehovah, and her name is recorded in connection with many others of equal virtue; for Paul says, in Hebrews xi., 31,—“By faith, the harlot Rahab perished not with them that believed not, when she had received the spies in peace.” Nothing is acceptable to the Lord, without faith,—that faith “which keeps the souls of sinners as sweet as salt does meat.”

After the taking of Jericho and destroying every thing that had life, (the family of Rahab excepted,) Joshua followed in the same destructive course as had been commanded by Moses, which command Jehovah gave on the other side of Jordan. If the warfare pursued by Moses and Joshua did really take place, and Jehovah gave the orders, it is idle prate to talk of a God of justice. And when the Lord is made to say that he (the Lord) hardened the hearts of those Kings on either side of Jordan, that a plausible appearance of justice in their destruction might be made out,—for Christians to sing of a God of mercy, is horrible indeed. Whether a God ever commanded or encouraged the Jews in their wars of extermination, under Moses, Joshua, or any other of their generals, or not, Christian nations, as well as individuals, have drank deep of the spirit of religious warfare. A Lord of hosts, a fighting God, has given a sort of license to mortals to torment each other for his glory.

Every Infidel ought to oppose this spirit, and vindicate the Author of Nature from the imputation of cruelty and carnage—an imputation that, is opposed to every idea of justice, and contrary to every thing we can conceive of the Supreme Ruler of all worlds. And hence, nothing can be more honorable to a man or woman of good sense and kindness of heart, than to assert that the God of the Bible is unworthy to be worshipped as the Governor of the Universe; which in fact is to say, that to all pretended divine revelations, they are no less than avowed Infidels—a name that will eventually be as honorable as is now the name of Christian.

According to Bible history, the nations on the other side of Jordan were so alarmed at the frightful news they received of the Jewish army, and the ravages they committed, that five Kings, with their armies, came out to stop their progress; and in this account, we have the climax of divine interference on the part of Jehovah. After a desperate effort was made by the five Kings to stop the progress of Joshua, and after fighting the whole day, until towards the going down of the sun, they retreated. At that moment Jehovah is said to have given support to his chosen people, by causing a hail-storm to descend, and more were slain by the hail than fell by the sword. But when the hail was exhausted, something more was requisite to be done; Divine aid was still wanting. Then Joshua, in sight of his army, said, “Sun stand thou still upon Gibeon, and thou, moon, in the valley of Ajalon,” and they obeyed his command. So that, according to this miracle, the hostile armies were completely destroyed, and the sun and moon (we suppose) were ordered to pursue their courses.

And now, reader, to believe this improbable, or rather impossible tale, and hundreds of others of the same sort, even in our day, will make a man respectable, and fit to fill any office where intelligence and honesty are required. But to doubt it, and publicly express the doubt, will cause him to be considered infamous, and unfit for “public trust or private care.” And this will be the case until men shall be bold enough to express their honest convictions that it is a libel to charge the Sovereign Ruler of the Universe with being the direct, or the indirect, author of the Bible, or having ever chosen the Jews to be his peculiar people.

But to return to Joshua, who appears to be more highly favored with miracles than Moses, as the miracle of the sun and moon standing still, to give time to Joshua to complete his victory over the Kings that came against him, exceeds every thing of the kind on record. The writer, whoever he was, that mentions the sun and moon standing still in the heavens, evidently knew nothing of astronomy; for admitting the truth of the story, and that the sun and moon appeared to stand fixed in the heavens, it was in reality the earth that instantly obeyed the command of Joshua. And another miracle must have followed immediately, to prevent the dreadful consequences of the earth’s ceasing from turning round on its axis: for we have but to consider the effects of the earth’s instantly ceasing to turn round; the shock would have been so great that trees and houses and the armies would have been thrown high in the air, and the battle would have immediately ended, the combatants being destroyed. But the tale is too foolish to be credited; and it furnishes another proof that the Jehovah of the Jews is not the Author of Nature. In this battle, Balaam, the soothsayer, was slain; and before finishing this chapter, we will give the account as recorded, with some remarks on that celebrated fortune-teller.

When the Children of Israel had left Egypt, and were marching to the land of promise, they had to go through different kingdoms and provinces; and their numbers, connected with the depredations they committed in the name of Jehovah, caused the inhabitants of those regions to be greatly alarmed; and understanding that their God fought for them and that they were about to pass through the land of Moab, Balak, King of Moab, having learned what had been done by them to the Amorites, sent to Balaam to consult with him, intending, if possible, to stop their progress, or at least, to find out what the Jewish God had destined his people to perform.

In the Book of Numbers, chapter xxii., the account commences. Balaam, it appears, was then what now would be called a celebrated conjuror, or, as country people say, a cunning man, by which he made a living, and a good one, too: for, from the Bible story, he appears to be a man well known by princes, and was attended by two servants as out-riders. Like our present lawyers, he never gave his services until he had received a handsome fee; for the King sent off the elders to Balaam, with the rewards of “divination in their hand.” Balaam received them, and invited them to stay with him till the next day, for, (as he told them,) he would first inquire of the Lord.

It is then recorded, that “God came unto Balaam, and said, what men are those with thee?” This inquiry of the Jewish God appears strange, when he must have known all about it without asking; but here, as in hundreds of other passages, the man-made God appears. But, for the information of the Lord, Balaam gives a suitable answer. The Lord then informs the fortune-teller that he must not go to Balak, nor curse them, for they are blessed. The elders then returned to the King, to inform him that Balaam could not come, because the God of Israel had forbid him so to do. Again, Balak sent others, more honorable than the first, with promises of riches and honor. The Lord came again to Balaam, and told him to go with the men to Balak, King of the Moabites, but to mind what the Lord had said to him. Balaam went off with the princes of Moab; but the Devil, or something else, got into the jack-ass on which the old fortune-teller rode, and he became skittish; and although then dumb, he seemed to say to his master, “I shall go no further.” Balaam became enraged, and laid some heavy stripes on poor jack; but still the animal refused to go on, until neither the Lord nor jack could bear it any longer. The beast then broke silence, and reasoned with the old prophet on his brutality. All of a sudden, Balaam saw an angel with a drawn sword in his hand, who told him if it had not been for jack’s superior eye-sight, he would have been a dead man. The angel then told Balaam to go on, but to mind what he did against Israel. What contemptible humbug is all this! two miracles performed to do nothing! The first, to send an angel down from nobody knows where; and the second, to make a dumb ass reprove his owner. And what was Balaam’s fault? He was going on as the Lord commanded; and to complete this solemn farce, an apostle quotes it as a real fact that actually took place, by saying—“And the dumb ass spake with man's voice, and forbade the madness of the prophet.”

After returning to Balak, Balaam ordered seven altars to be built, on which were to be offered seven bullocks and seven rams: and again, the Lord came to see the process, and in private conversation with the fortune-teller, told him that it would not answer; Israel must not be cursed. This was repeated by Balaam three times; so that twenty-one bullocks, and as many rams, were offered up to no purpose: and at each offering, the Lord came down and conversed in private with Balaam. Is it possible that men possessed of reason can believe that in this account there is one word of truth, as it respects the Governor of the Universe having any thing to do with it? If this account, or any one like it, was recorded in any other book than the Bible, no man of a sound mind would give the least credit to it. But yet the Christian dares not doubt it; for even the apostles of Jesus speak of it as a real fact that took place with the miracles attending it.

To conclude this chapter of absurdities, we beg the reader to bear in mind—first, that Balaam was not a prophet of Jehovah, but a conjuror; and if he professed any religion, it was that of heathenism. But he (Balaam) had heard of the manner of sacrificing to the Jewish God, and accordingly began by slaying seven bullocks and an equal number of rams; and while the altars were smoking, (if the Bible be true,) the Lord of the whole earth left his throne, and came down to see what was going on. The old fortune-teller was hard at work, and the princes of Moab standing by to hear the result; when lo, and behold! the Lord descends, and we may suppose him to say—“Balaam! why, you are cooking for a large party! Come, Balaam, before you go any further, a word with you, if you please. Come this way. What does all this mean? We must have some private talk about this affair.” “Why, my Lord, you know my business. I must do all I can for my employers; I thought that if sacrifice is made, agreeably to your order of worship, you might be induced to alter your mind towards your people: for we have heard that at times, when the fit comes on, you give them a severe thrashing.” “Yes, Balaam, there is some truth in the report; but I tell you, once for all, that if you offer all the bullocks in the world, and all the rams beside, you cannot, must not, curse Israel.”

No lawyer ever stuck closer to a rich client than did Balaam to the King of Moab; for again and again did he sacrifice to the Lord of Hosts. Another trial, on a mountain, was made, and again Jehovah descends and tells Balaam the same as before. The third and last effort being made, which would incline us to think that the patience of Heaven must have been tired out, was enough to make the doorkeeper exclaim, “Here is Monsieur Tonson come again!” The last descent is made by the Lord, and the prophet gives in, reluctantly. I challenge any minister of the gospel to produce a more absurd story, in any system of theology, than the account of Balaam, his ass, and the Lord of Hosts.

I will not insult the reader by saying, do not believe it; but rather say, believe it who can!

[CHAPTER V. FROM THE DEATH OF JOSHUA TO THE REIGN OF SAUL]

WE now come to the time when the Israelites were settled in the land of Canaan, Moses and Joshua being dead. This period of Bible history, from the death of Joshua to the time of Saul, their first King, is about four hundred years. And, seeing the miracles and wonders performed in behalf of God’s chosen people, in the times of Moses and Joshua, we might reasonably expect that the same care would be continued towards them in succeeding generations. But, on the contrary, during the time the different Judges presided over them, nothing but disasters and confusion prevailed; and if their history is to be credited, it must appear as if Jehovah had nearly given them up as a prey to his and their enemies.

Notwithstanding all that has been said and written about Moses being the author of the first five Books, including the Jewish worship, with the laws, ceremonial and moral, it does not appear that the contents of those Books were known and obeyed by the generations that followed after his death; for it is recorded in the Book of Judges, ii., 10, that after the death of Joshua, “there arose another generation after them; which knew not the Lord, nor yet the works which he had done for Israel.” If the mighty works had been done in behalf of God’s chosen people, which are recorded, it is impossible to believe that they should have been forgotten or disregarded. Can we suppose, that, in a few years, the Declaration of our Independence on the 4th of July, 1776, together with the name of Washington, and the heroism of his brave companions in arms, can be forgotten? No; it is impossible. It is then clear, that the Books said to have been written by Moses were not known; or if known, they were not believed in by the people.

After the land of promise had been divided among the tribes of Israel, instead of Jehovah’s setting up some permanent form of government, and causing his name to be adored, so as to make his chosen people happy and prosperous, they were, to all appearance, left in the most confused and unsettled state: and hence it is often said, “In those days there was no King in Israel, and every man did that which was right in his own eyes.” It is not too much to infer, that for hundreds of years after the death of Moses and Joshua, the Jewish God, as if he had forgotten his engagements with Abram, Isaac, and Jacob, concerning their posterity, became indifferent to their happiness altogether.

We will now refer to their situation. As it respects government, they had none; it was accidental; and, although it is recorded that their God fought for them, and caused both sun and moon (as the phrase is) to stand still, to give them time to destroy their enemies, Jehovah’s conduct was so altered that he seemed to enjoy the troubles of his once chosen people. With all these facts, Christian ministers prate of an unchangeable God! We read of Jehovah’s stirring up heathen Kings against his people; and to such a deplorable state were they reduced, that an old woman was their Chief-Justice, and also General of their army. At that time, to say the least of it, no nation under heaven was in so degraded a state. At times, upstart Judges arose; the Lord was with them; and, for a while, all things appeared prosperous. At their death, however, the troubles were renewed. Such was their situation at one time, that they had no weapons of war, nor smiths to repair their ploughs or harrows. Then they cried unto the Lord, and he sanctioned them in every dishonorable way to out-wit or murder their oppressors.

In such a state of subjugation were the tribes to their foes when Saul was made King, that only two swords could be found in Israel; and the “Israelites went down to the Philistines to sharpen every man his share and his coulter, and his axe and his mattock.” What folly, then, to suppose, that after all that had been done for God’s favorite people, they should have been so neglected, and there should be nothing but slaughter and blood throughout the land of promise! What madness, to believe that the Author of the Universe should permit such carnage, and his whole attention seem to be directed to the foolish quarrels of an unfortunate race, who, by some imposture, had been taught to consider their nation as his peculiar choice!

And as to their religion, by what is recorded, it seems that their proneness to worship the gods of their neighbors, is what brought on the chastisements of Heaven. This is but a poor excuse, and dishonorable to the God of the Universe, to urge on nations to make war on his people, because he was displeased with them for worshipping strange gods. It appears strange, passing strange, that Jehovah could not convert his own people. But only substitute the term Priest, instead of the Lord, and reject altogether the idea of God’s having any thing to do with their theology, and the matter is plain and clear. Admitting, however, that the Lord of Hosts had so rebellious a race, and was a spectator of all their departures from his laws, he must be as great a sufferer as the Jews, because he was forever punishing; for, if anger is to a God a punishment equal to what human beings feel under its influence, then it follows that the God of the Jews is the greatest sufferer. Oh! ye ministers of grace you have preached up an angry God until you have brutalized the human race; and your intolerant spirit has ever been, and will ever continue to be, a burning coal taken from the altar of an angry, vengeful God, to be rekindled when power is united to your impositions.

That the reader may form correct ideas of the Lord's fighting for Israel, and delivering their enemies into their hands, and also of the Lord’s giving the land or towns to his favorite people that they had taken in war, it should be observed, that it was the manner of expressing the results of a victory among the Jews, and also with other nations. They all claimed for themselves the interference of their respective gods, and to them they gave sacrifice and thanks. As a key, to understand how God fought for his favorite people, it is recorded in Judges i., 19, “And the Lord was with Judah, and he drove out the inhabitants of the mountain, but could not drive out the inhabitants of the valley because they had chariots of iron,” The same idea is to be carried out in explaining such passages as the following:—“And the angel of the Lord appeared to [such an one] in a dream”-—“Thus saith the Lord,” &c.

Now, all that can be made of this is, that the person mentioned, dreamed that he saw an angel, and that he said this or that. Again, it is often repeated, that the word of the Lord came unto Moses, saying. Common sense will inquire, how came the word? who brought it? Words do not pass through the air like birds. Suppose it should be reported, that the word of the President of the United States came to some person in New York, saying, do this or that, or something uncommon and unheard of, and the inquiry be made, who brought this word, and an answer should be required? No reasonable one could be given. It must fill the Christian reader with astonishment to find, that during the time the Judges presided over Israel, (some hundreds of years,) that neither the name of Moses nor his laws are ever mentioned. On the contrary, his laws, both moral and ceremonial, were either suspended or departed from. Neither the Sabbath nor the Passover was observed, and the moral law said to have been given by Jehovah, from Mount Sinai, was broken by the worship of graven images.

If we turn to Judges, chapter xvii., we there find, that after the death of Samson, who judged Israel twenty years, a young man (a Jew) stole from his mother eleven hundred shekels of silver, which she had put by to make a god for herself and her son's household,—a worship contrary to the express command of Jehovah, as given in the second commandment; and when her son heard his mother curse most bitterly, he returned it to her. She then loaded him with blessings, and with a part of the silver, and gave the rest to the founder, or artist, and a graven image was made and erected as their god, and a priest hired to perform worship. In the 13th verse of the same chapter, her son exults, and says, “Now know I that the Lord will do me good, seeing I have a Levite to my priest.”

To conclude this account of worship, the Levite asked counsel of God, (the image,) and received a gracious answer. This image-worship was the religion of the Danites until they were carried away captive. This, then, is proof positive, that the five Books said to have been given by Moses, were then unknown; and without this admission, it is not possible to account for the silence regarding Moses and his writings for so many hundred years. Not only were the five Books of which Moses is the reputed author, written many hundreds of years after his death, but also the Book of Judges could not have been written till after Kings bad reigned in Israel; because, it is often repeated in that Book, “And there was no King in Israel, and every man did that which was right in his own eyes”; for until the end of the Judges, no King was ever mentioned, or thought of, among the tribes. It was in consequence of the injustice of the sons of Samuel, that the seed of Abram demanded a King, in order to get just judgment; and in his person to secure a leader in time of war.

The foolish story of Samson, which commences in Judges, chapter xiii., deserves no notice, but for its being ascribed to Jehovah, the God of Israel. The whole silly account, when it is fathered on the God of the Universe, will not fail to convince every man of a sane mind, how human beings have been imposed upon, in ascribing to the Sovereign Ruler of all worlds such contemptible trash. After the Israelites had for forty years been subjected to the Philistines, Jehovah determined to deliver his chosen people from bondage, by raising up a man (then unborn) to war against their enemies. Samson was the person chosen for this business. The story is as follows:—

The mother of Samson had for years lived with her husband, Manoah, but remained childless. Her sorrow, on that account, so prevailed with the Lord, that an angel came down from Jehovah, whom Christians believe to be the allwise Governor of the Universe, and informed her that she should have a son that would war against the oppressors of Israel, and that particular care on her part must be taken during her pregnancy. She was to drink no wine, nor strong drink, nor eat any thing unclean; and no hair must on any account be taken from his head. The woman told her husband the good tidings, and he was over-joyed, and prayed to the Lord that the angel would again descend. This request was granted, and the angel repeated to the husband what had been told to his wife. When these instructions, given by the angel, were ended, out of gratitude to the heavenly messenger, this joyful pair proposed to dress a kid, and invited the angel to partake of it This request was not complied with, but Manoah and his wife were told to sacrifice to the Lord; which they did, and as the flame ascended, the angel went up with it, after refusing to make known his name.

In a few months, Sampson was born; and his parents were particular in observing all things commanded, as it respected the child, until his arrival to manhood; when, behold! this Samson, the gift of the Lord, who was to deliver his countrymen out of bondage, from the galling yoke of the Philistines—this Samson commenced his life by going down to the Philistines, and taking up with different women. Some he took as wives, and with others he carried on any thing but a respectable intercourse; and in all his actions he sought a quarrel with the enemies of Israel. All unknown to his parents, it is recorded that he possessed strength superior to human beings, and that this strength resided in the hair of his head. His enemies discovered this strength, and bribed his wives and concubines to discover how he could be bound, so that they could destroy him. After lying, and submitting to be bound, he betrayed the secret to one of his favorite women. His head was shaved, his eyes put out and he was cast into prison.

In the course of his revels among his ladies, he was waring continually with his wives’ countrymen; and such was his dexterity, that he caught three hundred foxes and tied them tail to tail, and turned them into the standing corn and burnt up their harvest. At another time, when pursued by his enemies, it is recorded that he slew a thousand men with, the jaw-bone of an ass; and so mighty was his strength, that the gates of a city were by him carried away with ease, and placed on the top of a mountain; and so terrific was his strength, that his favorite woman, by bribery, at last found out that his almost almighty power was in his hair, which had been from his birth untouched and unshorn; but as soon as his hair was taken off, Jehovah withdrew his strength, and his foes bound him with care, put out his eyes, and cast him into prison. At length, his hair grew again on his head, and his mighty strength returned. He then prayed to Jehovah to enable him to lift up the mighty building in which the Lords of the Philistines were; and having succeeded, down it came with a dreadful crash, and Samson, with all that were within, perished in the ruins.

Now, this is the man who is recorded to have been raised up to restore to the seed of Abram their lost power; whose whole life was a scene of folly and madness. Can any man, in the full exercise of his reason, believe that the Ruler of all worlds would employ such a contemptible creature to bring about his plan of redeeming his favorite people from bondage? Let us take a bird’s-eye view of Samson’s life; and first, we will inquire, what end was to be answered by raising up this mighty man? Secondly, did Samson perform the intention of Jehovah towards his chosen race?

We proceed to the first inquiry, What end was to be answered by raising up Samson? His whole life was one continued scene of folly and licentiousness; shedding of blood was his practice; and the mighty strength given him by Jehovah, was employed in doing the most wanton mischief, such as none but a madman would perform. The object of so much murder and bloodshed, we are informed, was to deliver the Israelites from Philistine subjugation; in doing which, he fell a victim to his own folly, in destroying the enemies of the Lord. Can it be possible that the Ruler of all worlds raised up such a madman to carry out his plans? If a story of this kind should be recorded in any other book than the Bible, no credit would be given to it. But when it is recorded as making a part of God’s dealings with his chosen people, it is shocking to all our ideas of Infinite Wisdom, Power, and Goodness.

In the second place, What resulted to Israel by the efforts of Samson? We answer, nothing at all; for in consequence of the wickedness of the Benjamites, a war soon after commenced between the tribes, in which thousands and tens of thousands were slain. The history of Samson, then, is one of those fables with which the Scriptures abound, and which, if recorded by heathen authors, no one could be found who would believe them to be any thing but fables. But being a part of the Bible, Christians attach consequence to them, and father them on the all-wise, all-powerful God, the Ruler of the Universe.

Finally, to show the folly in believing that Samson was raised up to redeem the Israelites from serving the Philistines:—by the battle fought immediately after the death of Samson, the Philistines gained a complete victory over Israel, routed the whole army, and took the ark of the Lord prisoner.

It may be of service to the reader to give some account of the ark of the Lord; and in this, we must be instructed by the Bible account alone. The ark, it appears, was a chest: or box, in which the following things were said to be kept: the book of the law, the pot with manna, and Aaron’s rod, by which the wonders were performed in Egypt On the lid or cover were placed two cherabims with their wings somewhat extended, and their necks turned downwards to the cover of the ark, called the mercy-seat. This holy ark was kept in the holy of holies; and when the priests entered in to perform sacrifice on the mercy-seat, the cloud of smoke between the cherabims became luminous. This light was considered by the priest as an acceptance of the offering made by him for the sins of the people. Hence the phrase of adoration applied to the Jewish God, “Oh! thou God that dwelleth between the cherubims!”

When the Jews were in the battle with the Philistines, and about to be routed, they brought the ark of the Lord into the camp as a protection against a defeat, and also to encourage the Israelites to fight most manfully: the Lord of Hosts being then in the midst of them, they shouted for joy, as being certain of a victory over their enemies. On the other side, the Philistines, understanding that the God of the Hebrews had arrived in their camp, were afraid, and cried out, “Woe unto us! who shall deliver us ont of the hand of these mighty Gods?” The commanders of the Philistines then encouraged their soldiers to battle, urging them on, so that the Jews might be vanquished; and they slew the Israelites with a destructive slaughter, and took the ark of the Jewish God prisoner, and killed the two sons of Eli, the High-Priest This dreadful news so overcame the old man, who was ninety-eight years of age, that he fell out of his chair and broke his neck.

We may now ask, what will Christians say to God’s raising up Samson? Did he deliver the Jews out of their their bondage? But I have wasted too much time on such a contemptible madman and fool; yet I excuse myself in this respect by the desire of showing, that, to call Samson a servant of the Ruler of the Universe, is too contemptible even for ridicule. A few remarks on the fate of the ark of the Lord, will conclude this chapter. The foregoing account is recorded in 1 Samuel, chapter iv.

After the dreadful daughter of the Israelites, and the capture of the ark, the Philistines were afflicted with a complaint that threatened them with destruction; and after consulting among themselves as to the cause of their sickness, they concluded that the capture and detention of the ark was to them more than a counterbalance for the victory gained over the Jews. They therefore agreed, one and all, to send it back to its owners. Before sending it back, we may suppose something like the following conversation took place:—We have defeated the Jews, and slain thousands of them; and although their God was in the camp of Israel, he could not save them from the edge of the sword. But, after all, we are afflicted with a dreadful disorder, which, if it continues, will exterminate our nation. Our complaint is of that nature, that we shall drop to pieces in the streets and upon the highways. Our wives, instead of baking bread, must be continually making poultices, to prevent our being considered as walking pestilences: the ark must be returned. Instead of a God for a prisoner, why, we have the Devil in the box. We must get rid of it; it must be sent back to the Jews. Home it was carried; and when it had arrived at Beth-shemesh, in the time of harvest, the reapers, overjoyed to witness the safe return of the ark, laid down their sickles and ran to look into it. The Jehovah of Israel destroyed the honest-hearted reapers, to the number of fifty thousand threescore and ten, for their impudence.

Can a man on earth be found who can believe the foregoing account to be any thing but fabulous? If this account is matter of fact, what degrading ideas are connected with the existence of Infinite Wisdom and Goodness! If there is any thing Divine about this foolish tale, it then follows, that the Almighty Power that presides over all worlds,—that astonishing Wisdom which strikes us dumb in contemplating the harmony and surprising adaptation displayed in the universe,—associated with such madmen and fools as Samson, and hundreds of others whose freaks are recorded in the Bible. This is opposed to every idea that we can possibly have of his greatness. Let those who are but little acquainted with Astronomy, contemplate the grandeur of the universe, and ask if it be possible that a Being who arranges all, and who governs all with that exactness which overwhelms not only the ignorant and untaught man, but also the most profound and learned of the human race, should thus act? Mark well the infinite wisdom which is apparent in the vast universe of which man forms but so small a part! For one moment reflect on boundless space, filled with millions of millions of suns, around which revolve innumerable worlds; all of them arranged and upheld by that Power which Christians believe to be the author of the Bible, either directly or indirectly. That this being should mix up with the most abandoned characters on earth, and be forever doing and undoing; forever planning and failing in his plans; choosing his favorites, and then repenting of such choice; inheriting all the infirmities of fallible man; sometimes, tired out with the follies and wickedness of his chosen people, sinking, as it were, down into a state of inaction; again, rising in vengeance, destroying even his chosen people without mercy; at times, appearing to be long-suffering and merciful; at other times, revenging injuries by destruction and death on a present generation, for the errors of another generation long since dead and gone, is inconsistent with common sense.

In fact, the Jehovah of the Bible, from the accounts recorded, appears never to be at ease. Anger, rage, fury, alternately disturb him. The smallest deviation of his chosen people in the performance of some trifling ceremony, would at times call down the most horrid chastisements on both the innocent and the guilty. If the Bible truly records the movements of Jehovah, he must be the most unhappy Being in the universe; for it is said that he is angry every day. The previous description of the God of the Bible is but a scantling of what is written concerning his dealings, even with the seed of Abram.

Ye ministers of the gospel! look at the heavens above, and the earth beneath! Mark well the unchangeable order which pervades the whole! How admirably every thing is arranged! how skilfully the means are adapted to the end intended! No arranging, and then re-arranging: no missing the mark—no going beyond or wide of the mark. Before you talk of the “unblushing Infidel,” and deal out the vengeance of your Bible God, look at the order, the grandeur the undisturbed harmony that governs the whole; and then pause, and ask yourselves, if it be possible for the Sovereign Ruler of all worlds, to have dictated the Bible, which you so positively assert is the Word of the only true and living God?

[CHAPTER VI. THE REIGNS OF SAUL, DAVID, AND SOLOMON]

SAMUEL, the last of the Judges of Israel, when very old, appointed his sons to judge the people—“But they took bribes and perverted judgment.” The Israelites complained to Samuel of their injustice, and demanded a King, like other nations. Now, considering the unsettled state of the Jews for hundreds of years, “when there was no King in Israel, and every man did that which was right in his own eyes” the request was reasonable; for they were tired of the unsettled state of their national affairs. Samuel inquired of the Lord what was to be done? The reply from the Lord was, that Samuel was to let them have a King, agreeably to their wishes; at the same time, it displeased Jehovah, who chose Saul without consulting the people. His choice is recorded to have been pleasing to the Lord, who gave Saul a good character. This kingly government seemed fair in the beginning, and we ought to expect it would have proved a change for the better, as it was by Jehovah’s own appointment At the commencement of Saul’s reign, he was ordered to go and fight against the Amalekites. The order was thus given:—“Thus saith the Lord of Hosts, I remember that which Amalek did to Israel; how he laid wait for him in the way when he came up from Egypt” This offence was given some hundred years before, when the Israelites were passing to the land of promise; when the Amalekites opposed them, and refused to let them go through their land. To us, this vengeance appears cruel and unjust. This was visiting the sins of the fathers on the children with a vengeance. At the present day, no tyrant could be found that would imitate such base conduct as is fathered on the all-wise, all-powerful Ruler of the World.

The following statement will serve to make the situation of Saul clearly understood by the readers of this work, and will show the nature of Saul’s offence for which he and his family were so severely punished:—Some four or five hundred years before Saul was born, the Israelites were opposed by the Amalekites passing through their land; and when Saul was chosen King, by Jehovah, his first campaign was to go and destroy the then inhabitants of Amalek, for an offence committed by their forefathers long since dead and gone. Saul was ordered by Jehovah not to save old or young, but to kill (murder) all, from the suckling to hoary old age. He fulfilled his orders as he thought, excepting that of taking their King prisoner, and the best of the cattle to sacrifice to Jehovah’s honor; and for this one act of mercy, Saul was deposed, and David chosen in his stead. Now, if Jehovah knew that Saul would not obey the orders given, why was he chosen to be their King at all? And if Jehovah was disappointed, where was his foreknowledge? Does that Power and Wisdom that rules the Universe, blunder in this way? What say you, Christian ministers?

According to what is written, the Jewish God repented that he made this choice! Did he repent? We are told that when Saul was put down, and David made King in his stead, that Jehovah could not, like man, repent in putting down David, though he had done so as it respected Saul. To father such inconsistency on the Author of Nature, is an outrage on justice and common sense. Again, to punish with fire and sword a whole nation, for what their forefathers had done five hundred years before; and to make the God of the Universe the author of such a command,—if blasphemy exists against God, this is it to perfection.

From the short reign of Saul, we cannot form a decided opinion as to his kingly character; but one thing is clear, from the Scriptures, that his act of mercy towards the King of Amalek, offended Jehovah, and both himself and family suffered grievously for it; for Samuel told Saul, that' in consequence of his sparing Agag, the King, his royal authority was taken from him, and given to a man better than he. Well might a poet, who wrote on this subject about forty years ago, call Samuel an impostor, and exclaim—:

“From haunts of men be that impostor driven,
Who thinks humanity incenses heaven.”

In concluding this account of Saul, we may venture to affirm, that he was one of the best Kings on record; his only failing appears to have been his humanity.

We now come to the reign of David, “he man after God’s own heart.” It appears that his slaying Goliah, first brought him into notice; for which act David was to be rewarded by having Saul’s daughter in marriage. Before this took place, however, it is recorded, in 1 Samuel xviii., 10, “And it came to pass on the morrow, that the evil spirit from God came upon Saul”; but David could play so well on some kind of a musical instrument, that his performance drove the Devil out of the old King. From this account it seems, if the evil spirit means a Devil, that Jehovah kept Devils ready to start off from heaven to do any dirty work; a very worthy practice to ascribe to the God of all! It appears that Saul’s troubles, and the evil spirit sent to him from the Lord, had nearly made him crazy—and well it might: but I have no pity for him, because there is not one word of truth in the whole silly tale.

David now demands his wife, according to promise; but Saul puts a heavy tax on his intended son-in-law, before his daughter could be given up. The demand made by Saul on David, before he was permitted to marry his daughter, is written in 1 Samuel xviii., 25, an account showing how well cultivated Kings and Princes were in those days, but too filthy for me to detail. Notwithstanding Saul was deposed, and David anointed King, still Saul kept possession of the kingdom, and David was an object of jealousy. At this time, the Israelites were in an unsettled state; and David, although a King, had no resources. A part of the people were with David, but the bulk of the nation adhered to Saul.

Those two Kings, then, both of whom had been chosen by Jehovah, were still opposing each other. Now, what folly to suppose that either of them were appointed by the Governor of all the Earth! Even admitting the historical part to be true, who can believe that Infinite Wisdom had any part in so unsettled a form of government? it being like unto what England was at one time of her history, when two parties were contending for power. What a changeable, unsettled Being do the Scriptures make the Jewish God! and what folly to believe him to be the Sovereign Ruler of all! The regularity and order which is every where and at all times manifest in nature, proclaim to all nations that the Jehovah of the Bible is not Nature’s God.

Although David had been anointed King, to the exclusion of Saul and his house, still the old King retained his authority, and David was compelled to be cautious how he proceeded, as Saul was jealous of him as a rival. Now David had recourse to the following expedient:—“And he collected every one that was in distress, and every one that was in debt, and every one that was discontented, and he became a captain over them, and there were with him about four hundred men.” David, in one of his flights from Saul, and being in want of bread, applied to Abimelech, the priest, for five loaves; and the priest answered David, and said, “There is no common bread under mine hand, but there is hallowed bread, if the young men have at least kept themselves from women.” And David answered the priest, and said unto him, “Of a truth, women have been kept from us about three days, since I came out.” The reader will now see how David began his reign, as the following incident, will also fully confirm. The above account may be found in 1 Samuel, chapter xxi.

The following account of the progress of David and his small army, is in 1 Samuel, chapter xxv.:—David fled into the wilderness, and while there, he heard of a rich man by the name of Nabal, who had, on a shearing, made a feast for his shearers and friends. David embraced this opportunity, to levy a tax on Nabal, and sent ten young men to ask for a part of the good things prepared for the sheep shearing: “And Nabal answered David's servants, and said, who is David? and who is the son of Jesse? there be many servants now-a-days that break away every man from his master. Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they be?” This answer so enraged David, that he exclaimed, “The time my army lay in the wilderness, near to the flock of Nabal, we took nothing from them, and also prevented others from stealing of the flock, and now I cannot get a dinner for me and my six hundred men.” “And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword: and David also girded on his sword: and there went up after David about four hundred men, and two hundred abode by the stuff.” Now, to use David’s own words, he intended to slay every man living; Nabal, sheep shearers, and all belonging to him. Don’t forget this was the man after Jehovah's own heart!

But it happened that Abigail, Nabal’s wife, heard of her husband’s refusal to David’s demands, and she loaded several asses with all kinds of the best provisions, and met David as he was advancing to take vengeance on Nabal. And when David saw her, he said, “Blessed be the Lord God of Israel, which sent thee this day to meet me. For in very deed, as the Lord God of Israel liveth which hath kept me back from hurting thee, except thou hadst hasted, and come to meet me, surely there had not been left unto Nabal by the morning light, any that pisseth against the wall.” It is recorded after this, that in about ten days, “the Lord smote Nabal that he died.” Christians, perhaps, will say, it served him right; because he would not give away his dinner to the Lord’s anointed. But to complete this account of David, it is written that he married Nabal’s widow, and then he had sheep, goats, and all, although he had many wives before; but, being “a man after Gods own heart” we Infidels must be silent.

After the death of Saul, David being in favor with the people, and strictly adhering to the worship of Jehovah, his reign bid fair to be happy to himself, and to the nation at large: but he had too many wives, and consequently his family troubles came on thick and fast. One son rebelled against him, and flew to arms; and Solomon usurped the throne after the death of his father, and put to death his elder brother by a former wife, under a pretence the most frivolous, to secure himself a safe possession of his usurped power. Another son ravished his half-sister by another mother; and in return, the ravisher was murdered by the brother of the violated virgin. In truth, if it is true as recorded, David’s whole life was one continued scene of blood and slaughter; and on his death-bed he recommended Solomon to murder others—as his oath prevented him from doing it in his lifetime.

However strictly David obeyed Jehovah, and “turned not aside to worship other gods,” in a moral point of view he was a wicked man. His conduct for licentiousness was notorious. In addition to the number of wives he had before the death of Saul, his royal master, Nathan the prophet says that “Jehovah gave him Saul’s wives, besides”; but, not satisfied with all this, so contemptible was his conduct, he sneaked about to obtain a sight of an officer’s wife while in the bath. Such low, cowardly curiosity would disgrace the driver of a dung-cart. A lady’s bath not to be held sacred by this filthy, dirty animal, and yet to be called “the man after God’s own heart”! His actions would disgrace the Devil, for Satan offered no insult to Eve: his worst crime was no more than saying—“Madam, the fruit is good, do taste, it will do you no harm, and you will be the wiser; after all.”

Never let us forget the artifice the Lord’s anointed made use of, in order to conceal his crime. When Uriah, his officer, came from the army with news of importance to David, after the seduction of Bathsheba, the cunning debauchee said, come, Uriah, do not hurry back to the camp; go home to Bathsheba, your wife; she will be happy to see you: go home, my faithful servant, and stay with your wife.

But Uriah refused, by saying, the officers and the army are in the open fields, and I will not go home to take comfort in my own house. So Uriah slept in the gate with the servants. And when David found that he had not been home, he made him tarry another day, and that night got him drunk. In the meantime the King wrote a letter to Joab, the Captain of the host, and sent it by Uriah, to place him in the front of the battle, where he would be killed. The unsuspecting Uriah then returned; to his duty, with his death warrant in his hand; and, according to the orders given to Joab, the commander of the host of Israel, Uriah was placed in that part of the engagement where he fell, covered with wounds and glory.

It will be seen by the orders sent to the Captain, concerning Uriah, by the King, what cowardly artifice was used to murder his noble officer, whose wife, unknown to him, had been seduced. David’s words are, “Set ye Uriah in the forefront of the hottest battle, and retire ye from him that he may be smitten and die.” Such an act would disgrace the worst despot on earth, but it was done by “the man after God’s own heart”! When Nathan was sent by Jehovah to David, to remind him of his wickedness, it was done, in the way of a parable. David did not at first discover its application: and it is recorded, that “David’s anger was greatly kindled against the man, and he said unto Nathan as the Lord liveth, the man that hath done this thing shall surely die.” “Thou art the man!” said Nathan; and David exclaimed, “Oh! Lord, I have sinned.” In fact, he was found out, but for which he would not have made this acknowledgment.

After the death of Uriah, David took her (Bathsheba) to wife, and Jehovah made up the matter with him; first, by destroying the child, the innocent victim who had no part in the murder; and, secondly, by saving and pardoning David for crimes of the deepest dye: and, also, the Lord told him, that because of his wickedness he should have discord in his family:—“Thus saith the Lord, Behold, I will raise up evil against thee, out of thine house, and I will take thy wives before thine eyes, and give them unto thy neighbor, and he shall lie with thy wives in the sight of this sun.” To destroy the innocent child, who had no participation in the crime of the father, is too shocking to be admitted, when it is recorded as the sentence of the just and impartial God. I know Christians will reply, that the ways of God are not as our ways, and that it is wicked in mortals to find fault with what is done by a Being of infinite power, wisdom, and Goodness. In reply, it is contended that the conduct pursued on this occasion by Jehovah, is shocking when ascribed to a God impartial and just, and that it is more becoming mortals, like ourselves, to reject the whole story as a vile falsehood, than to father it on that Being, or that Cause, who:

“Warms in the sun, refreshes in the breeze,
Glows in the stars, and blossoms in the trees.”

To conclude these remarks on David’s life and conduct, we ask, which is the more reasonable supposition, that the whole account, so far as it implicates a God of Justice, is, from beginning to end untrue? or, that a Being of unbounded power, wisdom and goodness, should in any way associate with so abandoned a character as King David? For myself, I prefer the latter. I have omitted another account in the life of David, that requires to be noticed. It is recorded in 2 Samuel, chapter xxiv., that David ordered the people to be numbered. One account says that Satan, and another account says that the Lord, moved David to number the people: no doubt it was done to get the number of the fighting men of Israel; for doing which, the Lord was angry with David; and three modes of punishment were submitted for the choice of the King:—“Seven years' famine, or to flee three months before his enemies, or to have three days' pestilence in the land.” The last was chosen, and it is recorded that seventy thousand men died of the pestilence, as a punishment for the offence of David. It is a libel on the Supreme Being to charge him with the authorship of such injustice and cruelty. That thousands of persons may have been cut off by plague, or pestilence, at times, and in different nations, is highly probable—but not by a judgment for other men’s sins.

In Homer’s Iliad, we have a similar account, written, according to historians, about nine hundred years before the Christian era. In the account of the Trojan War, the commander of the Grecian army, in the sacking of different towns, took many female captives, among whom was one who was the daughter of the Priest of Apollo, one of the Grecian gods. The venerable Priest came to the General, clothed in his robes, bearing the sublime and awe-inspiring ensigns of his god, and demanded the liberation of his captive daughter. The General insulted the Priest by a positive refusal to give up his daughter, and he (the Priest) departed, and offered the following prayer:

“If e’er with wreaths I hung the sacred fane,
Or fed the flame with fat of oxen slain,
God of the silver bow, thy shafts employ,
Avenge my quarrel, and the Greeks destroy.”

The second General in command inquired of the Grecian Priest the cause of such mortality among the soldiers; and the Priest returned the following answer:—:

“The King of men, the reverend Priest defied,
And, for the King's offence, the people died.”

The similarity between the Jehovah of the Jews, and the Apollo of the Greeks, is very striking. Jehovah slew the Jewish army because David numbered the people; and the Grecian god slew the soldiers because the Priest had been insulted. The number is exactly the same, each being seventy thousand men. The God of the Jews is said to have been the author of the destruction of the army of the Israelites, and a heathen god the destroyer of the Greeks. The first is believed to be a part of Divine Revelation; the last is acknowledged to be but fiction.

From all the accounts recorded respecting David, to me he appears to have been a wicked man; much worse than Saul, whose worst action seems to have been his humanity in sparing Agag, whom he took prisoner. I cannot, therefore, believe, that the Universal Ruler of all Nature sanctioned his actions, directly or indirectly, any more than he does now, or ever has done, those of any other legal murderer.

A few remarks more will conclude the life and conduct of David. In 1 Kings, chapter i., it is recorded, that David being old and infirm, could get no warmth in bed, and a fair young damsel was sought for throughout the land of Israel, to wait on him by day, and sleep with him during the night, to keep the old King warm. With her he was much pleased, but the account states, that “David the King knew her not.” This is a strange tale, for if the sole object was, to get a young woman to sleep with him, then not the fairest, but the fattest, plumpest girl to be found throughout the land, would have been the most proper person for such service; for at that time, David must have had half a score of wives living. It is therefore clear, that warmth was only a pretence for selecting a handsome young maiden to comfort the Lord’s anointed; and we may safely infer that David was not cured of his former tricks.

The life and conduct of Solomon must now pass in review. When his father was on his death-bed, he gave his son Solomon instructions to put to death several persons who had been the subjects of David, but to whom he (David) had sworn while living, that he would spare their lives. And accordingly, Solomon, after the death of his father, put into execution the orders he had received, and slew the persons mentioned by David; so that his reign commenced in blood.

And here it is proper to notice, that Bathsheba, the wife of Uriah, and the mother of Solomon, in order to disinherit the eldest son of David by his former wife, prevailed on David to have Solomon anointed King, in the lifetime of his father. So that Adonijah, the real heir, was set aside; and the better to secure the throne, Solomon had his half-brother put to death. The cause of this execution, as is recorded, was because Adonijah asked leave of Solomon, the King, to marry the damsel who kept David warm in his old age! Jehovah had chosen a strange family, after turning out Saul from the-kingdom, and Solomon was too pure to let a brother live, after being so wicked as to ask permission to marry the young virgin who had kept the back of his old father warm in a cold night!

After Solomon had slain those men according to the orders before given by his father, he added another to the list, viz., Adonijah, his half-brother. The Lord appeared to him in a dream, and said, “Ask what I shall give thee.” Solomon then dreamed that he gave the following reply to the gracious permission:—“Give, therefore, thy servant an understanding heart to judge thy people, that I may discern between good and bad.” This request is said to have pleased the Lord, who added to it “both riches and honor”; “and-Solomon awoke, and behold it was a dream.” This account is written in 1 Kings, chapter iii.; and all that can be made of it is, that Solomon dreamed the Lord told him so, and we have nothing but his word for it.

The Bible record of Solomon’s riches, and, in fact, the whole of his life, is not entitled to any credit whatever. We may say, however, that some allowance ought to be made for Solomon on account of the bad example under which he was brought tip in the family of his father; for if the Scripture history of the facts concerning Solomon is to be considered true, then the whole of his reign is the most extraordinary which ever happened in the world. Beginning with his riches, it exceeds every thing in ancient or modern times. The feast at the opening of the Temple was no small matter.

Scripture informs us, that at the dedication of the Temple, Scripture informs us, that at the dedication of the Temple, the sacrifice offered up, was twenty-two thousand oxen, and one hundred and twenty-two thousand sheep. This, when we consider the smallness of David’s domains, and the general poverty of his family, is incredible; but as every thing is so wonderful, and the whole of the reign of Solomon is so extravagant, no dependence whatever is to be placed on any of its accounts.

As it regards Solomon’s household, the provisions named for each day are the following:—“Thirty measures of fine flour, threescore measures of meal, ten fat oxen, and twenty oxen out of the pastures, and an hundred sheep, besides harts and roebucks, and fallow-deer, and faited fowls.” “And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.” Now, in so small, and in many parts barren land, where could they be raised? But Solomon had need of a plentiful table, for it is recorded that he had seven hundred wives, and three hundred concubines! If he had wisdom enough to regulate his house so as to live happy, it must be owned that the Lord had given him more than a common share; but as none but fools or madmen will believe this account, we may let it pass without comment.

The most astonishing inconsistency in the reign of Solo-man, is his continual departure from the worship of Jehovah, who had been his benefactor, and who had also repeatedly warned him of the consequences of a departure from the God of his father. If what is recorded of his riches be true, they were greater than those of any monarch on earth. The gold he is said to have possessed when he built the Temple, exceeds all calculation, and is in strict accordance, in point of magnitude, with his feast at the dedication of the Temple, and with his daily allowance of food for his household, and also with his seven hundred wives, and three hundred concubines. But when we consider the poverty of the Israelites up to the time of his father’s reign, and also David’s poverty until the death of Saul, when at times, David had neither food for himself nor army, neither had he gold nor silver wherewith to purchase it—it may be asked, how Solomon came into the possession of such an immense quantity of gold? and also from what vast extent of country did he procure his horses, when but a few years before, David, his father; could scarcely afford to keep a jackass? Again, where did he procure such numerous herds of cattle and flocks of sheep?

But as I have before said, the greatest inconsistency of all is, that Solomon should worship other gods, contrary to the express command of Jehovah, who had given him wisdom, riches, and honors. Leaving Christians, then, to settle with Solomon, how he, with all his wisdom, could so play the fool and madman in the face of his God, some attention will be directed to the God of Abram, Isaac, and Jacob. It will be recollected that Saul, the predecessor of David, had offended Jehovah by sparing the life of Agag, a captive King. In consequence, it is recorded that the God of Israel repented that he put Saul on the throne. He then chose David, and his family, to succeed the house of Saul; and having made this second choice, he declared he should not repent again.

If this last declaration had been made by man, in his choice, after having before been mistaken, the following mode of reasoning would aptly apply; and Jehovah would also thus reason:—“I made choice of Saul to be King over Israel. I sent him to smite Amalek, and not to spare any soul alive, old age and infancy not excepted; but Saul did not obey my orders, but spared the King and brought him a captive, which I did not expect As I took him from driving mules, and made him a King, he ought therefore to have obeyed my commands. I dethroned him and his family forever. I then appointed David, a man after my own heart. In this choice I was happy. He departed not from my worship or my law, but with a few exceptions. It is true, David committed adultery and murder, in the case of Bathsheba and Uriah; but he repented, and I caused the brat to die out of the way, which made room for Solomon. Now, who could ever have thought that Solomon would have turned out so bad? Why, the fellow, in addition to wisdom, riches, and honor, has now seven hundred wives, and three hundred concubines! and not content with this number, he marries the daughters of heathens, prostrates himself before their idols, and builds new temples to their gods; but I promised not to repent again, yet Solomon must be punished. I will not, therefore, depose him, but in his son’s reign I will divide the kingdom, and give the greater part of it to one of mean birth. I will not wholly take it away from the seed of David, because I promised him that he should not want a man to sit on his throne; but I will, for the wickedness of Solomon, cause discord among the tribes, that will induce them to fight against each other. It is not for the thousand women that Solomon had, which would not fail to create discord and all manner of misery; neither for putting to death his brother: all that I could have tolerated—but he changed his religion, and worshipped strange gods; I will rend the nation asunder, never more to be united. It would have been more to my honor to have suffered Saul to continue on the throne, for he only disobeyed my Orders once, but the son of David built temples for idolatry, and worshipped false gods, setting my authority at defiance. In his son’s reign, therefore, I will bring on trouble in his house, that all Israel may know how great is the sin of worshipping false gods, and thus rebelling against the Lord of Hosts, the God of Israel.”

I will now ask the Christian preachers, whether I dishonor the all-wise Sovereign of the Universe, in not believing him to be capable of such tomfoolery as this: in choosing, and again rejecting his former choice: in blundering, to rectify a former blunder, and falling into one much greater, to remedy the first: to be doing, and undoing: to have an end to accomplish, and to make use of means that fail in its accomplishment. Ye priests! if ye are not blind, look at the heavens above, and also on the earth beneath, and then ask yourselves, whether the God of all is the same personage as Jehovah, the God of Israel?

To conclude these remarks respecting the house of David and Solomon:—Even admitting that such personages had a real existence, I cannot so dishonor the Supreme Governor of Nature as for a moment to admit, that he dealt with either David or Solomon any otherwise than he deals with every human being, and I should stand before my fellow men a self-convicted hypocrite, were I to affect to believe.

[CHAPTER VII. THE REIGN OF JEROBOAM, AND THE SEPARATION OF ISRAEL FROM JUDAH]

REVIEWING the character of the three former Kings, two of whom gave Jehovah much trouble, and David, the best of them, committed adultery and murder, we must say, it was an unfortunate beginning of royal government. After the death of Solomon, his son, Rehoboam, began to reign. The people requested the new made King to ease them somewhat of the taxes and burdens laid on them by his father, Solomon. Rehoboam consulted with his father’s old servants on that subject, and they advised him to attend to the wishes of his people; but he, on consulting with his own particular party, returned the following answer:—“My little finger shall be thicker than my father's loins: my father hath chastised you with whips, but I will chastise you with scorpions.” This gives us a sample of Solomon’s reign, and also of the course intended to be pursued by his son.

Rehoboam’s answer produced a revolt, and the kingdom became divided. Ten tribes broke off from Rehoboam, and proclaimed Jeroboam King of Israel, while Rehoboam retained two tribes: so that the Israelites were divided. The ten tribes were called the kingdom of Israel, and the other two, the kingdom of Judah. This is the punishment that the Lord said he would bring on the nations in consequence of the sins of Solomon. So it was then, with the Lord’s people, as it has ever been in Christian countries where the aristocracy is every thing, and, the people are considered as nothing. According to Jewish history, Jehovah and the Kings of his own choosing quarrelled, and then the people had to suffer in consequence of disputes in which they had but little or no interest; and one of the strongest proofs that “the God of the Bible” is not that Being whom we believe to be the only true God, is, that when the Jehovah of Moses and the Kings quarrel, the Kings are spared alive, but the innocent people are in some way or other murdered; thus clearly showing, that Kings are by Jehovah worth more than those who by honest toil cultivate the earth, and labor for the benefit of society,—a doctrine directly opposite to all our ideas of impartial justice.

We now proceed to examine the course pursued by Jeroboam, the fourth King who was chosen to reign over Israel. We ought to find him fitted for so important a station; but, on the contrary, we have again to record another chapter of blunders, far worse than those before mentioned. Saul, their first King, disobeyed the command in sparing Agag, the King, after having destroyed every soul that drew breath. David followed the Lord with his whole heart; that is, he never entered into the temple of idols except to destroy them and their worshippers; but he was guilty of two crimes, for either of which, had he been any thing but a King, or Priest, he would have been, by the laws of his own country, put to death. Solomon’s character was marked by every thing extravagant; but he did not wholly turn from the worship of Jehovah, only at times, as when he espoused a heathen lady. Then, to prove his love for his new spouse, he worshipped in the temple of strange gods, and also built new churches to their honor. This is a general outline of the three Kings, all of whom were chosen by Jehovah himself.

Jeroboam was appointed, according to what is recorded, in consequence of Solomon’s idolatry. I then ask, whether it is not reasonable to expect, that, in the reign of Jeroboam, the worship of the God of Israel would alone be the religion of the ten tribes who were taken from Solomon because of his departure at times from the God of Abram, Isaac, and Jacob? Jeroboam being then, by Jehovah, made King, in preference to all others, and being raised in the family, of Rehoboam, Solomon’s son, and only as a servant connected with the family, we cannot suspect that ever a new choice should have been made for the worse. Could this have been the case if Infinite Wisdom had chosen him? No; it is impossible! No sooner, however, did Jeroboam obtain the rule over the ten tribes, by the direct order of Jehovah himself, than he set up a religion directly opposite to the God who had elevated him to such honor and power.

It is impossible for this account to be true, for two reasons that will be given. The first is, that Jeroboam must have known the cause why Solomon’s family were excluded from reigning over the whole of the Jewish nation, namely, because he (Solomon) did at times worship what were called false gods. Now, Jeroboam well knew this, and also, that the only way for him to secure his power was, never to depart at any time, or under any circumstances, from the worship of Jehovah. But, contrary to this, he commenced his reign by falling back into Egyptian idolatry. Under pretence of keeping his subjects faithful to his government, by not permitting them to go up to the Temple, at Jerusalem, Jeroboam set up two golden calves, one at Dan, and the other at Bethel, and proclaimed, “These are thy Gods, O Israel who brought you up out of the land of Egypt.” Besides, he knew that Jehovah would pardon an adulterer, or murder, as he had done in the case of David; but on no account did he ever forgive the sin of idolatry.

There is nothing improbable in admitting that the tribes should split into two kingdoms, and have different rulers. This has often been the case; but the only way to account for the conduct of Jeroboam is, by concluding that he knew, the whole to be a trick, and that neither Jehovah, nor any other God, had a hand in the putting up or dethroning of Kings. This being admitted, we can see clearly through the whole matter. Jeroboam then would, from policy, set up a new religion, or revive an old one, so as to keep his subjects from mixing with their old acquaintances of the kingdom of Judah. It is utterly impossible for Jeroboam to have acted as is recorded, if he in truth believed that the only true and living God was his benefactor, and had raised him to regal authority.

The second reason why Infinite Wisdom had nothing to do in the elevation of Jeroboam, is, because he must have foreseen that Jeroboam would have made the matter worse, so far as idolatry was concerned; and this will appear the more striking by the first act of his reign. As soon as Jeroboam came to the throne, he (contrary to the law of Moses) set up images, and made priests of the lower orders of the people, and began himself to worship in the character and office of a priest; for which, a prophet from Judah is sent (by the God who, it is said, gave Solomon the kingdom of Israel) to curse the altar at the time Jeroboam was in the act of sacrificing. Now the conduct of the prophet so sent, will enable us to see through the whole farce. This is recorded in 1 Kings, chapter xiii.

The following is in substance the prophet’s mission:—This man of God was sent by Jehovah to cry against and curse the altar at the time Jeroboam was performing sacrifice; and being at the altar, he ordered his officers to lay hold of the prophet, at the same time pointing to him; and instantly the King’s arm became useless, and could not be drawn into its proper place. Jeroboam then cried to the man of God to pray that his arm might be restored. The man of God besought the Lord, and a recovery took place. Here, then, was a miracle performed; and Jeroboam, being grateful, invited the prophet home to reward him by an entertainment of bread and water; but the man of God refused, by saying, that he was ordered by the Lord not to eat bread nor to drink water—in fact, to make no friendship whatever, but to return. Off, therefore, he went, after he had performed two miracles; one of which was, to cause Jeroboam to lose the use of his arm; the other, to restore it The prophet, on his way back, was met by a man who made the same request, namely, to go home with him, and eat and drink; but the man of God still refused. The man who thus enticed him, further said, I am also a prophet, and “an angel spake unto me by the word of the Lord, saying, bring him back into thine house, that he may eat bread and drink water. But he lied unto him.”

The lying prophet was in the service of Jeroboam, King of Israel; but the man of God, who came to cry against the altar, belonged to the kingdom of Judah. The man of God, who understood that his first orders were countermanded, went home with the lying prophet, and did eat and drink. The reader will now notice the following three verses in 1 Kings xiii., 20, 21, 22:—“And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and host not kept the commandment which the Lord thy God commanded thee, but earnest back, and hast eaten bread and drank water in the place of which the Lord did say to thee, Eat no bread, and drink no water; thy carcass shall not come unto the sepulchre of thy fathers.” If men would but exercise their reason, is it possible for them to believe that the Sovereign Ruler of all had any concern in so paltry a transaction as this?

The sum of the whole account may be expressed in a few words. The first prophet came to Jeroboam, by order of the Lord, to curse the altar. He then and there performed two miracles, as proof that his commission was Divine. He then departed. All was so far right; but, on meeting another prophet, he was told, in so many words, that things were changed, and that he might do now that which he was ordered not to do when he first set out. But the old prophet of Jeroboam, we are told, was a liar; and when they sat at meat, the word of the Lord came to the lying prophet and gave him orders to condemn the first. So that the Lord first employed an honest servant, who performed his errand faithfully, and then took into his service a false prophet and a liar! Believe this who can!

It is possible that Jeroboam may have been King over Israel: this is not the point in dispute; but that Infinite Wisdom appointed him, cannot possibly be true, because he was made King in consequence of Solomon’s idolatry. Solomon did not, by sinning himself, corrupt the whole nation; but Jeroboam set up false gods, and the people followed his example, so that the worship of Jehovah, by the ten tribes, was entirely abandoned. Such blundering cannot be admitted, if the true and living God is to be considered as the projector. Besides, Jeroboam was not cured of his error by reformation, although he had been an eye-witness of the miracles performed on his own person. Enough, then, has been said to prove, that the whole account of God’s making Jeroboam King over Israel, is without any solid foundation.

We will now turn to the man of God who came to curse the altar, and we shall be able to discover what we are to understand by the word of the Lord coming unto this or that man, saying. And here I call on the reader to keep in mind, that in many places in the Bible, when any thing unfortunate occurred to Jehovah’s chosen people, such as the Lord raised up such and such enemies, and also that such misfortunes were from the Lord: also, again, an evil spirit from the Lord came on Saul;—all such passages, and many others, mean no more than that the Lord permitted such events to take place. In this sense, we may say that it was from the Lord that Andrew Jackson destroyed a great part of the English army; but no man is foolish enough to suppose that the Lord had directly any thing to do in the defence of New Orleans. Again, it is repeated in hundreds of places in the Bible, that the word of the Lord came to this or that person, saying. Now, apply this interpretation to “the word of the Lord came unto Moses,” and all that can be made of it is, that Moses ascribed every order he gave of his to the people, as coming from the Lord. It is in several places recorded that the word of the Lord came to one prophet of Judah, and then this said word was taken away from the first person, and turned over to another prophet who belonged to Israel; and in 1 Kings xxii., 24, it is recorded, that one prophet smote another on the face, and said, “Which way went the Spirit of the Lord from me to speak unto thee?” Nothing can be more clear, than that the whole of the Lord’s interference is out of the question.

After Israel and Judah were divided, they continued as two separate governments, with each a King for a leader. Sometimes they fought against each other, calling in other Kings to assist them; at other times, they were united and fought together to oppose the common enemy, their heathen neighbors. In a war with the Syrians, when Jehoshaphat, King of Judah, and Ahab, King of Israel, united their armies against the Syrians, and being on the eve of battle, an inquiry was made of the Lord’s prophets, as to what success they would have? Ahab, the King of Israel, called his prophets, four hundred in number, and, on being consulted as to the result of a battle, they one and all said, go fight, for the Lord will deliver your enemies into your hands. Jehoshaphat, being more cautious, said, is there not another prophet of whom we may inquire of the Lord? And the King of Israel (Ahab) said, there is; but I do not like him, because he always foretells something to my disadvantage. Then Micaiah, a prophet of the kingdom of Judah, was called, and he foretold that the event of a battle would be favorable to these kings; but that Ahab would be slain. One of Ahab’s prophets then became enraged, and smote Micaiah on the face, and sneeringly asked him, “Which way went the Spirit of the Lord from me to speak to thee?”

We have here a sample of the prophets on each side They one and all appear to be ready to lie, and deceive each other, in the name of the Lord, and also, to fight for their employers. In this account, it is also recorded that the God of truth accepted of the services of a lying spirit, to deceive four hundred prophets, in order to get rid of a wicked king, the whole account of which is to be found in 1 Kings, chapter xxii.

After the tribes were separated, it was common for the prophets to oppose each other. The kings, also, of each nation aided in the destruction of the prophets, and were worshippers of strange gods. And yet it is recorded, that Jehovah chose Jeroboam to be king over Israel,—the very man who introduced the worship of idols, to the entire exclusion of the worship of the God of Abram! This choice of Jehovah laid the foundation of scenes of bloodshed too horrid to be ascribed to the all-wise Author of Nature. It could not have been worse, had the Devil been the chooser.

For years after the Israelites became two distinct nations, we read of little else than quarrels and bloodshed; and the prophets of Judah (called the prophets of Jehovah) were much worse than those called false prophets. This can be easily accounted for, as the Jewish religion was then the most intolerant of any on earth. The Kings of Judah gave orders, in the name of the Lord, to destroy all the heathen, as the enemies of Jehovah. The prophets followed up the same practice; at the same time, the prophets of the heathen gods were less cruel, and, morally speaking, much better men. According to what is recorded, whenever power was in the hands of the Kings of Judah, or their prophets, no mercy was shown to the opposite party; and as to prophets, they seemed to spring up like mushrooms, for it was often inquired by kings, is there not a man of God here?

A few remarks on the prophets of those times may be here made. Elijah seems to have had delegated to him almost unlimited power; for lo! he, under pretence of having orders from Jehovah, anointed kings agreeably to his pretended orders. He then foretold what the Lord intended should be done to certain kings and their families. Those kings, then, thus anointed by the authority of Elijah, received orders to destroy such and such families; so that after Jehovah had separated the Israelites into two kingdoms by setting up Jeroboam, nothing but cruelty and murder followed, in consequence of the Lord’s making so bad a choice.

It would, judging from what transpired, have been better not to have changed the dynasty, but to let Solomon’s heirs continued to have reigned over the whole of the Israetish nation; for in this state of Jewish history, idolatry, murder, carnage, and every bad passion was let loose; and the kings of each nation of the Jews, by the direction of these upstart prophets, showed no mercy to those of their brethren who had, by the fortune of war, fallen into their power. All this horrid state of things originated from Jeroboam being made king, and setting up idolatry throughout the land. Can we then admit, for a moment, that the Sovereign Ruler of all brought on such a wretched state of things, or ascribe to him so foolish a choice as the appointment of Jeroboam to be King of Israel? No! it is utterly impossible.

But to return to the prophets. Elijah and Elisha were, at this time, the Lord’s servants. Elijah was foremost, and Elisha acted as his servant. The following circumstance brought Elijah into direct conflict with the kingdom of Israel, and the then called false prophets:—Ahaziah, then King of Israel and Samaria, met with an accident, and was sick; and he sent messengers to inquire of Baal-zebub whether he would recover or not Now, Elijah was sent, or, he said he was sent, to say to the messenger, “Is it because there is not a God in Israel, that thou sendest to inquire of Baal-zebub, the god of Ekron?” The King of Israel then inquired what sort of a man it was who thus remonstrated with the messenger? And from the account given, he found it to be Elijah, the prophet of Judah; consequently a prophet of the Lord. Elijah was sitting on a hill, and the king sent a captain and fifty men to bring him before him; and this was the order:—“Thou man of God, the king hath said, Come down. And Elijah answered, and said to the captain of fifty, If I be a man of God, then let fire come down from heaven and consume thee and thy fifty. And there came down fire from heaven and consumed him and his fifty.” And again, another captain and fifty went, and shared the same fate. Then the third captain and fifty were sent; but the captain of the last fifty fell on his knees before-the prophet, and begged for his life, and for the lives of his-men. The Lord then ordered Elijah to go down with the captain to the king.

Now I ask the reader, if his mind is prepared to, believe that these two slaughters, consisting of one hundred men, with their two captains, were brought on them by fire from heaven, as a judgment? What was their crime? They acted as they were ordered by the king. Here we may discover the falsity of the statement; for if any punishment was to follow in sending for the prophet, ought not Ahaziah to have been the victim? This wanton shedding of blood, by the mere calling down from heaven judgments, by an old fellow wrapped up in a bear’s-skin, and called a man of God, is too barefaced a lie for the present state of society. There is not one word of truth in the whole marvellous story. Jehovah’s murdering the people for the vices of their rulers, is anti-republican; and if men would consult their reason, and employ common sense, the Christian priesthood would be ashamed to preach of a God of mercy, and, at the same time, ascribe to him injustice and cruelty.

Elijah and his man Friday, Elisha, appear to be two of the most cruel of all the band of pretended men of God. They, according to what is recorded, seem to have had a sort of general license to kill and destroy every thing that came in their way. All the prophets and worshippers of the god Baal-zebub, the then worship of the kingdom of Israel and Samaria, were put to death by the stratagem and order of Elijah; and after him, Elisha received an affront by being called “old bald head” and for this great offence, the Lord sent two she bears out of the woods, and devoured forty and two little children! The nonsense of the Koran cannot come up to this account. During the lives of Elijah and Elisha, Jehovah could attend to little else than their concerns, for they were forever praying for something to incommode or destroy human beings.

What man is there, at the present day, who can believe that the Author of Nature gave to a mortal, power to withhold the rain or the dews of heaven from descending on the earth, as is recorded was given to Elijah, who told Ahab, King of Israel, (1 Kings xvii., 1,) “As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my words”? This miracle is referred to by a New Testament writer, but it is not the more true on that account. I have, however, said enough of Elijah, and, as he is about to go up into heaven, I have no wish to follow him.

I will only mention his ascension. It appears that all the towns and villages round about had heard, by what means I know not, that Elijah was soon to be taken up into heaven; for wherever he and Elisha went, the people said unto Elisha, know you wot that Elijah is about to be taken from you? and Elisha nodded an assent, and said, “hold your peace.” It appears as if Elijah endeavored to evade Elisha’s presence when he would be taken up; but Elisha stuck to him until up he went in a chariot of fire, with horses of the same; and Elisha saw it, and cried out, “My father, my father, the chariot of Israel, and the horsemen thereof!” In going up, his mantle fell off, Elisha taking it, and with it, the prophetic spirit of his master. Elisha then followed on in the footsteps of his predecessor; and his first act was, to call on his God to destroy some little children, for the enormous crime of calling so odd a looking fellow, “old bald head” In truth, we discover in most of the prophets such a spirit of intolerance and rage towards those who were so unfortunate as to differ from or oppose them, that they ought to be considered prophets of the Devil, and not servants of him whose wisdom, power and goodness are stamped on all the works of this mighty universe.

The prophet Jonah seems to have been a man every way unfit for the prophetic service; for when ordered to go to Nineveh, to cry against the wickedness of its inhabitants, he ran away; and, according to the record, his, disobedience produced a violent storm, and when the sailors found that he was out of his road to Nineveh, they cast lots to find out the person who had caused the storm, and the lot fell on Jonah, who confessed himself to be the guilty person. He then told them to cast him into the sea, as the only way to save themselves and the ship. It is written what followed. Another blunder again in the choice of Jonah; and miracles must be performed to cause this run-away prophet to reach his destination. He then again made an attempt to preach repentance to the Ninevites; and they, hearing of the destruction against them, repented, and this made the prophet stark mad; for his consequence as a prophet being hurt, he exclaimed, that he was tired of life. Poor, paltry trash for the employment of a God, to reason with and coax a hotheaded creature like Jonah! but, like all the rest of such tales, there is not one word of truth in the whole concern.

Before taking leave of the prophets of the Old Testament, a few remarks may suffice to point out their real character. From the time that Jehovah adopted the seed of Abram for his chosen people, nothing but trouble and vexation on his part occurred; and on the part of the descendants of Abram, Isaac, and Jacob, one disaster after another followed in quick succession. Under whatever form of government they lived, they strayed from his commands, and in spite of his watchfulness, his chosen people would worship strange gods, for which offence they were punished. Heathen kings were stirred up against them, and their subjugation was the consequence. They then cried unto the Lord, and matters were made up for a while. The same scenes again took place, and punishments followed. From the beginning of the Jewish dispensation until it ended, there was continual quarrelling between Jehovah and his favorites, and some of those quarrels were so contemptible that they would disgrace a foolish old man and a peevish wife disputing how the firebrands should be put together, by an evening fire-side. The prophets, also, partook of the same spirit; they abused each other, and sometimes came to blows: they would lie and deceive in the name of the Lord.

But the worst part of the Jewish dispensation commenced with the reign of their kings. Saul was first chosen by Jehovah himself; and, admitting the account to be true, the only crime that is laid to his charge is, the sparing of Agag, the King of the Amalekites, although he had destroyed every other being, both old and young. For this one act of humanity, Saul and his family were rejected by Jahovah. David, his successor, obeyed the Lord in all things respecting religious worship; but he committed adultery and murder, thereby forfeiting his life by the law of Moses. But he was forgiven, and the child, the fruit of his adulterous intercourse, was, by the Lord of Hosts, destroyed. Solomon, his son, and the son also of his companion in guilt, was made king. Solomon worshipped idols at times, throughout his reign, and Jehovah was angry, and resolved to try another line of kings. Jeroboam was then anointed king over ten tribes, and the family of Abram, Isaac, and Jacob were split in twain.

Now, mark! This separation was in consequence of Solomon’s idolatry. We might expect, judging from Jehovah’s former disappointment, that Jeroboam would entirely devote himself and his people to the worship of the God of Israel. But behold! Jeroboam began with setting up two golden calves, in direct opposition, to the law of Moses, and also to the command of Jehovah, who had raised him from a state of servitude to sit on a throne, savage and only at times departed from the Lord, but Jeroboam excluded every vestige of the worship of Jehovah from his kingdom. This, then, is a just statement of the conduct of those kings selected by the Lord of Hosts, as recorded in the Old Testament And can it be possible that Infinite Wisdom should have been thus disappointed by those whom he had chosen? The just conclusion, then, is, that the Ruler of all worlds had no concern in putting up or pulling down any of the Kings of Israel or Judah. The history is, from first to last, a cheat on the human race, and blasphemy against the only true God.

From the time that Jeroboam was made king until the tribes were carried away into captivity, idolatry was the sin complained of by all the prophets; it was the constant burden of all their prophecies; and the prophets, one and all, intermixed with their complaints the prediction that the Lord had not entirely cast them off, but that the time would come when he would raise up unto them a prophet like unto Moses. Such predictions, often repeated by all the prophets together with continued references to their future renovation and restoration, is what caused a general expectation of some mighty deliverer that would, in the fullness of time, appear among them.

[CHAPTER VIII. ON DIVINE INSPIRATION]

I INTENDED to conclude the review of the Old Testament by examining the passages supposed to be prophetical of Jesus Christ, and, as such, quoted by the writers of the New Testament; but as that has already been done, in a masterly manner, by Mr. ---------- (Name crossed out by a former reader. ED) and as his opinion respecting them coincides entirely with my own, I beg leave to refer my readers to the work of that able writer on the subject. Professing Christians believe that what are called the five Books of Moses were given by divine inspiration. I shall, therefore, in this chapter, consider what is to be understood by divine inspiration, abstractly considered, and also with reference to prophecy and miracles. It is contended that Moses wrote the account of the Creation, and that it is true. If so, then all the particulars of that remote age must have been given to the writer by nothing short of Supreme Intelligence. I ask, how was this information communicated? The Christian answers—by inspiration. This does not solve the difficulty. I therefore ask, what is inspiration?

Divine inspiration, according to the Christian’s idea of it, must have been the source of prophecy and miracles, and implies infinite knowledge and power. Now, as Adam could not have given an account of his own origin, whoever wrote the history of the creation of the world, and of our first parents, must, if divinely inspired, have had all the particulars of the past clearly made known to him. We are told, by the New Testament writers, that “all Scripture is given by inspiration”; and again, that “Holy men of old spake as they were moved by the Holy Ghost.” Still, divine inspiration remains an inscrutable mystery as to what it is abstractly considered; and, also, with respect to the manner in which it is communicated. It seems strange, to say the least, that divine revelation should be given to the human race by the means of inspiration, and yet the mode of communication be enveloped in profound mystery. As divine inspiration and divine revelation are closely connected, the first being the avenue of conveyance, and the latter being the subject communicated, I shall define, as clearly as I can, what constitutes divine revelation; but in order, if possible, to prevent mistake, I shall first point out what it is not.

The developments and improvements which man effects by the exercise of his perceptive and reflective faculties, are results which are not obtained through the medium of divine revelation. From being a savage, and wandering in a state of destitution in the forests, he has, by the use of his varied faculties, made advances in civilization and the arts, which at first sight appear superhuman, but which were, nevertheless, unaided by divine revelation. Contrasting the present state of the wonderful and awe-inspiring science of astronomy with that when the best informed of the human race were but ignorant star-gazers, we can but feel proud that we are a part of the human family. Again, when we look back at the period when the frail little bark could not venture out of sight of land, and then contemplate the improvements in naval architecture of our present times, which have presented us with that splendid floating palace, the Great Britain steamships we can but see that all this has been effected without any assistance from divine revelation. If, at some future time, by means of improvements in the telescope, inhabitants should be discovered in the moon, we should not be indebted for the discovery to divine revelation. But, the discovery not having been made, should an angel be sent from heaven to make known the fact, such information would undoubtedly constitute a divine revelation. So, then, it is dear that whatever improvement man may make, by the unaided exercise of his faculties, cannot be considered as the result of divine revelation. Divine revelation is that which man cannot know, consequently never has known, and never will know by the aid of his reasoning powers The Old and New Testaments collectively are called a divine revelation; and that the information these books contain, respecting man’s duty to his Maker, came from the Almighty; Ruler of the universe, is the Christian’s view of the matter.

We will now examine the various inlets, or avenues, by which divine revelation is said to have been communicated to man. According to the scriptures, the first in order is that God himself conversed with men;—secondly, by the medium of angels;—thirdly, by inspired prophets;—fourthly, by dreams;—fifthly, by visions;—and lastly, by his son. These are the principal inlets. We will examine these different modes, and make such remarks as are applicable to each. First, then, as to the assumption that God himself, conversed with men. It is recorded that he appeared to and conversed with, our first parents; also with Noah, Abram, Moses, and even Balaam. The Deity’s conversing with Adam and Eve may be considered as the commencement of divine revelation. With respect to the truth of these conversations, and the remarkable appearances connected with them, no positive testimony can be adduced either for or against; we must therefore take reason for our guide in the examination. We begin, then, by observing, that if such events did actually occur, it is clear that God was accessible to man in those days, and that in a manner very different to what he is in our own times; and, also, that the unknown and invisible being could be approached on the most trifling occasions.

No good having ever resulted to man from such visits from the Great Author of all things, is proof presumptive that they never took place. So far from any moral good having resulted to Adam and Eve from their daily intercourse with Jehovah, we find in the case, of Eve, that, being seduced, either, by the serpent, or her own vicious inclination, she ate the forbidden fruit The ejectment of our first parents from the garden of Eden, would seem to warrant us in believing that the Lord watched over them for evil, and not for good. A pair of human beings brought into existence without experience of the past, or knowledge of the future, must stand much in need of instruction from their Creator; and yet the result of all the recorded intercourse was, they became disobedient; and were driven out of the garden provided for them by no less a being than the Author of the universe. Had the Bible-makers arranged the story so as to have made the conversations and intercourse result in the continuance of our first parents in the garden, the account would have borne some resemblance to truth: but to represent it as having ended in their expulsion, is by far too large a draft upon human credulity, unless they can believe that God is what Christians declare the Devil to be.

If the advocates for the authenticity of the Bible contend that the recorded intercourse between the Lord and our first parents is literally true, that view of the subject is attended with so many difficulties that it is almost impossible to give credit to it But if they contend that it is an allegory, then the probability is that the account of the creation is altogether a fabulous tradition, consequently not a divine inspiration. When the Lord is represented as having appeared to Abram, or any of the renowned men of old, such appearances are not spoken of as being of uncommon occurrence, nor is any surprise manifested. The Lord is always represented as having appeared in a human form. Before the sceptic can believe in the reality of these visitations, he must know for what end they took place; and, also, why the Lord should in the olden times be always ready to appear to, and converse with, his favorites, and in modern times altogether discontinue his visits, as if there were now nothing on earth worthy of his particular notice.

The Bible informs us that three angels in the form of men appeared to Abram, and that one of them was called the Lord, the Judge of all the earth. They must have been in the likeness of men: for, they had their feet washed; they dined with Abram, and the particular kind of food is mentioned, which in our day would be denominated veal and griddle-cake. And at this dinner the promise was confirmed that Abram and Sarah should be blessed with a son in their old age, and that from his descendants one should arise who should be for the healing of the nations. After dinner the Lord informed Abram that he had heard that Abram’s neighbors were extremely wicked, and that he and his companions had come to ascertain if the report were correct, and that the vengeance of Heaven was about to fall on Sodom and Gomorrah for their crimes. The good old man plead hard for the inhabitants, saying, “Far be it from the Lord to slay the righteous with the wicked,” and thereby in a slight degree averted the dreadful doom. The reader can peruse the account (Genesis, chapter xviii.,) and make his own comments. The writer could as soon believe that the moon is a large cheese, suspended in the firmament, as give credit to this contemptible story. If it should be asked, how Moses obtained his information as to what Abram had for dinner, the answer is, by inspiration.

We will here notice two remarkable appearances of the Lord: one of them to Balaam, the other to Moses, A few remarks on each will suffice. Balaam was a conjuror, and a person of no small consequence in his day. He was applied to by the princes of Moab to prophesy evil against the Israelites, That whole nation, under the guidance of Moses, being in the act of marching through the land of Moab on their route to the land of promise, and having the character of making too free with other people’s property, the princes of Moab hired Balaam to curse them. We are told that the heathen prophet judged it best to procure the permission of Jehovah, the God of the Jews, before he cursed his people. He, therefore, erected an altar on the top of a hill, and on it sacrificed seven bullocks and seven sheep. During the sacrifice, the Lord of heaven and earth came down, and called the prophet aside from the presence of the princes of Moab, and forbade him to curse his people. The sacrifice was repeated thrice. On each occasion the Lord appeared to Balaam, giving him leave to go with the princes, but forbidding him on any account to curse the Israelites. The remainder of the tale is to be found in the history of Balaam.

Now, can it be possible, that this account contains a particle of truth? Can we suppose, that the unknown power, whom man calls God, presented himself at the altar of a heathen necromancer, and, whispering in his ear, forbade him to perform his monkey tricks to the detriment of his chosen people? And that three times he should descend from heaven to overawe the old trickster, as if he thought him capable of doing harm to the Israelites? This account is rendered more contemptible by being referred to by New Testament writers, although the scripture declares in many places that “no man can see God and live.” Christians little think how largely their credulity is taxed when they are taught to believe that such accounts were given by divine inspiration.

It is written in the book of Exodus, (chapter xxiv.,) that After the giving of the moral law on Mount Sinai, the Lord called Moses to the top of that remarkable place to give him instructions respecting the tabernacle and its paraphernalia. Moses remained there forty days, attending to the commands of Jehovah. The Lord, on a sudden, informed Moses that the Israelites had forsaken him, had set up a golden calf, and were in the act of worshipping before it and dancing for joy. Moses was ordered to go down. Before he left the mount, however, the Lord’s anger waxed hot, and he told Moses not to plead for the wicked people. Jehovah, being about to destroy them, Moses besought him not to cut them off, and reminded him that, by so doing, the Egyptians would triumph and say that their God led them into the wilderness to destroy them.

Moses also reminded Jehovah of the promises made to Abram, Isaac, and Jacob, respecting their posterity; and by the arguments he made use of in favor of showing mercy to the Jewish people, at length prevailed on the Lord to suppress his anger. Having descended from the mount, Moses found the people half-naked, and dancing in a state of joyful excitement before the Golden Calf. The man who had but just before plead the cause of his brethren, and thereby prevented Jehovah’s destroying the whole of the seed of Abram, found it less difficult to quiet the fury of an angry God, than to keep his own temper; for, when he saw their idolatrous dancing and revelry, he lost all patience, and, throwing down the tables of stone on which the laws were written, made the inquiry, “Who is on the Lord’s side?” The Levites instantly came forward and declared for the Lord. Moses ordered every man to take his sword and slay his neighbor and friends who had rebelled against Jehovah,—a shocking slaughter ensued, for three thousand were slain on that day!

If this account could be credited, it would be truly harrowing to the reflecting mind. To believers in Christianity, we would say, can you expect persons who depend on the exercise of their reason for the discovery of truth and the detection of error, to believe the account of the transactions of Jehovah and Moses on the mountain? Surely, you cannot. We give the following reasons why it is out of our power to believe it:—The narrative represents the Almighty Ruler of the Universe as possessing the same frailties as his creature, man. The Creator is forty days contriving (assisted by Moses) ornaments and decorations for his own worship. Before these were completed, the people, who were to be the worshippers, deserted their God, and either commenced a new religion or revived an old one. For a considerable time, Jehovah allows Moses to remain in ignorance of what is going on at the foot of the mountain; then, all of a sudden, informs him of it; in a burst of passion tells him to stand out of his way, so as to be no hindrance to him in pouring out his wrath; and seems determined to exterminate the whole race. Moses, less passionate than the Deity, argued strenuously in favor of his brethren, and pointed out to Jehovah two reasons why he ought to spare them:—first, that their extermination would break the promise made to Abram; and secondly, that the Egyptians would exult in the destruction of their former slaves, Jehovah losing all the honor of having brought them out of bondage with a mighty hand and an outstretched arm.

Having thus cooled down Divine vengeance, Moses himself became the Jack Ketch, or executioner of his brethren.

If this account had been found in any book but the Bible, not one person in a thousand would have believed it. It destroys the attributes of the God of all worlds, gives the lie to his foreknowledge and immutability, and then invests him with all the weakness, folly, and mutability of poor, frail, erring man.

With respect to the dreams and visions, of which we find so many accounts in the Old and New Testaments, they are spoken of by the prophets as being the medium of divine inspiration. One of them thus expresses himself:—“It shall come to pass in the last days, saith the Lord, that I will pour out my spirit on all flesh, and your sons and your daughters shall prophesy, your old mm shall dream dreams, your young men shall see visions.” (Joel, chapter ii.) Now we know that dreams are not the result of divine inspiration. When we read that an angel appeared to a man of God, no more can be made of it than this:—the priest, or pretended prophet, dreamed that an angel appeared to him, and conversed with him.

I have many times dreamed of seeing my first wife, who died upwards of forty years ago. If I were to insist that the dream was a reality, it would be considered by my friends that my mind was disordered; in short, that I was insane. From dreams, we can obtain no correct ideas of realities. If persons, who are much subject to dreams, were to imagine that their dreams pointed to realities, they would be all their lifetime in pursuit of shadows. Dreams and visions would be very uncertain channels for the conveyance of divine revelations, for the supposed angel might be the servant of the Devil instead of a messenger from heaven.

The writings in the Old Testament which are called prophecies, generally relate to the Jewish nation. How are we to know that they are prophecies? In order that there may be no uncertainty with respect to a prophet’s pretensions, he should foretell something to come to pass in the lifetime of the persons to whom he declares the prophecy, stating the precise time and place, so that when fulfilled, it should be a million to one against its being the result of guess-work. It would then carry with it a convincing proof of being the result of divine inspiration.

To show the dependence that can be placed on prophecies, we may refer to the Millerite delusion. The pretensions and extravagances of that sect were based on the prophecies of Daniel. I have heard many preachers, of acknowledged learning and talent, attempt to explain Daniel’s prophecies with regard to the time of the second advent; but they generally differed in their views. About the year 1803, a preacher in London, (England,) of first rate abilities, told his congregation, a very large one, to keep, in mind the year 1833, for that he had, after the most laborious calculations, arrived at the conclusion that about that period, signs and wonders would indicate the near approach of him who is to come again in power and great glory.

There is no doubt but hundreds of learned men have, since the time that Jesus is said to have left this world, consumed the “midnight oil” in their researches to discover the time of the second advent, but to no purpose. To no purpose, did I say? I mistook. In the case of Miller, it was to a most unfortunate purpose. Thousands of his followers have been in a state of partial insanity; many have been absolutely deranged; some have committed suicide; others sold their lands, abandoned their occupations, neglected their wives and children, and will never regain their former happy homes. Can we suppose that the all-wise Ruler of the Universe would promulgate prophecies so uncertain with respect to their fulfilment, and so disastrous in the effects arising from their uncertainty? I repeat, that prophecy, to answer any good purpose, should be fulfilled in the lifetime of the persons to whom it is addressed; otherwise, the uncertainty attending it renders it worse than useless.

If Daniel had been divinely inspired to foretell any thing relating to Christ, common sense suggests that it would have reference to his first appearance on earth. Instead of this being the burden of his prophecy, he makes no allusion to his first coming, but, according to Christian expositors, his dreams and visions refer to the second coming of Christ, and the final judgment. Father Miller’s bubble having burst, his sincere but deluded followers are in a state of extreme wretchedness; all of them injured either in mind or circumstances, and most of them in both. Many of them will doubtless reject religion altogether. So much, then, for depending on divine inspiration.

The power to perform miracles is included in the idea of divine inspiration, and implies the possession of a power superior to all human power. The exhibition of a power by an individual, superior to what the united exertions of a whole nation could perform, ought to be credited to the exhibiter as a power received from on high,—a conclusion drawn by Christian commentators, and also by Jesus himself, with respect to his recorded miracles; for, he says—“If I had not done among them the works which no other man did, they would not have had sin; but now [they having seen his miracles, and yet rejected him] their sin remaineth.”

Miracles are uncertain evidences of divine inspiration. What an ignorant man might deem to be a miracle, a man of intelligence and education might know to be the result of combined natural causes. What in one age has been currently believed to have been the effect of supernatural agency, a succeeding and more enlightened age has known as the result of certain operations of nature. Nothing can justly be regarded as a miracle unless it be, past all dispute, beyond human power to perform. To suppose that the Deity makes use of means to promote the improvement of his creatures, which are calculated to mislead them, is to impeach his wisdom and goodness.

Miracles could not have been evidences of divine interposition to the Jewish people, at the time of Christ’s appearance among them, owing to the prevailing belief that supernatural beings, called devils, could perform wonderful things, far above man’s power or comprehension; and that some of them, more powerful than the rest, could invest mortals with the power of performing-miracles of the same nature as those ascribed to Jesus Christ.

Most of the religious sects at the present day affect to be influenced by something almost amounting to divine inspiration—their religion consisting of feelings, not of action. In the Scriptures we read, “If any man have not the spirit of Christ, he is none of his.” I have often noticed the variety of modes in which the spirit operates on different sects. The Methodists, while seeking the Lord, as they term it, will sigh, moan, and howl, and immediately after be in ecstasies bordering on insanity, and bawl so loud that a passer-by might reasonably conclude that some dreadful accident had befallen them. Passing to the other extreme, the Friends, or Quakers, are as dumb as mutes, and will not allow their speakers to open their lips until impelled to do so by the spirit. But the Jumpers, in Wales, (Great Britain,) go ahead of all, for they often perform the journey from their homes to their churches, by the same kind of evolution as frogs make when on their peregrinations in search of water. All these monkey tricks are of much easier performance than feeding the hungry, or clothing the destitute. Can, or, presuming that they can, will the preachers please inform us, which of these three modes of spiritual manifestation will be practised in heaven?