A Legacy to the Friends of Free Discussion Part 2

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 pa.s.sed 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 G.o.d, 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 pa.s.s. 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 G.o.d 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 G.o.d of the Jews, in his acts, is governed by no correct principle of justice; he is changeable, and subject to all the pa.s.sions 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 G.o.d any way similar to the power that rules the world? The G.o.d 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 wors.h.i.+p one, or many G.o.ds, 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 G.o.d 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 G.o.d; 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 G.o.d 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 punis.h.i.+ng them. Ye ministers! prate, then, no longer against the "*unblus.h.i.+ng Infidel*"; for, as you maintain that the G.o.d 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 G.o.d of love!

Oh! heavens! what dreadful consequences have resulted from the Jehovah of the Jews being wors.h.i.+pped as the author of nature! The wors.h.i.+ppers of such a G.o.d 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 G.o.d, 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 wors.h.i.+p, that we read of, was then known on the earth. But, behold! a new outbreak occurs, that requires the immediate interference of the G.o.d 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 G.o.d 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 G.o.d 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 wors.h.i.+pped him, or fell down to wors.h.i.+p stocks or stones; for, instead of ordering them to build an altar to the true and living G.o.d, 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 G.o.d_. 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 G.o.d?

The origin of your G.o.d 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 G.o.d 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 was.h.i.+ng 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 G.o.d 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 refres.h.i.+ng 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 circ.u.mstance 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 G.o.d 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 G.o.d of Abram a _man-made G.o.d?_ He is said to have feet that required was.h.i.+ng, and an appet.i.te 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 G.o.d 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 G.o.d _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 a.s.ses; men-servants and maidservants; and she a.s.ses 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 a.s.sistance. 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 G.o.d 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 G.o.d*."

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 G.o.ds of Laban his father. Thus did Jacob not only triumph over the heathen G.o.ds, by carrying them off captive, but continued to adhere to Jehovah, his own G.o.d, 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 G.o.d 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 G.o.d. The free access that Moses and the Old Testament prophets had to their G.o.d 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 amba.s.sador; 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 circ.u.mstance took place, that must puzzle Bible commentators to explain. It is recorded in Exodus iv., 24, "_And it came to pa.s.s, 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 uncirc.u.mcised; and taking a sharp stone, she performed that operation with a very clumsy instrument; after which, she exclaimed, in an angry tone, "_A b.l.o.o.d.y husband thou art, because of the circ.u.mcision_;" 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 G.o.d 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 G.o.d to afflict the nation. It might have been sport to the man made G.o.d of Moses, but not very pleasant and comfortable to the Egyptians, to be lousy, to be stunk to death with putrid carca.s.ses, 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 inst.i.tute the Feast of the Pa.s.sover.

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 G.o.d.

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 G.o.d, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other G.o.ds 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 wors.h.i.+p 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 wors.h.i.+pping the G.o.ds of their forefathers: the origin of which wors.h.i.+p was then lost, and the wors.h.i.+ppers 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 G.o.d, and the wors.h.i.+ppers lived in peace, the spirit of intolerance and religious persecution being unknown, the great I am declared a religious war against all the G.o.ds, and their wors.h.i.+ppers 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 G.o.ds were wors.h.i.+pped; and then, after some thousand years, he all at once began to rage against all the religious systems then known.