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

Two things very necessary to be accomplished, in the estimation of the apostles, were, first, to show that Christ outdid the heathen Gods, and even the prophets, in the display of the wonder-exciting miraculous power, and thus proved his divinity; and second, that the prophecies had been fulfilled in his coming and his practical life. And there is reason to believe all the New Testament miracles are founded on and grew out of prophecy. For, although we do not find prophecies in the Old Testament for every miracle related of Christ, yet it is probable, if we had the Book of God, "the Book of Jehu," "the Like of Hezekiah," and other lost books mentioned in the Old Testament, we should find the supposed prophecy for every miracle of the New Testament. We should there find the key to every miracle. The true explanation of the matter seems to be, that the apostolic writers, looking through the Old Testament, and finding texts therein which they believed to be prophetic of the display of the miraculous power of Jesus, and passages which they religiously believed foreshadowed his coming and mission, or some important event in his history, they were impressed with the deepest conviction that God would not suffer any prophecy to go unfulfilled. But when they sat down to write the history of their Messiah, long after his death, they found they had not the evidence before them that the prophecies had been fulfilled. A third of a century had rolled away since his history had been practically before the people. The subject of their narrative had long since gone to "the house of many mansions," and left not a note, or scratch of a pen, of any act of his life behind him. And the current of time had washed away, or partially obliterated, nearly every event of his earthly career. The witnesses had nearly all left the stage of action, and their voices were forever hushed in the silent tomb. What was to be done in such an emergency? It was all-important to show that the prophecies had been fulfilled to the letter in his practical life. This quandary, however, did not beset them long. The difficulty was easily surmounted. Every religious country, including Judea, was full of miraculous legends and astonishing prodigies appertaining to the terrestrial movements of their Gods and demigods, some of which had floated down on the stream of tradition from time immemorial. And all had become blended, confounded, and mixed up together, until it was impossible to know whence they originated, where they belonged, or to what God they appertained. These miraculous stories were so numerous, and so varied in character, that there was no little difficulty in finding which seemed to be the fulfillment of any Messianic prophecy that had been or might be found in the Old Testament; and thus of the hundreds of miraculous stories afloat, one was picked out and assumed to be the fulfillment of the prophecy. With the countless number of such stories before them, which had been for half a century current in the community, they set themselves to work to select and reject, prune and remodel, honestly believing that this miracle was intended to fulfill this prophecy, and that miracle that prophecy, &c. And accordingly we now find it so stated in the New Testament. As, for example, a story had long been going the rounds that the parents of a young God had to flee with him out of the country, to save his life from being destroyed by its jealous ruler. This they supposed must of course refer to Jesus, because they had found a supposed prophecy of such an event in the Jewish bible, when a more thorough acquaintance with history would have taught them that the story did not refer to the ruler of Judea (Herod), but to Cansa, an ancient, jealous, despotic king, who ruled India at a much earlier period. And the story of the darkness at the crucifixion they incorporated as a part of the history of Jesus, because they had seen a text in Joel which they supposed presaged such an event, while, if they had been well versed in oriental history, they would have known that it had long been recorded as the last chapter in the earthly drama of the Hindoo God Chrishna. And so of the other miracles now found related as a part of the history of Jesus. A historical investigation of the matter would have shown the Gospel writers that they were a part of the written history of other and more ancient Gods, and had never formed a part of the practical life of Jesus, or been realized in his experience. This is a more charitable and honorable explanation of the matter than that found in the assumption of some other writers, that every miracle was constructed for the occasion – that it is a sheer fabrication; and yet there are some plausible grounds for this solution of the case.

These critical writers tell us there was a religious persuasion deeply enstamped upon the minds of all religious countries, that God often justified a departure from the truth – the conscientious or veracious faculty being in that age but feebly developed. And the bible itself is full of evidence to establish the allegation. The prophets often disclose it, and the apostles were their strict imitators. Ezekiel represents God as saying, "If a prophet is deceived, I the Lord deceived that prophet." (Ezek. xiv. 9.) And Jeremiah asks God, "Wilt thou be to me as a liar?" (Jer. xv. 8.) While the writer of Kings represents God as putting a lying spirit into the mouth of his own prophets, (i Kings xxii. 23.) And most certainly if God himself might thus habitually depart from the truth, it was an ample warrant for his apostles, as well as the prophets, to adopt the same expedient. The case of Paul lying for the glory of God, which we have cited from Romans iii. 4, proves they were morally capable of doing this. Mosheim tells us that among the early Christians, "it was an almost universally adopted maxim, that it was an act of virtue to deceive and lie, when by so doing they could promote the interest of the church." (Mosh. vol. i. p. 198.) And Mr. Higgins informs us that "great numbers, of every age and of every religion, have been guilty of systematic frauds and falsehoods to support their religions, to an extent of which we can have no conception. They not only practiced it, but they reduced it to system. They avowed it, and they justified it by declaring it to be meritorious to lie in a good cause." (Ana. vol. i. p. 143.) The reader who can hesitate to credit these statements only betrays his ignorance of the moral weakness of human nature, and the imperfect growth in that era of the veracious faculty, which consequently had but a feeble voice in the councils of the mind. Even the most pious and devout professors of religion did not consider a rigid conformity to truth necessary, or morally obligatory, in their labors to promote the glory of God and the salvation of souls. And when direct falsehood was not resorted to, the writer still allowed himself to color, magnify, and invent largely; that is, to draw copiously upon the resources of his imagination, in the way of supplying omissions and defects, and filling out missing links in the chain of history. And hence it is that all ancient sacred history is so profusely inlaid with stories and statements manifestly fabricated for the occasion, without any historical support, and therefore wholly incredible. Let the Christian reader not, however, misapprehend us by supposing we wish to drive him to the extreme alternative of accepting this as the true explanation, or as indicating the real origin of the incredible stories and senseless miraculous feats interwoven into the Gospel life of Jesus. We only offer it as a plausible, but not as the probable explanation. The above citations from the Scriptures and other history prove most clearly that sacred writers were morally capable of fabricating or manufacturing history to supply assumed omissions. And this explanation is twofold more reasonable than to accept the miracles as real occurrences, for such a belief would be at war with common sense, and prostrate our reason beneath our feet. But there is no necessity of adopting lying hypotheses, while the borrowing theory is amply adequate to account for every Gospel miracle. There is not a miraculous story or incredible legend incorporated in the New Testament as a part of the history of Jesus, that was not afloat in some shape or form, on the wings of tradition in nearly every religious country, ages before his birth. The model for each and every miracle was already constructed, was already in the market, and already a part of the history or tradition of other and older Gods. And all that was wanted to make it appear as a part of the history of the Christian's deified Jesus, was to fill in names and dates. Yes, history with a hundred tongues proclaims it as the real explanation of the incredible and the impossible in the history of Jesus Christ. And the evidence is so voluminous and so overwhelming to disprove the common Christian dogma which makes the son of Joseph and Mary a miracle-working God (a portion of which we have presented under the several propositions of this chapter), that it really demolishes the last timber in the Christian fabric, and leaves it a heap of ruins. And we are certain that if we could divest the Christian reader's mind, for a few moments, of an inherited and fostered prejudice, he would see that our explanation is much more rational, more probable, more beautiful than the popular belief, which degrades the illustrious Judean reformer to a level with the heathen thaumaturgist, and gives him the same undignified reputation as a miracle-worker.

But we are sometimes told we are under as much moral obligation to believe in the miracles reported of Jesus, as to believe in any other portion of his history; that we must accept his Gospel history as a whole, or reject it in toto. But this is manifestly a false assumption, and one easily exploded. No person who is acquainted with Grecian history doubts that Alexander the Great was born in Macedonia, and founded a city in Egypt bearing his own name. Yet not one of those readers will credit for a moment what one of his biographers relates of him, that he stopped the sun in its course, or that he had no human father. We all accept Pythagoras as a real entity, while we reject the story of his walking on the air. Are we morally bound to accept Romulus and Remus, founders of Rome, as mere fabulous beings, because their biographers relate the incredible story of their being suckled by a wolf? Many other illustrations might be given in proof of the falsity of the assumption that, because a portion of a man's biography is found to be incredible, the whole must be rejected as false, as unworthy of credence. This would be to annihilate history. For no biography of any person, and no history of any nation, can be accepted as plenarily pure, unmixed truth. There is always more or less chaff with the grain, and it is our privilege and our duty to separate them. And by so doing we not only confer a favor on the cause of truth, but add to the luster and honor of the name of the deceased reformer; and especially is this true of the renowned Judean philanthropist and reformer. Much more lovely and beautiful would his evangelical history stand before the world if stripped of the wild, the weird, and the miraculous. Much more interesting is he when viewed and venerated as a man than when worshipped as a God, guilty of the frequent violation of his own laws, by the display of the miracle-working power.

And much more beautiful and much more rational is the doctrine which accepts every event that ever occurred as the legitimate and harmonious operation of the great machinery of nature, than as the smart trick, the lawless caprice or wild feat, of an arbitrary, wonder-exciting God, performed not to make the people better, more moral or more righteous (for miracles cannot do this), but merely to make them gape and stare, and shout, What a smart God we have got!

And then the belief in miracles involves an utter repudiation of all law, all order, and all system, and introduces in their stead chaos, anarchy, and universal confusion. It is simply "the doctrine of chance." which all orthodox Christendom professes to deprecate and execrate as the quintessence of atheism. But they make a mistake; "chance" is more legitimately the fruit of miracle than of atheism; an assertion which we will here briefly prove.

If the sun may be arrested in his course through the heavens, "the moon turned into blood," and "the stars fall from the heaven," – sticks turned into serpents, water into blood, and dust into lice, – all of which orthodox Christians profess to believe were witnessed in the days of Moses and Christ, then everything is thrown upon the wheel of chance; everything is involved in uncertainty. If the course of nature could be arrested, or the natural qualities of objects changed by the prayer of a prophet, patriarch, or apostle, then the food set before us to eat may suddenly, in compliance with the prayers of some absent saint, become a deadly poison; the clothes we wear may be instantly transformed into virulent adders, which may inflict the fatal sting before we suspect it; some favorite servant of God (a Moses or an Elijah) might be this moment praying to God to stop the dews from falling, or the rain from descending for the next three months, or three years, as the latter is reported as doing (see James v. 17), so that we could not plant with any certainty that the seed would grow, or that we should be rewarded by a crop. Such would be the incertitude, such the "chance" against us in everything in which we might engage, if it were true that God ever intercepts the action of his laws by working a miracle, that we should eventually become discouraged by this chaos of "chance," the wheels of industry would stop, and the car of civilization go backward. If it were true, as taught by orthodox Christians, that "God in his providence," or "God in the dispensation of his providence," often "visits people with sickness," then it would be useless to study the laws of health with a view of complying with them. For we could not know in any case whether our sickness had been brought upon us by, an "overruling providence," or by our own imprudence. Our inventives to study and comply with these laws, if there could be any, would consequently be very weak indeed, for we might comply with every physiological requisition, and yet there would be several "chances," against us that to-morrow we may be stretched upon a "sick bed and rolling pillow by the visitation of God." Thus the doctrine of miracles is shown to be pre-eminently the doctrine of "chance."

The doctrine of miraculous agency makes God an imperfect being, by implying that his laws were defective in their original construction, that by mistake he left some emergency unprovided for, and now has to supply the omission by an afterclap exercise of power. Or if his laws were originally perfect, then the working of a miracle would disturb them, and make them imperfect; if originally imperfect, then God himself must have been imperfect, and hence no God at all. Think of a wonderworking God violating, suspending, or intercepting his own laws. Such a God would be a puerile, short-sighted being, that only ignorant and uncultivated minds could admire and adore.

The age of miracles, however, is gone. The belief in divine prodigies has receded before the advancing genius of civilization. It has died away in the exact ratio of the progress of science and general intelligence. And a thorough acquaintance with nature's laws will banish the last vestige of such a belief. Hence it is that the most illiterate and ignorant nations and tribes have always been able to recount the longest list of miraculous prodigies achieved by a disorderly God, who seems to have taken pleasure in violating his own laws, or suspending them, for the most trivial purposes.

Yes, the time is approaching when the belief in a "miraculous interposition" or "special providences" must pass away under the lights of science and civilization, and be numbered amongst the things which have been and can be no more, and men will cherish more noble and elevated ideas of the great Ruler of the universe, who is infinite in order, infinite in wisdom, ay, infinite in all his attributes and virtues, ever unchangeably the same.

II. Prophecy, the second Pillar of the Christian Faith, proves as much for Heathenism and Spiritualism.

Truthful prophecy, attested to be such by its fulfillment, is assumed to be one of the basic pillars and one of the main proofs of the truth of the Christian religion. But the following consideration will show that this assumption has no logical force, or real, tangible foundation.

First. Every ancient system of religion had its prophets and seers, who professed to be able to foresee events of the future. And we find but little difference in the proofs each one has left to the world that they possessed this power, if we except the Greeks and Romans, some of whom evidently excelled all the Jewish prophets in their ability to take cognizance of events lying behind the curtain of time. Tacitus, the Latin historian, prophesied the downfall of the Roman empire and its attendant calamities more than five hundred years before its occurrence, which was fulfilled to the letter. And Solon, one of the seven wise men of Greece, foresaw and foretold a series of calamities which befell the Athenians two hundred years before they were realized. A still more remarkable example is furnished in the history of Marcus Tullius Cicero, who, writing of the future, with his mind fixed on the west, about 50 B. C., exclaimed, "There will arise after many ages (if we may credit the Sibylline oracles), a hero who will deliver his oppressed countrymen from bondage" – a prophecy most signally fulfilled in the life of General Washington. Many other examples of heathen prophecy and their fulfillment might be cited, if we had space for them.

Second. The history of modern spiritualism furnishes many cases of future events being predicted long before they took place. In fact, many of the most important events of modern times which have occurred in this and other countries, were foreseen and foretold by spiritual seers known as "seeing mediums," when there was not the slightest probability that such events would ever occur. We will cite one or two cases, by way of proof and illustration. A few years ago John P. Coles, of New York, known as a spiritual medium, prophesied, when under spirit control, that Nicholas of Russia would shortly have difficulty with his secretary Menzicoff, and just three months from that time would die – a prediction that was fulfilled to the very letter and to the very hour. And yet there was not the slightest probability, externally indicated, at the time the prophecy was uttered, that either of these events would ever be realized. And this prophecy, let it be noted, was published in the New York Times at least two months before it was verified, thus proving that the prediction was not an "afterclap" affair, but preceded the event. Take another example. The serious calamity which befell the ill-fated steamer known as the Arctic, which was lost at sea a number of years ago, with all on board, was prophetically described in minute detail, by a spirit medium, several months before it occurred; and was seen and described by another medium, while taking place more than a thousand miles distant. The proof is at our command. And the late disastrous war was foreseen and described by Cora Tappan, of New York, and other mediums, and its principal events pointed out long before the war broke out – a fact which is now a matter of history. These are only a few cases out of hundreds that might be cited of a similar character, drawn from the practical history of modern spiritualism. If, then, prophecy can do anything toward the truth or divine emanation of the Christian religion, it must do the same for the heathen and spiritual systems. And thus proving too much, it proves nothing at all.

Third. The Jewish prophecies not fulfilled. We have examined critically the various texts of the Christian bible called prophecies, and find that, if claimed as predictions of the future events beyond the powers of the natural mind to foresee, they have all failed. But few of them have been fulfilled in any sense, and those few required no divine prescience to foresee the result. Many events have transpired in every country, which the natural sagacity of the most observant minds in that country had anticipated as the result of natural causes, such as the ravages and downfall of cities and the overthrow of empires by the merciless hand of war. The Jewish prophet, fostering a spirit of envy and enmity towards Egypt, Babylon, and other superior kingdoms, because they had been overpowered by them and long held in subjection to their superior sway, were always prophesying evil things of these principalities. And though some of the evils which constituted the burden of prophecy might have been reasonably anticipated as natural occurrences, it is a signal fact they never transpired at all, – such as the total destruction of Babylon, Tyre, Damascus, and other cities belonging to those hostile kingdoms the Jews so much envied and execrated. Look, for proof, at the case of Damascus. The prophets Isaiah, Jeremiah, and Ezekiel, all poured out their fulminatory thunders upon this city. Isaiah declared it should be a "ruinous heap." (Isa. xvii. I.) And Jeremiah predicted its destruction by fire. (Jer. xlix. 27.) And yet, notwithstanding these predictions of ruin, Damascus still stands as "one of the paradises of the earth," as one writer styles it, with a population, according to Burckhart, of not less than two hundred and fifty thousand, being one of the most magnificent and prosperous commercial cities on the globe. Instead of being blotted out of existence, as the Jewish prophets prayed and predicted, it has suffered less by ravages of war and the scythe of time than almost any other city of the east. It has stood nearly three thousand years without becoming a "ruinous heap," or being consumed by fire or destroyed by war. (Jer. xlix. 26.) And the prophecy against Tyre has most signally failed also. Ezekiel declared it should be destroyed by Nebuchadnezzar, and never be found again. (Ezek. xxvi. – xxix.) But two hundred and fifty years after Nebuchadnezzar's time Alexander found it a strong commercial city. And it still contains a population of five thousand or more. St. Jerome, of the fourth century, declared it to be then the finest city of Phoenicia, and was astonished that Ezekiel's prophecy had so utterly failed.

And Isaiah's famous prediction against Babylon furnishes another proof of the utter failure of Jewish prophecy. He declared, after predicting its destruction, "It shall never be inhabited, neither shall it be dwelt in from generation to generation, neither shall the Arabian pitch tent there." (Isa. xiii. 20.) Of course he desired it should be so. But, unfortunately for his credit as a prophet, it never suffered such a calamity. On the contrary, according to Layard and Rawlinson, British commissioners who recently visited the place, it now presents "all the activity of a hive of bees" (to use Layard's language), and contains several thousand inhabitants, though its name is, since rebuilt, called Hillah. And thus the prophecy is falsified. "No," exclaims a good Christian brother, in forlorn hope, it may be fulfilled yet. But if he will examine the language of the prophecy, he will find he is entirely cut off from this "saving clause." The prophet says, "Her time is near to come, and her days shall not be prolonged." (Isa. xiii. 22.) Thus it is evident the prophecy was to be fulfilled in that age and generation. The failure, then, is absolute and indisputable. And these are but mere samples of the complete failure of every text called a prophecy, when applied to the prognostication of future events. Numerous texts can be found in the prophets auguring evil for Egypt, which have made no approximation toward fulfillment. Ezekiel prophesied "the fall of Egypt," "the desolation of Egypt," "the destruction of Egypt," &c., not one of which calamities has ever been realized in her experience. Prophecies respecting the restoration of the lost tribes and the perpetuity of the Israelitish throne are complete failures; also all "the Messianic prophecies," so called. (See Chap. II.) With respect to the prophecy on Babylon, it may be further observed that while the prophet declares, "Neither shall the Arabian pitch tent there" (Isa. xiii. 22), Layard declares that is the very thing they did do while he was there. He says he saw a number of Arabian tents pitched on the ground; thus proving a failure of the prophecy all round in every particular. (See note page Fourth). The bible itself is a witness that truthful prophecy can do nothing toward authenticating a religion, or toward proving the prophet divinely inspired. The same damaging concession is made here as in the case of miracles, that a heathen and an unbeliever could and did succeed as well as the true disciples of the faith. The proof of this statement is found in the history of Balaam. His figurative representation of a star coming out of Jacob and a scepter out of Judah (see Numb. chap. xxiv.) is often quoted by Christian writers as presaging or prefiguring the coming of Christ, – thus making a heathen and an unbeliever the oracle of a Messianic prophecy, and a heathen, too, of sinful and ungodly habits. So that the Christian subterfuge is not available here, that "God might make a righteous man of any nation the vehicle of prophecy." For we have the express declaration of the bible itself that he was not a righteous man, but the very reverse. Peter tells us, "He loved the wages of unrighteousness," at the very time this prophecy so called was uttered ( see 2 Peter ii. 13 ), which prostrates forever the Christian plea the "he might have possessed the true spirit of prophecy by virtue of being a righteous man," and drives us to the admission that an unconverted savage and ungodly heathen unbeliever could make a true prophecy. It not being necessary, then, to be a Jew, or a Christian, or a believer, or even a moral man, to foresee or foretell the far-off important events of the future, the argument falls forever to the ground that the fulfillment of the Jewish prophecies, if admitted to have been fulfilled, could do anything toward proving the truth or divine acceptance of the religion of the bible, or its superiority over any heathen or oriental religion then or subsequently known to history, as they all present the same evidence of being endowed with the true spirit of prophecy. All argument for Christianity based on the prophecies, or "the gift of prophecy," is, then, forever at an end, as it has been shown that the power to foretell future events is not restricted by the bible itself to any nation, to any religion, to any faith, to any belief, or to any moral or religious qualification. What, then, is prophecy worth, or what does it prove? Another case, and one similar to that of Balaam in its essential points, is found in the New Testament. Caiaphas, though not claiming to be any part of a believer, utters a prophecy in the interest of the Christian religion for which the bible itself gives him full credit as a prophet. Here, then, is another case of a heathen stealing the Christian's thunder, and another proof that the spirit of true prophecy has never been confined to any nation or any religion; and hence, according to the teachings of the bible itself, does nothing at all toward establishing the exalted claims of Christianity, or toward proving its superiority over other systems of religion.