The World's Sixteen Crucified Saviors; Or, Christianity Before Christ

And this great crisis was to bring down the Omnipotent Divine Judge from the throne of heaven; that is, the Almighty being who caused it was to come down, or send his Son to call the nations to judgment, and drown the world, or set it on fire. The first destruction according to the tradition of the Chaldeans, Persians, Assyrians, Mexicans, and some other nations, was to be by water, and the next by fire, when the oceans, seas, and lakes were to be converted into ashes. And Christ's apostles seemed to have cherished this tradition. Peter says, "whereby the world that was then, being overflowed by water, perished. But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment," (2 Peter iii. 6.) This was a pagan belief long prior to the era of Peter. Josephus says, "Adam predicted that the world would be twice destroyed, once by water, next by fire." A writer says, "A glorious, blissful future attends the destruction of the world by fire, and the reappearance of Vishnu (i. e., eleventh incarnation of Vishnu) has been for several thousand years the hopeful anticipation of India." "The last coming of Vishnu in power and glory," says another writer, "to consummate the final overthrow of evil, sin, and death, is so firmly fixed in the minds of the devotees, that they have an annual festival in commemoration of their prophesy referring to it, at which they exclaim, in a loud voice, 'When will the Divine Helper come? when will the Deliverer appear?'"

At the consummation of this event, "a comet will roll under the moon and set the world on fire;" so affirms their bible. And the Persian bible, the Zend-Avesta, in like manner predicts that "a star, with a tail in course of its revolution, will strike the earth and set it on fire." Seneca predicts that "the time will come when the world will be wrapped in flames, and the opposite powers in conflict will mutually destroy each other."

Ovid prophesies poetically, —

"For thus the stern, unyielding Fates decree.That earth, air, heaven, with the capacious sea,All shall fall victims to devouring fire,And in fierce flames the blazing orbs expire."Lucian, in a like spirit, exclaims, —"One vast, appointed flame, by Fate's decree,Shall waste yon azure heavens, the earth and sea."

The Egyptians marked their houses with red, to indicate that the world would be destroyed by fire. Orpheus, 1200 B. C., at the inauguration of the eighth Cycle, entertained fearful forebodings of the speedy destruction of the world by water or fire. Some nations held that the alternate destruction of the world by water and fire had already occurred, and would occur again. Theopompus informs us that some of the orientalists believed that "the God of light and the God of darkness reigned by turn every six thousand years" (commencing with an astronomical Cycle of course), and that during this period the other was held in subjection, which finally resulted in "a war in heaven;" a counterpart to St. John's story. (See Rev. chap. xii.)

This accords with Volney's statement, that "it was recorded in the sacred books of the Persians and Chaldeans that the world, composed of a total revolution of twelve thousand periods, was divided into two partial revolutions of six thousand years each – one being the reign of good, and the other the reign of evil." (Ruins, p. 244.) This belief was disseminated through most of the nations. One of these revolutions was produced, some believed, by a concussion of worlds, which displaced the ocean and seas, and thus produced a general flood, which drowned every living thing on the earth. The next revolution will be caused by a collision of worlds, which will produce fire, and burn the earth to ashes.

Now, let it be noted that all of these grand epochs were founded on Cycles, and accompanied by the tradition of a God being born upon the earth (conceived by a virgin maid), or descending in person; that is, men were promoted to the Godhead. And in this way Jesus Christ was deified. Volney explains the matter thus: "Now, according to the Jewish computation, six thousand years had nearly elapsed since the supposed creation of the world (according to their chronology). This coincidence produced considerable fermentation in the minds of the people. Nothing was thought of but the approaching termination. The great Mediator and Final Judge was expected, and his advent desired, that an end might be put to their calamities." (Ruins, p. 168).

Mr. Higgins corroborates this statement, when he tells us that "about the time of the Cæsars, there seems to have been a general expectation that some Great One was to appear. And finally, when the Cycle had passed, the people, the Jew-Christians, began to look about to see who that Great One was. Some fixed on Herod, some on Julius Cæsar, and some on others. But finally public opinion settled on one Jesus of Nazareth, on account of his superiority in morals and intellect, while the Hindoos deified Salavahana, the Greeks Apollonious, &c." And thus science and history join hand in hand to explain most beautifully and conclusively the greatest mystery that ever brought two hundred millions of people daily upon their knees – the apotheosis, or deification of "the man Christ Jesus."

CHAPTER XXXI. CHRISTIANITY DERIVED FROM HEATHEN AND ORIENTAL SYSTEMS

MORE than twenty thousand sermons are preached in the Christian pulpits, on every recurring Sabbath, to convince the people that the religion and morality taught and practiced by Jesus Christ was of divine emanation, and was never before taught in the world, – that his system of morality was without a parallel, and his practical life without a precedent, – that the doctrine of self-denial, humility, unselfishness, benevolence, and charity, – also devout piety, kind treatment of enemies, and love for the human race, which he preached and practiced, had never before been exemplified in the life and teachings of any individual or nation. But a thorough acquaintance with the history and moral systems of some of the oriental nations, and the practical lives of piety and self-denial exemplified in their leading men long anterior to the birth of Christ, and long before the name of Christianity was anywhere known, must convince any unprejudiced mind that such a claim is without foundation. And to prove it, we will here institute a critical comparison between Christianity and some of the older systems with respect to the essential spirit of their teachings, and observe how utterly untenable and groundless is the dogmatic assumption which claims for the Christian religion either any originality or any superiority. Of course if their is nothing new or original, there is nothing superior.

We will first arrange Christianity side by side with the ancient system known as Essenism – a religion whose origin has never been discovered, though it is known that the Essenes existed in the days of Jonathan Maccabeus, B. C. 150, and that they were of Jewish origin, and constituted one of the three Jewish sects (the other two being Pharisees and Sadducees). We have but fragments of their history as furnished by Philo, Josephus, Pliny, and their copyists, Eusebius, Dr. Ginsburg, and others, on whose authority we will proceed to show that Alexandrian and Judean Essenism was identically the same system in spirit and essence as its successor Judean Christianity; in other words, Judean Christianity teaches the same doctrines and moral precepts which had been previously inculcated by the disciples of the Essenian religion.

A PARALLEL EXHIBITION OF THE PRECEPTS AND PRACTICAL LIVES OF CHRIST AND THE ESSENES.

We will condense from Philo, Josephus, and other authors.

1. Philo says, "It is our first duty to seek the kingdom of God and his righteousness so the Essenes believed and taught."

Scripture parallel. "Seek first the kingdom of God, and his righteousness, and all else shall be added." (Matt. vi. 33; Luke xii. 31.)

2. Philo says, "They abjured all amusements, all elegances, and all pleasures of the senses."

Scripture parallel. "Forsake the world and the things thereof."

3. The Essenes say, "Lay up nothing on earth, but fix your mind solely on heaven."

Scripture parallel. "Lay not up treasures on earth," &c.

4. "The Essenes, having laid aside all the anxieties of life," says Philo, "and leaving society, they make their residence in solitary wilds and in gardens."

Scripture parallel. "They wandered in deserts, and in mountains, and in dens, and in caves of the earth." (Heb. xi. 38.)

5. Josephus says, "They neither buy nor sell among themselves, but give of what they have to him that wanteth."

Scripture parallel. "And parted them (their goods) to all men as every man had need." (Acts ii. 45.)

6. Eusebius says, "Even as it is related in the Acts of the Apostles, all (the Esseues)… were wont to sell their possessions and their substance, and divide among all according as any one had need, so that there was not one among them in want."

Scripture parallel. "Neither was their any among them that lacked, for as many as were possessors of lands or houses sold them, and brought the price of the things that were sold, &c." (Acts iv. 34.)

7. Eusebius says, "For whoever, of Christ's disciples, were owners of estates or houses, sold them, and brought the price thereof, and laid them at the apostles' feet, and distribution was made as every one had need. So Philo relates things exactly similar of the Essenes."

Scripture parallel. (The text above quoted.)

8. "Philo tells us (says Eusebius) that the Essenes forsook father, mother, brothers and sisters, houses and lands, for their religion."

Scripture parallel. "Whosoever forsaketh not father and mother, houses and lands, &c. cannot be my disciples."

9. "Their being sometimes called monks was owing to their abstraction from the world," says Eusebius.

Scripture parallel. "They are not of the world, even as I am not of the world." (John xvii. 16.)

10. "And the name Ascetics was applied to them on account of their rigid discipline, their prayers, fasting, self-mortification, &c., as they made themselves eunuchs."

Scripture parallel. "There be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake."

11. "They maintained a perfect community of goods, and an equality of external rank." (Mich. vol. iv. p. 83.)

Scripture parallel. "Whosoever will be chief among you, let him be your servant." (Matt. xx. 27.)

12. "The Essenes had all things in common, and appointed one of their number to manage the common bag." (Dr. Ginsburg.)

Scripture parallel "And had all things in common." (Acts ii. 44; see also Acts iv. 32.)

13. "All ornamental dress they (Essenes) detested." (Mich. vol. iv. p. 83.)

Scripture parallel. "Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, and putting on of apparel." (1 Peter iii. 3.)

14. "They would call no man master." (Mich.)

Scripture parallel. "Be not called Rabbi, for one is your Master." (Matt, xxiii. 8.)

15. "They said the Creator made all mankind equal." (Mich.)

Scripture parallel. "God hath made of one blood all them that dwell upon the earth."

16. "They renounced oaths, saying, He who cannot be believed without swearing is condemned already." (Mich.)

Scripture parallel. "Swear not at all."

17. "They would not eat anything which had blood in it, or meat which had been offered to idols. Their food was hyssop, and bread, and salt; and water their only drink." (Mich.)

Scripture parallel. "That ye abstain from meat offered to idols, and from blood." (Acts xv. 29.)

18. "Take nothing with them, neither meat or drink, nor anything necessary for the wants of the body."

Scripture parallel. "Take nothing for your journey; neither staves nor script; neither bread, neither money, neither have two coats apiece."

19. "They expounded the literal sense of the Holy Scriptures by allegory."

Scripture parallel. "Which things are an allegory." (Gal. iv. 24.)

20. "They abjured the pleasures of the body, not desiring mortal offspring, and they renounced marriage, believing it to be detrimental to a holy life." (Mich.)

Scripture parallel. It will be recollected that neither Jesus nor Paul ever married, and that they discouraged the marriage relation. Christ says, "They that shall be counted worthy of that world and the resurrection neither marry nor are given in marriage." And Paul says, "The unmarried careth for the things of the Lord." (i Cor. vii. 32.)

21. "They strove to disengage their minds entirely from the world."

Scripture parallel. "If any man love the world, the love of the Father is not in him."

22. "Devoting themselves to the Lord, they provide not for future subsistence."

Scripture parallel. "Take no thought for the morrow, what ye shall eat and drink," &c.

23. "Regarding the body as a prison, they were ashamed to give it sustenance." (c. ii. 71.)

Scripture parallel. "Who shall change our vile bodies?" (Phil. iii. 21.)

24. "They spent nearly all their time in silent meditation and inward prayer." (c. ii. 71.)

Scripture parallel. "Men ought always to pray." (Luke xviii. 1.) "Pray without ceasing." (1 Thess. v. 17.)

25. "Believing the poor were the Lord's favorites, they vowed perpetual chastity and poverty." (c. ii. 71.)

Scripture parallel. "Blessed be ye poor." (Luke vi. 20.) "Hath not God chosen the poor?" (James ii. 5.)

26. "They devoted themselves entirely to contemplation in divine things." (c. ii. 71.)

Scripture parallel. "Mediate upon these (divine) things; give thyself wholly to them." (1 Tim. iv. 15.)

27. "They fasted often, sometimes tasting food but once in three or even six days."

Scripture parallel. Christ's disciples were "in fastings often." (2 Cor. xi. 27; see also v. 34.)

28. "They offered no sacrifices, believing that a serious and devout soul was most acceptable." (c. ii. 71.)

Scripture parallel. "There is no more offering for sin." (Heb. x. 18.)

29. "They believed in and practiced baptizing the dead." (c. ii. 71.)

Scripture parallel. "Else what shall they do which are baptized for the dead." (1 Cor. xv. 29.)

30. "They gave a mystical sense to the Scriptures, disregarding the letter."

Scripture parallel. "The letter killeth, but the spirit maketh alive." (1 Cor. iii. 6.)

31. "They taught by metaphors, symbols, and parables."

Scripture parallel. "Without a parable spake he not unto them." (Matt. xiii. 34.)

32. "They had many mysteries in their religion which they were sworn to keep secret."

Scripture parallel. "To you it is given to know the mysteries of the kingdom; to them it is not given." (Matt xiii. 11.) "Great is the mystery of godliness."

33. "They had in their churches, bishops, elders, deacons, and priests."

Scripture parallel. "Ordained elders in every church." (Acts xiv. 23.) For "deacons," see 1 Tim. iii. 1.

34. "When assembled together they would often sing psalms."

Scripture parallel. "Teaching and admonishing one another in psalms." (Col. iii. 16.)

35. "They healed and cured the minds and bodies of those who joined them."

Scripture parallel "Healing all manner of sickness," &c. (Matt iv. 23.)

36. "They practiced certain ceremonial purifications by water."

Scripture parallel. "The accomplishment of the days of purification." (Acts xxi. 26.)

37. "They assembled at the Sabbath festivals clothed in white garments."

Scripture parallel "Shall be clothed in white garments." (Rev. iii. 4.)

38. "They disbelieved in the resurrection of the external body."

Scripture parallel "It is sown a natural body, it is raised a spiritual body." (1 Cor. xv. 44.)

39. Pliny says, "They were the only sort of men who lived without money and without women."

Scripture parallel\ "The love of money is the root of all evil." (1 Tim. vi. 10.) Christ's disciples travelled without money and without scrip, and "eschew the lusts of the flesh."

40. "They practiced the extremest charity to the poor." (c. ii. 71.)

Scripture parallel "Bestow all thy goods to feed the poor." (1 Cor. xiii. 3.)

41. "They were skillful in interpreting dreams, and in foretelling future events."

Scripture parallel "Your sons and daughters shall prophesy, and your old men shall dream dreams." (Acts ii. 17.)

42. "They believed in a paradise… and in a place of never-ending lamentations."

Scripture parallel "Life everlasting." (Gal. viii. 8.) "Weeping, wailing, and gnashing of teeth." (Matt. xiii. 42.)

43. "They affirmed," says Josephus, "that God foreordained all the events of human life."

Scripture parallel' "Foreordained before the foundation of the world." (1 Peter.)

44. "They believed in Mediators between God and the souls of men."

Scripture parallel. "One Mediator between God and men." (1 Tim. ii. 5.)

45. "They practiced the pantomimic representation of the death, burial, and resurrection of God" – Christ the Spirit.

Scripture parallel. With respect to the death, burial, and resurrection of Christ, see 1 Cor. xv. 4.

46. "They inculcated the forgiveness of injuries."

Scripture parallel. "Father, forgive them; for they know not what they do." (Luke xxiii. 34.)

47. "They totally disapproved of all war."

Scripture parallel "If my kingdom were of this world, then would my servants fight." (John xviii. 36.)

48. "They inculcated obedience to magistrates, and to the civil authorities."

Scripture parallel. "Obey them which have the rule over you." (Heb. xiii. 17; xxvi. 65.)

49. "They retired within themselves to receive interior revelations of divine truth." (c. ii. 71.)

Scripture parallel. "Every one of you hath a revelation." (1 Cor. xiv. 26.)

50. "They were scrupulous in speaking the truth."

Scripture parallel "Speaking all things in truth." (2 Cor. vii. 14.)

51. "They perform many wonderful miracles."

Scripture parallel Many texts teach us that Christ and his apostles did the same.

52. "Essenism put all its members upon the same level, forbidding the exercise of authority of one over another." (Dr. Ginsburg.)

Scripture parallel. Christ did the same. For proof, see Matt. xx. 25; Mark ix. 35.

53. "Essenism laid the greatest stress on being meek and lowly in spirit." (Dr. Ginsburg.)

Scripture parallel. See Matt. v. 5; ix. 28.

54. "The Essenes commended the poor in spirit, those who hunger and thirst after righteousness, and the merciful, and the pure in heart." (Dr Ginsburg.)

Scripture parallel. For proof that Christ did the same, see Matt.

55. "The Essenes commended the peacemakers." (Dr. Ginsburg.)

Scripture parallel. "Blessed are the peacemakers."

56. "The Essenes declared their disciples must cast out evil spirits, and perform miraculous cures, as signs and proof of their faith." (Dr. Ginsburg.)

Scripture parallel. Christ's disciples were to cast out devils, heal the sick, and raise the dead, &c., as signs and proof of their faith. (Mark xvi. 17.)

57. "They sacrificed the lusts of the flesh to gain spiritual happiness."

Scripture parallel. "You abstain from fleshly lusts." (1 Peter ii. 11.)

58. "The breaking of bread was a veritable ordinance among the Essenes."

Scripture parallel. "He (Jesus) took bread, and gave thanks, and brake it." (Luke xxii. 19.)

59. "The Essenes enjoined the loving of enemies." (Philo.)

Scripture parallel. So did Christ say, "Love your enemies," &c.

60. The Essenes enjoined, "Doing unto others as you would have them do unto you."

Scripture parallel' The Confucian golden rule, as taught by Christ.

This parallel might be extended much further, but we will proceed to present the reader with a general description of Essenism, as furnished us by Philo, Josephus, and some Christian writers. Philo, who was born in Alexandria 20 B. C., and lived to 60 A. D., and who was himself an Essenian Jew, in his account of them, says, "They do not lay up treasures of gold or silver… but provide themselves only with the necessities of life." Paul afterwards, having caught the same spirit, advises the same course of life. "Having food and raiment, therewith be content." Contentment of mind they regarded as the greatest of riches. They make no instruments of war. They repudiate every inducement to covetousness. None are held as slaves, but all are free, and serve each other. They are instructed in piety and holiness, righteousness, economy, &c. They are guided by a threefold rule: love of God, love of virtue, and love of mankind. Of their love of God they give innumerable demonstrations, which is found in their constant and unalterable holiness throughout the whole of their lives, their avoidance of oaths and falsehoods, and their firm belief that God is the source of all good, but of nothing evil. "Of their love of virtue they give proof in their contempt for money, fame, and pleasures, their continence, easy satisfying of their wants, their simplicity, modesty," &c. Their love of man is proved by their benevolence and equality, and their having all things in common, which is beyond all deception. They reverence and take care of the aged, as children do their parents. (Condensed from Philo's treatise, "Every Virtuous Man is Free.")

Josephus, 37 A. D., and who was also at one time a member of the Essenian Brotherhood, furnishes another fragmentary account of the Essenes in his "Jewish Wars," of which the following is the substance: —

"They love each other more than others (that is, are "partial to the household of faith"); they despise riches, and have all things in common, so that there is neither abjectness of poverty nor distinction of riches among them; they change neither garments nor shoes till they are worn out or become unfit for use; they neither buy nor sell among themselves; their piety is extraordinary; they never speak about wordly matters before sunrise; they are girt about with a linen apron, and have a baptism of cold water; they eat but one kind of a food at a time, and commence with a prayer, and the priest must say grace before any one eats (that is, breaks and blesses as Christ did); they also return thanks after eating, and then put off their white garments; strangers were made welcome at their tables without money and without price; they give food to the hungry and the needy and show mercy to all; they curb their passions, restrain their anger, and claim to be ministers of peace; an oath they regard as worse than perjury; they excommunicate offenders ('Go tell it to the churches, says Christ); they condemn finery in dress; though condemning in most solemn terms oaths, members were admitted to the secret brotherhood by an oath ('See thou tell no man,' said Christ); they endured pain with heroic fortitude, and regarded an honorable death as better than long life; they read and study their Holy Scriptures from youth, often prophesy, and it was very seldom they failed in their predictions."

Dr. Ginburg's testimony, abridged, is as follows: —

"The Essenes had a high appreciations of the inspired law of God. The highest aim of their lives was to become fit temples of the Holy Ghost (see i Cor. vi. 19); also to perform miraculous cures, and to be spiritually qualified for forerunners of the Messiah. They taught the duty of mortifying the flesh and the lusts thereof, and to become meek and lowly in spirit; they answered by yea, yea, and nay, nay (see Matt.), scrupulously avoiding oaths; they avoided impure contact with the heathen and the world's people, and lived retired from the world, being in numbers about four thousand; they strove to be like the angels of heaven; there were no rich and poor, or masters and servants, amongst them; they lived peaceably with all men; a mysterious silence was observed while eating; a solemn oath was required on becoming a member of the secret order, which required three things: