A Legacy to the Friends of Free Discussion Part 3

But it was otherwise with what are called heathen nations. Each had its peculiar G.o.d, and also its different forms of wors.h.i.+p; 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 G.o.ds, idolatry would have been prevented, and Jehovah's watchfulness over the wors.h.i.+p 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 flouris.h.i.+ng, and temples crowded with devout wors.h.i.+ppers, the worst consequences have followed.

The wors.h.i.+ppers 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 G.o.d 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 G.o.d, 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 G.o.d? 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 G.o.d 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 G.o.ds, 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 G.o.d, 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 pa.s.sion, not knowing what he did, threw down the stones on which were written the commandments-and written, too, with the finger of G.o.d-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 G.o.d, to whom they might pay divine honors, Aaron could have told them to have patience, and Moses would return with proper instructions from their G.o.d. 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 wors.h.i.+ppers 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 G.o.ds? And, also, how came it to pa.s.s 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 G.o.d, 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 G.o.d of Nature. To unite in one person the attributes of the great and all-powerful G.o.d, 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 G.o.d 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 G.o.d, 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 a.s.s was to be redeemed by subst.i.tuting a lamb! But if the owner had no lamb to offer, the neck of the a.s.s 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-a.s.s!

Whoever wrote the Book of Exodus, has made the G.o.d of Israel appear like unto an old clothes-man, giving orders for a thousand ornaments for his wors.h.i.+p, which would disgrace a heathen temple; such as giving orders for all kinds of bra.s.s 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 G.o.d of the Greeks, to the peddling, gossipping concerns that the writers of the Old Testament have palmed on Jehovah, the G.o.d of the Jews! Hear what the poet says of Jupiter, when challenging all the G.o.ds 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 G.o.ds 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 G.o.d 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 G.o.d never repents-"_For he (G.o.d) 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 G.o.d, but what we have mentioned, it is impossible to believe Jehovah to be any thing but a _man-made G.o.d._

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 prost.i.tution.

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 n.o.ble 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 G.o.d 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 G.o.d of mercy, is horrible indeed.

Whether a G.o.d 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 G.o.d, 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 a.s.sert that the G.o.d of the Bible is unworthy to be wors.h.i.+pped 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 finis.h.i.+ng 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 G.o.d fought for them and that they were about to pa.s.s 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 G.o.d 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 "_G.o.d came unto Balaam, and said, what men are those with thee?_" This inquiry of the Jewish G.o.d appears strange, when he must have known all about it without asking; but here, as in hundreds of other pa.s.sages, the _man-made G.o.d_ 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 G.o.d 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-a.s.s 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 n.o.body knows where; and the second, to make a dumb a.s.s 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 a.s.s 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 G.o.d, 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 wors.h.i.+p, 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 thras.h.i.+ng." "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 a.s.s, 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 G.o.d'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 wors.h.i.+p, 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 G.o.d'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 *Was.h.i.+ngton*, 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 G.o.d, 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 G.o.d 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 G.o.d! 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 G.o.d'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 p.r.o.neness to wors.h.i.+p the G.o.ds of their neighbors, is what brought on the chastis.e.m.e.nts of Heaven. This is but a poor excuse, and dishonorable to the G.o.d of the Universe, to urge on nations to make war on his people, because he was displeased with them for wors.h.i.+pping strange G.o.ds. It appears strange, _pa.s.sing strange_, that Jehovah could not convert his own people. But only subst.i.tute the term _Priest,_ instead of the _Lord,_ and reject altogether the idea of G.o.d'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 punis.h.i.+ng; for, if anger is to a G.o.d a punishment equal to what human beings feel under its influence, then it follows that the G.o.d of the Jews is the greatest sufferer. Oh! ye ministers of grace you have preached up an angry G.o.d 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 G.o.d, 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 G.o.ds, and to them they gave sacrifice and thanks. As a key, to understand how G.o.d 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 pa.s.sages 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 pa.s.s 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 Pa.s.sover was observed, and the moral law said to have been given by Jehovah, from Mount Sinai, was broken by the wors.h.i.+p 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 G.o.d for herself and her son's household_,-a wors.h.i.+p 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 G.o.d, and a priest hired to perform wors.h.i.+p. 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 wors.h.i.+p, the Levite asked counsel of G.o.d, (the image,) and received a gracious answer. This image-wors.h.i.+p 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 G.o.d of Israel. The whole silly account, when it is fathered on the G.o.d 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 grat.i.tude 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.