Biblical history

Front matter

IHIBRARY OF CONGRESS, I iMhap. P.5.. rfopgrigM |fl.4,/^^ i* UNITED STATES OP AMERICA, f czc:

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Chapter I

THE CREATION. — 3988. B. C.

The world as we see it now, with all its animate and inanimate assemblage of created beings : the heaven with the sun, moon, and stars, all had a beginning.

God alone is without beginning and without end ; he alone is not created, but is the Creator, who called every thing into existence.

The period when all these objects were brought forth is called : ''The Creation" referring to that remote age, when by the will of Grod, and by a well devised plan, all beings and things were created.

The earth with all its existence, the heaven with all its innumerable stars, the sea with its countless fishes etc., all were created in six consecutive days, or periods.

The order in which the Lord created these things is not known to a certainty ; but light must have been the first object brought forth ; because light and the heat produced therefrom, must have had a great influence on the gradual development of the whole creation.

Grod can alone produce without a substance, he is omnipotent, almighty, for with him nothing is impossible.

In six days, or periods, the Lord had called into existence, all that constitutes the Universe : beginning with light and heat ; ending with the most important part of Creation — man.

At the close of the sixth day, or period, the Lord overlooked his handiwork and behold it was good ; each object from the minute particles of sand, to the master piece of Grod's creation — the human being, had its proper place and specified duty to perform ; and above all each had received a certain power, to develop itself in consonance with its destiny.

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So wisely was every thing created and arranged, that now, (thousands of years having passed), the same perfection of work still exists as it did in the beginning ; neither an animate nor an inanimate object has ever ceased to occupy that place, or to perform that duty, for which the Almighty had destined it.

None but an Almighty Allwise Creator could have done this ; for it required a divine wisdom to create things and beings in such shape and manner as to be best fitted forever to the great designs and purposes, for which their creation had destined them.

When at the close of the sixth day, every thing was created, the Lord rested ; the work of creation ceased. Animals inhabited the earth, birds flew in the air, fishes swam in the waters, and man was placed upon earth to rule over all of them ; he alone out of all beings created, was endowed with the faculty of reasoning ; by virtue of mind he alone was able to understand, or at least, attempt to comprehend the important place, his Creator had destined him to occupy.

The Lord in ceasing to create, had endowed every living object with a part of this creative power, so that they might aid in producing and developing their kind.

In the seventh period nothing was created by the Almighty, but he scanned his work and blessed it, in order that every thing, then and forever should keep its place, and fill the same to the benefit of the whole Universe.

The seventh day is called ,,Day of Rest, or Sabbath," and in sanctifying it for the purpose of blessing the creation, the Lord wished man ^to imitate His divine example, viz : to work during the six days, and to rest on the seventh, in order that the works of his hands may receive the blessing of Grod.

Chapter II. ADAM AND EVE IN PARADISE

The first human pair were called Adam (made from dust) and Eve (mother of all living creatures.

The earth itself as it was called into existence by Grod, was a Paradise ; a beautiful habitation for both, man and beast. In giving to Adam and Eve control over this beautiful world, the Lord particularly stated what he required of them, he designated their respective duties in these words: ,,leobdo ulshomro" to work therein, and to watch. Thus the duty of man is to work ; to exercise those faculties, with which the Lord has blessed him. Work therefore, is part of the blessing conferred upon man ; but Adam and Eve thought dififerently, being the only human objects on earth, they soon evinced their pre-eminence over the animals, and priding themselves upon their superior attainments, became indignant at the thougnt of work, and expressed themselves thus: "God alone is superior to us and he works not; then, why should we ?"

To be like unto Grod was their ambition, and in their human conception of it, they ceased working, deeming an indolent life to be a godly life ; but they soon met with the just punishment *of their folly.

Paradise changed its aspect ; where formerly the plot was covered with flowers, beautiful plants and shrubs ; thorns and thistles were produced ; insects devastated the fruit-bearing trees ; and poisonous snakes and reptiles endangered their paths.

Adam and Eve neglected their duty, and soon to their sorrow, became aware of their mistake, Paradise was lost to them forever, they now were obliged to work for their subsistence ; formerly work would have been a pleasure — not directly necessary for their support, but as a means of performing the required duties in the lot assigned them. Viz : replenishing and beautifying Grod's creation ; as beings conscious of the benefit to be derived therefrom.

They were now compelled to work, in order to gain support, they had to eat their bread ,,by the sweat of their brows."

Adam and Eve being constantly at work, experienced continually the frailty of their natures ; the inclemency of the weather was keenly felt, and they made themselves garments from the skins of animals. Their frames being shattered and healths impaired, they knew by personal experience, that they were not created to live always ; death would now have dominion over them.

Death is not the consequence of sin, but the natural result of the creation of man : no created being can be immortal, like unto the Cl-eator, and man is no exception to that eternal maxim.

Our first human ancestors in their early life, had no conception of death ; because they did not profit by those lessons, which God and nature taught them ; but from the moment in which they felt their mortality, and became conscious that they had to return unto the earth from whence they came, death can be said to have entered the world.

— 8 — Chapter III.

CAIN AND ABEL.

Adam and Eve having lost Paradise by their disobedience and being compelled to work for their living, took up their abode in an ea&tward direction from their former habitation, , where two children were born unto them, whom they named Cain and Abel.

Adam, now the natural guide to his children, having benefited by the experience he had during his earlier state of existence, did not bring up his children for the purpose of leading merely an idle indolent life ; but taught them to work, and it is probable that he instructed them, that the work which he was exacting from them, was not only for their own benefit ; which, if always done, would make man a mere selfish being, but for the general good.

Cain chose to be a tiller of the ground, and Abel a herdsman. The dissimilarity, in their respective occupations, soon showed a difference in the disposition of the brothers : Cain being exposed to the open air, became rough and uncouth : Abel on the contrary always sheltered and given more to meditation, than to the exercising of his physical abilities, was consequently less rough and more forebearing.

The brothers became estranged : Cain, the wind and weather beaten husband man, who worked day after day, in order that the earth should produce the necessary supplies for himself and family ; often times was sorely perplexed upon seeing, that the inclemency of the weather rendered all his work fruitless. He therefore became envious of the prosperity and easier occupation of his brother, wbom he saw, apparently idly meditating, leaving as he thought, to his faithful dog, the care of his flock, to which the cold nights or rainy days, did not in the least prevent from increasing.

Envy is a great sin, for the reason that it never exists alone, but always unites other iniquities with it ; as we shall soon see exemplified in the conduct of Cain towards Abel, which ultimately terminated in the first murder. ^

The envious Cain, instead of returning to his work with his usual vigor, became weary of it, he mourne,d and lamented his fate.

Thinking he was less favored by Deity, and confined to harder toil than his younger brother, he began to worry ; grew thin and wretched, "his face fell in."

Thus brooding over and ill satisfied with his fate, nature often reproached him, and his conscience (the voice of God in the human heart,) was often by him heard to say : "Why dost thou envy thy brother? Fulfill thine own destiny, without disturbing thy peace, by observing others. If thou doest well, shalt thou not be accepted? and if thou doest no^^ell, sin lieth at the door ; and unto thee shall be its desire ; but thou canst rule over it."

Thus the heavenly voice spoke to him, |Often teaching the eternal truth, that good will bear good, sin will beget sin.

But the evil disposition grew too strong and overshadowed his better nature, he listened not to that heavenly voice ; but pondered continually upon the unmerited fortane of his younger brother, and thus was envy turned into hate.

One day when he had left his work in disgust, in passing by, chanced to see his brother sitting in the shade of a tree ; the very picture of peace and happiness ; requested him to walk ; ,,and when they were in the field, Cain rose up against his brother Abel and slew him." Thus Abel died by the hands of his brother Cain. The cause of this fratricide was envy.

Chapter IV. CAIN'S PUNISHMENT

When the terrible deed was done and poor Abel was stretched upon the ground lifeless ; then and not until that moment did Cain realize the enormity of his crime.

Death had been known heretofore, only in theory. Abel was the the first human being known to die. What wonder then, that Cain, gazing upon the motionless body of his brother, soon understood, that he had taken a life, which he could never give back, and in fear and remorse, fled from the place where the horrible act was committed ; but from the memory of it he could not fly, for the image of his lifeless brother was ever in his mind.

Occasionally he would rest and try to extenuate the deed ; but in vain. The truth that he had committed a murder forced itself on his mind, and that the earth had swallowed the life blood of his brother :

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that the life which he had taken could never be restored, but would avenge itself, he now knew.

The vision of his lifeless brother he always imagined to see. Peace and happiness fled from him and with it also rest departed, so he became **a fugitive and a vagabond in the earth. "^

How long he was thus wandering to and fro, is not known ; but it must have been long enough to make him feel his utter wretchedness, and to learn eventually that God was his only trust and comfort, who alone could ease him of the burden, which lay upon his conscience. No sooner had he arrived at this conclusion, than he prayed to Q-od from the depth of his soul, and said unto Him "My punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the earth, and from thy face shall I be hid, and I shall be a fugitive and a vagabond in the earth."

The great and merciful Grod perceiving the agony of soul and the sincere penitence of the murderer, restored unto him in a certain measure the lost peace and tranquillity, so that thereafter he lived with his family in Nod, where he was busily engaged in building a city, which he called ''after the name of his son, Enoch." Therefore, we may look upon Cain as having been the first to practice city life.

Of the further history of Cain, tradition tells us, that he was accidentally killed by Lamech, one of his descendants in the sixth generation.

Of the children of Lamech three are noteworthy : Jabal was the father of such as dwell in tents and have cattle. Jubal was the fa '-her of all such as play on the harp and guitar, and Jubal-cain was an artificer in every articles of copper and iron.

At about this time another son was born unto Adam, whose name he called Seth ; "For Grod (said she) has appointed me another seed instead of Abel, whom Cain slew."

After the birth of Seth, Adam lived eight hundred years, and died when he was nine hundred and thirty years old, having the happiness of seeing his family waxing exceedingly great and numerous.

Chapter V

During the tenth generation the race descented from Adam had become very numerous upon the earth, but although they had increased in numbers, they diTliot wax in goodly deeds ; they forgot the common tie, which should have united man to man ; in one, they were ungodly.

In that generation there lived Noah, a man "just and perfect in his age." He had three sons, whose names were Shem, Ham and Japheth, and at the time referred to was five hundred years old.

Noah being both, good and wise, had by certain signs observed that the earth was to undergo a great change, and that water was destined to be an active agent in the matter, and having sufficient proof of this, he built himself an ark, that in case this change should take place, as he was certain it would, he could save himself and family.

Upwards of one hundred and twenty years, he was busily engaged in this work ; and at times would urge his fellow men to lead better lives and pay some regard to the perilous change, that he told them the earth would undergo, but all to no effect ; they scorned and laughed at him, and continued as wicked and violent as before.

Soon certain events proved Noah to be correct, it began to rain, and Noah with his family, "and of every living thing of all flesh two of every sort" went into the ark.

For forty days and nights the rain came down in torrents, and "all the fountains of the great deeps broke open" so that every living creature was destroyed, save those in the ark.

The Geologists of the present day, in all their researches have found indications that about the time alluded to, the greater part of the earth must have been inundated by water, and some of them assert that the continent of America was then formed.

Noah remained in the ark one hundred and eighty days and at the end of this time "the waters were abated."

The ark finally rested on the summit of Mt. Ararat, and Noah wishing to discover the state of things around him, sent forth a dove from the ark which he had made ; but it could find no resting place outside of the ark, and returned unto him ; eight days af&er he sent forth an other dove, which returned in the evening, with the leaf of an olive tree in its bill, the week after he sent out a dove, which returned no more ; thus Noah found out that the earth was dry.

After tliis discovery he went out of the ark, and saw the devastation of the land, with no signs of life to animate the world.

When ho and his family went out and with them all the living things he had saved, he fell upon his knees and thanked Grod for his deliverance from a watery grave.

While in the act of praying, he looked on high and beheld a beautiful rainbow, (the first ever seen) in the cloud, which he considered as a token from Grod, that he would no more destroy his creatures by a flood, and that henceforth, day and night, spring, summer, autumn and winter should follow each other without interruption.

Noah lived after the flood three hundred and fifty years, and saw with satisfaction the descendants of his sons, Shem, Ham and Japheth, replenish the earth.

Chapter YI.

THE PLAN^Na OF THE aHAPE VINE.

Noah after leaving the ark, began to till the ground, and planted a grape vine, and not knowing the power of wine, partook too freely of it, and became intoxicated ; he was found by his son Ham in such a condition, who being unaccustomed to see his father thus, made sport of him, and went out to call his brothren Shem and Japheth.

They rebuked their brother for his conduct, took a mantle and went backward into the tent, so as not to see their father in his strange condition and covered him.

When Noah awoke he knew all that had happened, and spoke with much disapprobation to Ham, but blessed his sons Shem and Japheth, Noah was nine hundred and fifty years old when he died.

Of the children of Noah it is surmised, that Shem with his numerous descendants habituated the western and central part of Asia, Japheth the eastern and southern part of Europe and Ham the northern and eastern of Africa.

Chapter VII. THE TOWER OF BABEL

The descendants of-Noali were very numerous and divided themselves into various clans, all of which knew the particulars concerning the deluge, having been handed down from one generation to another and was still a subject frequently pondered upon in their minds and revolved measures, which they imagined would prevent the occurence of such a calamity again.

As they journeyed fromthe east they came into a valley called Shinear, here they dwelt. They found the earth in this place well adapted to the burning of bricks, and the slime to use as mortar, and being influenced by this discovery, they said : ,,Come let us build a city and a tower, whose top may rpach up to the heaven, in order to make marvelous our name, lest we be scattered over all the earth."

As far back as Cain, we see that cities were built. Cain built one and called it Enoch in honor of a son by that name. The custom being then prevalent, cities were built for families, clans and tribes, and named after one of their pricinpal men. But these cities were probably only the habitations of the descendants of one family.

In the present event, the idea was to build a city on a large scale to serve the purpose, as a place of residence for many families and tribes, with a tower reaching unto the skies which same could be used to defend the inhabitants from their warlike neighbors, so that the danger of their becoming scattered or carried away, as prisoners of war could be avoided, by thus carrying their plan into execution in the manner in which they intended.

The materials, which they found in this plain, were very well adapted to serve [their purposes. But as this project occupied their thoughts, they made no provision for the particular modes of expression, used in conveying their ideas, (although there was but one language and one speech in common).

As the mode of pronunciation changed into dialects among the difierent tribes and clans, they soon experienced great difficulty in being able to comprehend each other, before they had reached any degree of altitude in the construction of the tower, they were compelled to cease their foolish design, they therefore separated not according to the families and clans, but in accordance to the idioms spoken. They called the city, which they had built, Babel, which signifies confusion ; arising from these diflferent idioms which formed various other languages. Those using the same mode of expression united and called themselves a nation. Therefore the building of the tower of Babel was not the source from whence arose the confusion of tongues, but the medium through which it became known that various idioms already existed, and consequently separation took place. It was therefore natural that ,,they were scattered over the face of the whole earth," each nation respectingly occupying a tract of land, wherein to locate dwellings.

Chapter VIIL ABRAM. — 1948 A. M. 2040 B. C.

Among the descendants of Shem, the son of Noah,' was Terah the father of Abram, Nahor and Haran ; the latter died early, leaving a son named Lot, who found a home in the house of his uncle Abram.

Terah lived in a country called Aram Neharaim, where there was a city called "Ur of the Chaldees" in which he resided.

We have no reliable description given to us, concerning the early life of Abram, but this much we may surmise, that he was from his earlier days of a meditative mind, an honest youth, possessed of an enlightened soul, and an excellent character.

The inhabitants of that country, who were subject to an Emperor whose name was Nimrod, were idolaters, that is they diviated from the truth as taught by Adam, Noah and Shem, Viz : that there is but one Grod, who created the universe, rules and governs it ; that man is in duty bound to obey and worship him, that to maintain the pure principles of primitive religion, unimpaired and unadulterated is men's destiny, that in forming human conceptions of Deity, they make idols, and worship them.

Even Terah, the father of Abram became deluded in this respect, he became a carver of idols, and instructed his son Abram in the same vocation.

Abram with his noble mind soon perceived the folly of such worship, and succeeded in influencing his father to adopt his views in this matter, but the fear of the reigning power was too great, neither Terah nor Abram wished to come in contact with the government, so they resolved to emigrate. Abram was seventy five years old when he went with his father, brother, and Lot, his brother's son, and all his family journeyed into the land of Canaan and dwelt in the city of Haran.

Abram, who was inspired with the most sublime ideas, and whose heart was filled with love to God and purity, perceived but one way in which these truths, whieh influenced him as sacred convictions, should become the common property of the human race ; and that was to raise a family or tribe and educate them in those lofty principles, which should emanate perpetually from one generation to another, until all the families of the earth should be participants in the sacred idea, and then by him and his offspring the earth should be blessed.

Fully given to these thoughts, it is no wonder that Abram was moved by a divine voice within him, promising him the assistance of the Almighty, to enable him to succeed in educating them, in all the purity and truth with which his heart was imbued

Chapter IX. ABRAM AND LOT SEPARATE

Terah, the father of Abram died at Haran, being two hundred and five years old. Abram left his brother Nahor in the possession of the paternal inheritance, and took his wife Sarai, Lot his brother's son, and all the persons who had coincided with his religions views, his herds, bondsmen and slaves, and started across the Euphrates, in search of another land, which he might occupy and where he might realize his pious plan, of constituting an independent tribe instructed in his principles and doctrines.

Abram and his followers came to the plain of Moreh, near the city of Sichem ; this fertile tract of land being unoccupied, Abram took formal possession of it, by building an altar, in honor of the One God to the glory of whom he dedicated a new tribe He then journeyed through the land in a southerly direction, and pitched his tent between Bethel and Hai, again he built an altar in honor of the One God, thus taking possession of the land in this name

Further travel in the land was interrupted, there being a scarcity of food. Abram was compelled to search for more cultivated land, and for that reason went to sojourn in Egypt. Here Abram accumulated ricies, consisting of herds, flocks, slaves, gold and silver, and when after a brief sojoura in Egypt, lie again departed to the land, of which he had taken formal possession. He was wealthy and esteemed.

Lot, the brother's son of Abram, also was wealthy in herds and flocks, and both of these had so increased in Egypt, that the pastures became insufficient for their numerous herds, which led to frequent quarrels among the herdsmen of the two relatives.

Abram, seeing this, said to Lot : "Let there be no strife between us, neither between my and thy herdsmen, for we are near relatives, but let us separate rather than live in constant feud.*'

Abram, leaving Lot free choice where to settle, said : *'If thou goest to the right, I shall go to the left ; if thou shouldst choose the left, I will take the right."

Lot chose the fertile plains of Jordan and pitched his tent toward Sodom.

The separation of Lot grieved the Patriarch very much, because having no children himself, he looked upon his brother's son, as his heir, unto whom he could not only leave his earthly property, but also impart those lofty and noble ideas of the One Grod, that he in return might transmit the same to his posterity, thus creating the tribe, which according to Abram' s ideas, should become the blessing of all the families upon earth.

Apprehending the disability of transmitting his principles and doctrines to posterity, Adam grew despondent, but for a moment only, he soon evinced the truth, that such ideas as he possessed are never destined to be lost to the human race, and in the next moment he was again moved by a divine voice within him, promising him good success, in as much as he should have heirs, to whom he could transmit his ideas ; thus with new courage, he removed from thence -in a southerly direction, as far as the plain of Mamre, built an altar there and took possession of it in the name of God. He was now in undisputed possession of a vast and fertile tract of land, on the west side of the river Jordan.

Chapter X. ABRAM SAVES HIS KINSMAN

The land of Sodom, where Lot had made his home, was in a state of dependence to Chedorlaomer, king of Elam. The king of Sodom with four neighboring kings refused obedience to Chedorlaomer, who assisted by three allies came to enforce the same. The five kings resisted, and in a pitched battle in the valley of Siddim, the king of Sodom, with his followers were routed ; and among the captives taken in Sodom was Lot, the son of Abram's brother.

Abram upon hearing^of the fate of his nephew, at once collected all the men he could, three hundred and eighteen in number, and hastened to his rescue.

At Dan he surprised the enemy by night, and achieved a signal victory, recapturing not alone Lot and his substance, but also the captives taken from the king of Sodom, and his followers with all their substance.

Abram restored everything to the rightful owners, and satisfied with having performed his duty towards his kinsman and his fellowmen, he returned to his tent.

Abram was eighty six years old, when a son was born unto him by Hagar, the handmaid of Sarai, whom he named Jshmael.

Chapter XL THE COVENANT AND ITS SIGN.

Abram having a male issue, was full of hope. The obstacle which prevented the realization of his plan seemed now to be removed.

He was the rightful owner of sufiicient landed property, to secure his independence, and possessed besides ample wealth to maintain the same.

He now was obliged to devise means, by which he could contrive to keep his tribe separated from the idolatrous nations around him ; in order that the principles and doctrines, which he wished to instil into their hearts, should not be shaken by the bad example set before them.

In all the important events of his life, Abram was moved by a divine voice within him, promising him assistance, support, and a glorious future : all that this divine voice promised ; became true.

A son was born unto him, and hence his fondest hopes were realized; he had now one other important duty to perform, Viz : that, what he 2* had gained towards the acknowledgment of the One Grod by 'his tribe, should no more be lost. For upwards of thirteen years this thought was uppermost in his mind, he had well weighed its necessity, as also its difficulty.

In his ninety ninth year, Abram was again moved by a divine voice within him, directing him to effect a covenant between himself and his respective offsprings and the One God, whom he acknowledged, and whose doctrines he had taught all his life-time, by virtue of which, they should have a lawful claim to the land, of which he had taken possession, and furthermore, that his posterity should establish a nation, which would worship the Almighty Grod ; and as a sign of this covenant, the divine voice further directed him to introduce circumcision among his tribe,