A Legacy to the Friends of Free Discussion

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.

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.

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?