Vindication of the true God against the God of Moses

Contents

PAGE

Chap. I. The True God 3

11. The God of Moses and the

Christians 19

'* III. The Scheme of Moses 32

' ' IV. Moses at Mt. Sinai 45

'* V. How the Sclieme Kesulted.... 54

** VI. Jesus of Nazareth 63

" VII. Origin of the Devil, Hell, and

the Scheme of Redemption.. 91

" VIII. The Church in Operation Ill

** IX. Moses and His Traditions 124

" X. Origin of the God of Moses 143

'* XI. The Motive of Moses IGO

' ' XII. Religion and Worship 181

INTRODUCTION,

"Forasmuch as many have taken in liand to set forth in order" a large number of miracles, which are alleged to have occurred during the last. thirty-five or forty centuries, and which are more or less believed, "it has seemed good to me also," being an old man, to examine carefully the evidence on which those allegations are founded, witli no other possible desire hut to get at the TRUTH, and "to write unto thee, Most Excellent" Public, the result of my investigation, "in order tliat thou mightest know," to a certainty^ whetlier to believe tliem or not.

G. E. K.

AGAINST

THE GOD OF MOSES.

Chapter I. The True God

There is a God, and ''that there is, all Nature cries aloud through all her works." Everything in the universe shows design as clearly as the watch, the steam engine, or any other machine made by man. The w^hole animal kingdom, including man, is but diversified machinery, most cunningly designed and most vsronderfully constructed. It ^natters not whether these machines were made at once and complete by a single fiat of Almighty Power, or whether they have been gradually evolved from infinitesimal atoms or drops of protoplasm through a long series of ages. Each and every one of those original atoms must have been created, and each must have followed the original impulse of its creator until his original design was accomplished. The design is still there, quite manifest. This clearly proves the existence of a designer, a great first cause ; and it is of no consequence what name we give it, whether Jehovah, Theos, Jupiter, or God. It all amounts to the same thing. The fact of his existence is established.

As to the form, mode or manner of his existence, or of what or how composed, it is utterly impossible for us to know anything whatever. In this respect, notwithstanding all that has been said and written on the subject, he always has and still does keep himself most effectually and wholly hidden and concealed. In that beautiful poem of Job it is averred, *' Touching the Almighty we cannot find him out." And in another place the question is asked in a way that furnishes its own answer, "Canst thou bv searchinsj find out God ? Canst thou find out the Almighty to perfection ? " The fact is as true now as when that poem was written. VV^e cannot find out the Almighty to perfection. The most we can do is, only to reason on the subject, and this is what I now propose to do.

It is generally assumed and conceded that God is a spirit, something intangible and unseeable by human senses; and this seems to be the most rational and plausible conclusion we can think of. It may be difficult for the human mind to

AGAINST THK GOD OF M03KS. 5

have any definite conception as to what a spirit is; an entity wholly devoid of materiality. We are somewhat familiar, however, wdth the great powers of Nature, which, so far as we yet know, iiave of tliemselves no materiality. Such are light, heat and electricity. We know considerable about them and of their power, but what we know may be only as an alphabet or first rudiments as compared with the great book that remains to be written about them. But the mind may now use them as a ladder to climb up to some faint idea or conception of that all-creating and all-controlling spirit that we call God. It may not be absurd to suppose even that he, in fact, has a material body, composed of the most highly refined essence of matter, still more subtle than light, heat or electricity ; or even that these very powers themselves are integral and component parts of himself.

And it is possible that myriads of other spiritual beings, infinitely inferior and of different grades, may exist. Nor is it impossible that the souls of men, after they leave the body, may become just such or similar beings.

As a necessary consequence and result of his existence, this Great Beiag must have something corresponding to the idea of dimension, at least, as to extent; for he must be everywhere present at one and the same time. Let us consider this. Take the most powerful telescope, turn it to the

6 VINDICATION OF THK TRUE GOD

north, and view the most distant region of stars witliin its scope, tlien turn it gradually through all the points of the compass, and do the same until you come to the point of beginning. You have compassed a most inconceivably vast space ; a space so vast that light, which travels 12,000,000 of miles a minute, would require many years to cross it; and yet you have not discovered the limits of creation, but on the contrary at every point you have seen convincing proof that there is much more heyond. And yet God must be at one and the same time at each and every point in this vast space, constantly and continually present as really as he is here w.tli us. He must pervade and permeate every point and particle in this vast dominion. Who can comprehend, what mind can conceive, any adequate idea of a being of sue himmensity ? Is this the God which Moses says he saw from a cleft in a rock?

But consider his power. He it is who upholds, governs and controls the millions upon millions of stars in the universe, whirling with inconceivable velocity through space, and yet so as not to interfere with each other. He has implanted in matter the property or quality of attraction by which he counterbalances world with world, and system with system, holding every one in its proper place and all in harmonious action. And what are those shining spots called stars ? Are

AGAINST THK GOD OK MOSKS. 7

they mere toys, childish playthings, glittering jewels, as Moses supposed they were, set in a solid firmament? What strange notions have been entertained in regard to them. Even the great and so-called inspired Evangelist evidently regarded them as insignificant trifles as compared with this world ; that a good wind might shake them all down upon the earth as the untimely fruit of a fig tree, (Rev. vi: 13) implying that they might all be gathered in a few heaps in a farmer's orchard. An idea infinitelessly less worthy of the subject and by far less poetical than that of some genius who described them as "gimlet holes to let glory through." Until quite recent times the earth has been considered jis the only body of matter in the universe that was of much consequence, and that all the stars were made only to give light to it, and for man to look at and admire as he would jewels or fireworks. That aside from this they were useless motes in the Ethereal Blue — mere tawdry spangles on the curtain of night. What horror was aroused in the religious world as late as the 17th century, when astronomy suggested that the earth moved — that it revolved around the sun. It seemed to upset the empire of God, and all their long-cherished doctrines and theories. But nevertheless, science established the fact.

And science has also established the fact that

8 VINDICATION OF THK TRUK GOD

all these millions of stars that stud the heavens are suns like our sun — many of them immensely larger, and all emitting original light and heat. And it is not to be presumed that they or any of them are useless bodies, mere ornaments, baubles without design, and serving no purpose. On the contrary, it is only reasonable to suppose that each one, like our sun, has a system of planets revolving around it, to wliich it furnishes its genial light and heat. Then what a mighty family of planets: figures could hardly express the number. As compared with them, this little globule we inhabit is less than the point of a cambric needle, the merest atom. And can it be supposed that this little atom is the only one in God's great universe that is inhabited by intellectual beings? On the contrary, the inference is incontestable, that all these planets are inhabited by intellectual beings, many more or less like man, some perhaps inferior and some perhaps vastly superior. It is not necessary to suppose that all are created just like man either, with like or even similar physical organizations ; or even that all require air and food to sustain life ; or that any certain degree of temperature is necessary. It is within the power of God to create livino: beino;s with bodies and natures adapted to the planets on which he places them. Then what a — . No lanoruaoe can express tlie immensity of this circle of intellectual beings, or the number of worlds they inhabit. What shall we say, then? Is this tixe only world, and man the only being, that God cares for or pays any particular attention to ? Well may we exclaim with the sweet singer of Israel, who was but an infant in knowledge of the works of God, " Wiien I consider thy heavens, the work of thy fingers, the moon and the stars which thou hast ordained, what is man that thou art mindful of him, or the son of man that thou visitest him ? " What wcfuld David have thought and said, if he had known all that modern science has since revealed ? Is it possible that this God lived over thirty years on this little speck of earth, in a human body, under the name of Jesus, and never intimated anything about the vast extent of his dominion, or about the inhabitants of any of his oilier worlds? "

But let us contemplate the power of God more minutely. What he has done in other worlds and other systems can be affirmed only as deductions of reason, of which we can have no absolute knowledge. But let us see what he has done for us, and we may presume that he has done the same or something like in all other worlds. He has generated hghtand heat. He has diversified our little planet with oceans, lakes, rivers, mountains, hills and plains ; has clothed it with verdure and adorned it with flowers. He shapes every lO VINDICATION OF THE TRUE GOD

tree and plant, tints the blossoms with beauty, and gives thein their pleasing perfumes. He grows and ripens our fruits and our grains. He takes up moisture from oceans, lakes and rivers by invisible particles, and with them forms clouds, and by his w^inds drives them out to refresh and gladden the land. He has probably done and is doing like wonderful things in millions of other worlds.

He has devised and constructed the frame-work of various animals, including man and" beasts, birds, fishes, reptiles, and insects ; provided them with pliable joints, bound them together witli cartilage and tendons, and clothed them with flesh and muscles filled with fibers and nerves ; provided within them a wonderful complication of machinery, well supplied with self-made chemicals for the reduction and assimilation of food, and extracting from it proper nutrition, and clearing it of all deleterious properties. Add to this the respiratory laboratory for vivifying and giving it the finishing touch to prepare it to become flesh, to supply and renew every part of the ever-wasting body. He has also endowed them with life and the power of locomotion, and above all has implanted within them grades of intelligence — mental capacity to enable them to look out for and take care of themselves. He has placed in the head of man a vastly superior mechanism, which

AGAINST TH?: GOD OF MOSES. II

enables him to think and reason, and appreciate and enjoy intellectual pleasures. A great deal more than this is claimed for man. It is a favorite belief with many, that God has given to man an immortal soul that will survive the body, and live independent of it, to all eternity. If this be so, then let it be considered as among his mightiest works, and his crowning glory.

Let us also consider (as Dr. Watts says) '' the way he works, his wonders to perform." The farmer goes to his field, plows it, scatters there a quantity of dry seeds, and buries them in the earth. After awhile he goes out again and reaps a harvest, which is required for his sustenance, without thinking of the wonderful process that has been gone through with to accomplish such a result. If we should visit some of those field;^, we might find growing there side by side in tliesame soil different kinds of grain ; they may be wheat, rye, and barley. To an un practiced eye they are not very dissimilar in appearance. The spires of wheat select and draw up from the soil the matter necessary to produce wheat. The spires of rye draw from the same soil appropriate matter necessary for the production of rye ; and the spires of barley draw from the same soil and select and use what is necessary to produce barley. Each forms and produces its own peculiar berr}'^, and neither can produce what either of the others produces. They are all different kinds of grain.

And the fruit trees close by, each one draws from the same soil the material with which it manufactures its own peculiar fruit with its own peculiar flavor ; and the rosebush draw? from the same soil the material with which it forms and paints and perfumes its blossoms ; while the poppy close by, in the same way, from the same soil, produces its narcotic drug. Now all these seemingly little things, considering that they are at the same time being done not only all over this planet, but in millions of other worlds, show as great skill, ingenuity, and wisdom, as that which first created the heavens. These little kernels of grain, these delicious fruits, and these sweet flowers which adorn our hills and plains, are really as wonderful as the stars which adorn the heavens.

Take another example : Here is an egg. Enclosed within the shell is a yellow ball of matter, surrounded by a pellucid, gelatinous substance called albumen. It might help to make a good breakfast, but we will not use it for that purpose now, but put it in an incubator, and in three weeks a living being inside pecks open the shell, and hops out a live, perfectly formed, though scantily fledged chicken. It at once seems as familiar witht he world as if it had long lived in it : walks about looking for, selects, picks up and confidently swallows such thinj^s and onlv such things as are good for it to eat. It recognizes water, — knows at least some of its uses, — puts its little bill into it, and after drawing up a quantity holds its head up high to make it ran down its throat. It never saw a hen or had any other earthly teacher. How did it know what was good for it to cat? That it needed water, and that water would run down instead of up ? When it has enough it seeks a warm shelter, and there nestles and sleeps until it either wants something more to eat, or to see a little more of the world. Whence all this wnsdom and power, but from God, whose creative, lifegiving poAver must be constantly present, and working at every point in his vast universe.

It seems to be the almost universal plan and method of the Supreme Being, that from the most infinitesimal, small beginnings, and by gradual, sometimes very slow, almost imperceptible but sure progress, development and evolution, his great designs are quietly accomplished and brought to perfection. Hence all the great works that are constantly going on within us, and before our eyes and all around us, occasion no surprise, attract but little attention, and, above all, do not awaken within us any realizing sense of the mighty power and wisdom required and being constantly exercised to accomplish such results.

In this connection let us consider the origin of jnan, and the different species of animate nature. Until quite recently the theory has prevailed that man and all other animals were created in full form, about as we now find them, at once, by a single fiat of Almighty Power. This theory, however, seems now to be yielding to the far more sensible and probable one elaborated by scientists, that man and all other species of animals have been evolved from infinitesimalji^^f small beglnnings.described as primordial atoms of protoplasni. Adopting this theory, it must be admitted that alt these primordial atoms were created by God, and that if he made one such atom he made many, for he never acts by piecemeal but by multitudes. It must also be conceded that if he made any he probably made many different kinds, and many of each kind, in different parts of his dominions; that each kind was designed and intended to produce a distinct and peculiar genus or species, and that each one has followed the divine creative Impulse originally given to it by its creator, and has carried out his original design. Hence it is not necessary to believe that man has evolved through oysters, tadpoles, fishes, reptiles and monkeys ; but on the contrary we may assume that he originated from that particular and peculiar atom originally created and specially designed by God for the creation of man. That from this small beginning he has passed through many changes of form and structure adapted to the peculiar design of development ; and that all these intermem dilate forms cind structures have been left so ftir beliind, and are so totally disintegrated and destroyed, that not a fossil remnant can be found.

Hence all search for the fabulous connecting link must fail. The fact that similar organs and structures exist in many animals, frame- works of bones and bodies, composed of flesh containing muscles and nerves, having similar digestive and respiratory apparatus, and that similar appearances develop in the process of formation, is no proof that all proceeded from atoms of protoplasm that were alike and the same in every particular; that all contained the same ultimate design, and received identically the same divine impulse. If we go to a machine shop, we will find many different machines containing parts that are common to all ; and in tlie shop of a carpenter we will find pieces of lumber ready formed, which may be used either in building a steamboat, a cottage, a church or a [)alace. The only fair conclusion, then, is that the wise creator saw that similar formations and appearances would answer his [)urpose and design, as well In the formation and development of man as of other animals. There is nothing in all these things that militates against the supposition that man at first proceeded and was developed from a distinct, [)eculiar and higher grade of atoms than other animals. And it may be a question whether man has yet entirely fulfilled his destiny. It may be that he is still in only an embryonic or intermediate state, and that in the far distant future a race of beings evolved from man may arise on this planet as far superior to the present race as it now is to the lowest type of monkeys.

This mode of creating animate nature, instead of detracting from greatly enhances and magnifiers our wonder and amazement at the God-like cunning, ingenuity, inventive power, and skill, and his wisdom and power to plan and devise ways and means by small beginnings to accomplish such great results.

It cannot be denied that his wisdom is coextensive and commensurate with his power ; and it must also be admitted that he is a good Being. Wherever he has created a want or feeling, he has abundantly provided the means for supplying and gratifying them. He has supplied delicious flavors to gratify the taste, pleasant perfumes for the sense of smell, the varied voices of Nature, and the harmonies and melodies of music to charm the ear, and millions of beauties to delight the eye. And he has blessed the mind with the power to think and reason, to explore the fields of science, and revel among the mysteries of his creation.

But this Great Being, great, powerful, wise, and good as lie is, must himself be subject to law, — to the laws of his own being, the laws of his constitution, the laws of his nature. He cannot cliange his nature, or act beyond or outside, and in viohition of, or in opposition to, or inconsistent with, its laws.

It follows then that he must be immutable, — unchangeable. As he cannot chano;e liimself, no outside power or influence can change him, or turn or vary him from his purpose and objects, or influence his actions. If it could, it might upset and overturn his government. Such a tiling is impossible. Therefore, " he is the same yesterday, today, and forever."

It also follows that God must be constantly and continuously active, always at work. It is the law of his nature, and necessary to keep his creation from falling into chaos. It is impossible that he should ever tire or need rest, or that he ever did rest on any seventh day, or any day, or at any time.

It is also obvious that all created things, animate and inanimate, are subject to laws implanted by God within them, inherent and interwoven with their natures.

''No man hath seen God at any time," nor has he ever by word, or any human language, revealed or directly made himself, or his will, or wislies and desires, known to man. In all these respects he ever has and still does keep himself most effectually concealed, and therefore it is im-

1 8 VINDICATION OF THE TKUE GOD

possible to find him out to perfection. But so far as reas.on furnishes any light, such a Being as I have attempted partially to describe is the Being that must be recognized as God, the great Creator and Governor of the Universe. In contemplating such a Being, we may appreciate this lanffuao-e : " If thou sinnest, what doest thou against him? Or, if thy transgressions be multiplied, what doest thou unto him ? If thou be ri^hu eous, what givest thou him, or what receivest he of tliy hand ? "

"• Thy wickedness may hurt a man as thou art, and thy righteousness may profit the Son of Man." Tlie necessary inference is, that neither tlie sin or righteousness of man can in the least affect God. He is high above us, and far out of the reach of our influence.

AGAINST TH^ GOD OF MOSICS. 1 9

Chapter II. The God Of Moses And The Christians

Without pretending to liave " found out the Almighty to perfection,'' I have thus far attempted to suggest and draw to mind some of the characteristics, which every reasonable being must acknowledge and admit to be true, of the One only living and True God, and cannot possibly be otherwise. Now, I propose to show what kind of a being mankind, more particularly Christians, are and long have been setting up and worshipping as God ; contrast him with the true God, and show that their mistaken ideas and notions on the subject, instead of doing any good, have caused more trouble, more crime and sufferinor in the world, than all other causes combined.

They start with the sound doctrine that there is but One only living and True God, but from that point immediately run off into a wilderness of gross absurdities. For, at the next step, without the slightest ground for it in reason, and with nothing to support it but the declaration of one Moses, they arrogantly assume that man is created in the image and likeness of God ; and, as a necessary corollary, adopt the absurdity, which this

Moses tauglit, that God has and is in the image and likeness of man. That he is of a spiritual substance, has infinite power, and considerable wisdom ; but has the same form and all tlie other general characteristics of man. That he has a private residence, called heaven, up in the sky, where lie is attended by liosts of spiritual beings, called angels, who perform such duties and services as he requires of them. That long before the time of Moses, but much oftener in his days, and in the days of Joshua and the so-called prophets, he, at times, has left his celestial mansion, and " come down " to visit the leaders of a '' chosen people," and personally consult and advise with them, and assist them to carry on their wars and their government. That the Israelites were his favorite people — his chosen peo2>le — his own peculiar people — and he was their own God, "an enemy of their enemies, and an adversar of their adversaries," — that he was not the God of, and did not care for, any other people, but would gladly assist them to " cut off and destroy all other people " that might come in their way, or that occupied any land they might covet.

That in the process of time he became a father, by the birth of Jesus of Nazareth, — the only child he ever had, and who was very dear to him. But it so happened that many of his " chosen people " had the temerity to doubt the paternity of this

AGAINST TH^ GOD OF MOSES. 21

child, anil then he indignantly ceased to visit them, and transferred his affections from them to and fixed them upon those only, whether Jew or Gentile, who would believe that this Jesus was in fact his true, legitimate, and only begotten Son, the true Christ, and would join heart and hand to help hira build up a kingdom on earth.

On searching: the writino-s of Moses and the prophets, the believers claimed to discover that it was clear as light that this Jesus was the Son of God and the true Christ; that he was alluded to in tliose writinors ; that evervthino; about him was clearly predicted, and that it was nil contained in, evolved from, and was the legitimate and necessary outcome and fulfillment of the Mosaic dispensation.

The followers of Jesus, believing that he rose from the dead and ascended bodily into heaven, soon adopted the belief which the Greeks had taught for centuries, that the soul of man is immortal, and that there is a "future estate" of rewards and punishments. This is something, however, that Moses never thought of, and his God did not think to mention it at the interview on Mt. Sinai, or anywhere else. Consequently, there was no provision made for it in the Mosaic dispensation. But this new doctrine made it necessary, in the opinion of the Christians, that there should be a great personal Devil and a fearful

Hell, and they set to work to supply them. It was indeed a great work to be performed, without anything whatever cither in reason, or fact, or plausible tradition to found them on or make ihem out of. But the Christians were quite equal to the task, as will hereafter fully appear.

All the Christians have adopted this same God of Moses, with his dear Son, as their God, and believe that all the stories which Moses, Joshua, and the so-called prophets have told about him, as they are recorded in the Old Testament, are true to the letter, perfectly inerrant and infallible ; that it is rank lieresy and a damnable sin to doubt it ; and their system of religion is founded wholly upon that belief and those assumptions, with such additions of Hell and a Devil as they found it necessary to make.

It is interesting to contemplate some of the characteristics or attributes which are attributed to this man-God of Moses and the Christians, and we cannot fail to notice, in passing, that however noble and praise w^orthy they may be in a God, they were never considered as essential to the good reputation or character of man.

1st. He is said to be a partial God, and the fact seems to be most clearly proved, if the record is true. For it represents that that God chose and selected, out of all the people in the world, the IsraeHtes to be his chosen, peculiar people;

AGAINST THE GOD 01^ MOSES. 23

announced himself as their God, to the exclusion of everybody else ; declared that he would '^ be an enemy of their enemies and an adversary of their adversaries," and promised to lead them through the wilderness to the land of Canaan, and " cut off and destroy " all the people that then lived there, and give the whole country exclusively to them for an everlasting possession. This was partiality with a vengeance. Besides, it showed most monstrous cruelty, and an utter disregard of right and justice, and all sound moral principle. A God that could be guilty of it would deserve execration and hatred, rather than praise and honor. The one only living and True God could not have been guilty of anything of the kind.