The Christian Creed; or, What it is Blasphemy to Deny

It is of divine authority that "every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth after their kinds, went forth out of the ark" (Gen. viii., 19), and that Noah, lest his god should not have had his appetite for slaughter satiated by the putrifying masses of the drowned dead, scattered over the face of the whole earth, took "of every clean beast and of every clean fowl" (v. 20), and offered up his puny sacrifice by fire from the few living things left from the huge sacrifice by water. It is blasphemy to deny that as the fumes of the roasting animals went up "the Lord smelled a sweet savor" (v. 21), and gratefully declared: "neither will I again smite any more every thing living, as I have done" (v. 21). So that god appears to have made man, then to have repented that he made him, then to have destroyed him, and then to have been half sorry once more, declaring that he would not do it again. And this is the god in "whom is no variableness, neither shadow of turning" (James i., 17). It certainly required a revelation to tell us so.

It is of divine authority that the "fear" and "dread" of man is on every "beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea" (Gen. ix., 2). This fear is not very evident in the tiger as he tears a man in pieces, in the vulture who picks out the eyes of the dying traveller, in the shark who snaps in twain the swimming sailor; yet it is consoling to know that they are all trembling with dread of their prey as they swallow the toothsome morsel. The "covenant which is between me and you and every living creature of all flesh" (Gen. ix., 15) is rather funny; if it were not blasphemy to deny it I should scarcely have conceived of god entering into a covenant with, say, a black-beetle. The covenant is not of much use to individuals apparently, though entered into with "every" one of them, for though god promises that he will not again drown them all en masse, he gives no pledge as to drowning in detail, and this is quite as unpleasant to the victims.

It is blasphemy to deny that 4,130 years ago "the whole earth was of one language and of one speech" (Gen. xi., 1), and the whole science of philology is therefore a delusion and a snare. As "they" – the whole earth-"journeyed from the east," they "found a plain," and made up their minds to build "a city and a tower whose top may reach unto heaven" (verses 2 and 4). It is blasphemy to deny that god-who at that time appears to have known little about the laws of gravitation or the difficulty of breathing, say, five miles up-thought they might succeed, and, being omnipresent, he changed his place, and "came down to see the city and the tower which the children of men builded." In order to prevent the appearance of the top of the tower in heaven-heaven being above the firmament, the firmament having the stars set in it, and the nearest fixed star being 5,480,490,000,000 miles away, so that if they had directed their tower towards this star, and had built at the rate of ten miles a day, it would have taken them more than 1,501,504,109 years to reach heaven, that is, they would have had to build for 1,501,599,979 years onwards from the present time-god being afraid that they would storm his realm, took the trouble to confound their language, so that they might not understand each other's speech. When we read of the Titans trying to storm heaven, we know that the story is a myth; but the same fable is "Bible truth" in Genesis, and it is blasphemy to deny it, foolish as it is.

It is blasphemy to deny that when Terah was 70 years of age he begat Abram (Gen. xi., 26), and that he died when he was 205 years of age (verse 32); it is blasphemy to deny that Abram was 75 years old when he departed out of Haran and went into Canaan (Gen. xii., 4, 5); it is blasphemy to deny that Abram stayed in Haran until after his father's death (Acts vii., 4); that is, it is blasphemy to deny that the 135 years of Terah's life are of exactly the same length as the 75 years of Abram's life. Anyone who believes not that 135=75 will be damned. Moral, parents should not allow their children to learn arithmetic, for by so doing they imperil their immortal souls, and risk their committal to gaol by the tender mercies of Mr. Justice North.

Sarai, about whose age there is some doubt, in consequence of the great length of her husband's years, was a very fair woman; reckoning by Terah's age, she must have been at this time at least 160 years old (supposing that she married at 15), but she seems to have been only 90 years of age at least 25 years later (Gen. xvii., 17). However, whether she was a fair woman of 160 summers, or a gay young thing of only 65, she proved to be indeed a treasure to her husband. For it is of divine authority that faithful Abraham pretended that his wife was only his sister, and allowed King Pharaoh to take her and to pay him for her "sheep, and oxen, and he-asses, and menservants, and maidservants, and she-asses, and camels" (Gen. xii., 16); it is blasphemy to deny that god plagued poor innocent "Pharaoh and his house with great plagues" because they were deceived by his friend's shameless venality and lying, and that when Pharaoh discovered the fraud, Abram took himself off with his wife and all he had gained by her sale, being, as the sacred narrative naively remarks, "very rich" (Gen. xiii., 2) after this transaction.

It is blasphemy to deny that "he [god] is faithful that promised" (Heb. x., 23); it is also blasphemy to deny that he [god] broke his promises. For he promised Abram, over and over again, that he would give to him as well as to his seed the land of Canaan (Gen. xiii., 15; xv., 7, 8; xvii., 8, etc.); yet we find that Abram was obliged to buy a sepulchre for his wife's corpse, and never inherited the land at all. Even as far as his seed was concerned, god broke the "everlasting covenant" (Gen. xvii., 9) he made, to give to "thee and to thy seed after thee, the land wherein thou art a stranger, even the land of Canaan for an everlasting possession" (Gen. v., 8), for the Jews only possessed part of this land for a short time, instead of for ever, and as defined by god, "this land, from the river of Egypt unto the great river, the river Euphrates" (Gen. xv., 18), they never had it at all. It is comforting to notice that this promise-breaking god is the same who in the person of his son declared: "he that believeth not shall be damned for as he did not keep his word in the one case perhaps he will not do so in the other.

One day, as Abram was returning from the slaughter of some of his enemies, a certain Melchizedek, named with charming appropriateness King of Peace (Heb. vii., 2), went out to meet him, and blessed him. Nothing is said in Genesis to make us regard Melchizedek as the extraordinary being that he really was; for it is blasphemy to say that Melchizedek was ever born, that he had any ancestors, that he ever died (Heb. vii., 3); like Topsy, "'spects he growed"; where he is now nobody knows; he would be a most useful "Christian antiquity," but he is not producible. On the world's stage he made but this one appearance, "positively for the first and last time." Melchizedek is a type of Jesus Christ. Jesus was born; Melchizedek was not. Jesus had a mother; Melchizedek had none. Jesus had his descent from David; Melchizedek was without descent. Jesus died; Melchizedek had no end of life. The correspondence between them is really striking. The only similarity is that they were both without any acknowledged father, and this peculiarity they share with many pagan heroes and with some less important folk.

It is blasphemy to deny that Abram, the "friend of God," took to himself his wife's maid, Hagar, and that when this poor slave was about to bear him a child he chivalrously handed her over to her jealous mistress, Sarai, saying: "Behold, thy maid is in her hand; do to her as it pleaseth thee" (Gen xvi., 6). An ordinary man, under such circumstances, would have had some tender, pitiful feeling towards the mother of his unborn child; but Abram was a saint of God, and was above all weak sentiment of that kind, so he stood quietly by while Sarai ill-treated the woman who had lain in his arms, and let her flee away into the wilderness unhelped and unpitied. God's angel drove poor Hagar back to her bondage, and after her return her son was born. At this time Abram was 86 years of age; fourteen years later Sarah had a son, Isaac, and some time after she insisted on turning out poor Ishmael, with his mother, Hagar. A sweet, womanly creature was Sarah. Abraham made no objection, but "rose up early in the morning" to send off his first-born son and his mother, and was generous enough to take "bread and a bottle of water," and to make this splendid present to Hagar "putting it on her shoulder, and the child, and sent her away." "The child" was now about fifteen years of age, and would have been a little heavy for poor Hagar to carry if he had been an ordinary well-grown boy; he was, however, curiously small for his age, for we learn that when "the water was spent in the bottle" "she cast the child under one of the shrubs" (Gen. xxi., 15). It is blasphemy to deny that Hagar carried this big baby, and threw him about like a toy.

It is blasphemy to deny that "the Lord" appeared to Abraham in the plains of Mamre, and that he, with two others, eat dressed calf, butter and milk (Gen. xviii., 1-8). It is blasphemy to say that god has parts (Art. I.), but it is difficult to understand how he eat without teeth, and swallowed without a throat; besides, what became of the eaten meat if there was no stomach to receive it? Truly, the gate is narrow which leadeth unto life, and narrow must be the brains that go in there through.

It is blasphemy to deny that god, who knows everything, did not know what was going on in Sodom and Gomorrah.

He said: "Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know" (Gen. xviii., 20, 21). Much faith is necessary to believe that god knew and that he did not know all at once, but "he that believeth not shall be damned."

It is blasphemy to deny that the same god who did not punish Lot and his daughters for incest, punished Lot's poor wife because she committed the terrible crime of looking back towards her burning home. She was turned into a "pillar of salt" (Gen. xix., 26), and Jesus bids us remember her (Luke xvii, 32), but does not say why we should do so. If god had forgotten her and had turned the two daughters into salt, the family history would have been less scandalous than it is.

It is blasphemy to deny that god "rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven" (Gen. xix., 24). Heaven must be a pleasant place if it contains stores of brimstone and fire which can be rained down in this fashion. Action of this kind is supposed to be wicked when done by man, but a divine O'Donovan Rossa is apparently held up for our admiration. I have sometimes wondered whether this brimstone may not possibly have come from the lake of brimstone and fire connected with the bottomless pit (Rev. xx., 10); if so, it is very probable that as the earth turned round and Sodom and Gomorrah came opposite the bottomless pit, so that it was above those "towns," god lifted the lid and let out some of the contents. This view should commend itself to the religious, as it cannot be pleasant for them to look forward to spending eternity in the close neighborhood of a celestial manufactory of dynamite.

It is blasphemy to deny that "just Lot" (2 Pet. ii., 7) offered his two virgin daughters to satiate the lust of the crowd surrounding his house: "let me, I pray you," said this good father, "bring them out unto you, and do ye to them as is good in your eyes." This generous offer, which would be vile in any one but a saint, throws much light on his later relations with these young women. The frightful crime related in Gen. xix., 30-36, seems to have been much approved of by god; for we learn in Deut. ii., 9 and 19, that the Moabites and Ammonites were not to be molested, for their lands were given "unto the children of Lot for a possession," and the reference Bible refers us back on this to the beautiful story in Genesis. Little English girls are given this story to read, and it would be blasphemous to teach them that Lot and his daughters were criminals of the filthiest type. The holy book of god says that Lot was a "just" man, and there is not a word of disapproval of his vice. If it were not that all good little girls must read the Bible, it would be far better that they should not know that such crimes are committed at all. Children's thoughts should never be turned towards sexual matters in any fashion, and they do not so turn of themselves, and it would be one of the worst mischiefs done by the Bible-if it were not the book of god-that it destroys this natural healthy indifference in children's minds. It is not wonderful that such frightful tales of family immorality are but too often told at the assizes, or that poor ignorant people, believing with blind faith in the Bible, repeat the crime of Lot and his daughters, and are startled when our human laws punish peremptorily the crime which in the Bible is blessed of god.

It is blasphemy to deny that god plagued the innocent household of Abimelech, the king of Gerar, because Abimelech had been deceived by the lie of Abraham, god's friend. From the story as related in Genesis xx. we learn that Abimelech took Sarah-then over ninety years of age- believing her to be Abraham's sister; next, that finding out the trick played on him, he gave her back to her base husband, rebuking him in "that thou hast brought on me and on my kingdom a great sin next, that Sarah was Abraham's half-sister, although she was also his wife, and that such marriage unions between children of the same father by different mothers are pleasing to god; next, that Abraham accepted "sheep and oxen and men-servants and women-servants" from Abimelech with his restored wife, as well as "a thousand pieces of silver," ironically bestowed on him as her "brother;" and, finally, we learn that it is blasphemy to deny that just the same sequence of events happened twice over to Abraham, and also happened to Isaac his son (Gen. xx vi., 7-11), who inherited the family untruthfulness and the family cowardice with the family property.

It is blasphemy for a man to say "when he is tempted, I am tempted of god; for god cannot be tempted with evil, neither tempteth he any man" (James i., 13). Yet it is blasphemy to deny that "after these things god did tempt Abraham (Gen. xxii., 1). If anybody is infidel enough to ask how a god that tempts no one could have tempted Abraham, the best answer is: "He that believeth not shall be damned." Perhaps Abraham was no one, and in that case both statements would be true.

Everyone knows the beautiful story of Abraham and the sacrifice of Isaac. How this noble father led his child to the slaughter; how Isaac meekly submitted; how the farce went on till the lad was bound and laid on the altar, and how god then stopped the murder, and blessed the intending murderer for his willingness to commit the crime. If anyone now tries to emulate Abraham's faith, he is treated as a dangerous lunatic; but it is blasphemy to deny that that which would be murder now was virtue then.

It is blasphemy to deny that Isaac was born when his father and mother were too old for his birth to be natural (Gen. xvii., 17); in fact, Abraham was "as good as dead" and Sarah "was past age" (Heb. xi., 11, 12), and we are told that when "he was about an hundred years old" "his own body" was "now dead" (Rom. iv., 19). Although it is blasphemy to assert that he was not too old at 100 to become the father of one son, it is also blasphemy to assert that he was too old more than 37 years later to become the father of six sons (Gen. xxv., 2). We are bound to believe that Abraham was naturally capable of becoming a father when he was 86 years of age, and when he was over 137 years of age, but that it was only by a miracle that he was capable of becoming a father when he was 100 years of age. Truly there are in the Bible "some things hard to be understood" (2 Pet. iii., 16).

It is blasphemy to deny that before Esau and Jacob were born god chose one as his favorite, and declared: "Jacob have I loved, but Esau have I hated" (Rom. ix., 13). If anyone should carpingly allege that it was wrong to hate poor unborn Esau before he had committed "any good or evil" (Rom. ix., 11), the right answer is that "god's ways are not as our ways," and that which would be wickedness in man is righteousness in god. God loved Jacob. Jacob would not give his starving brother food until he had bargained for his birthright in return (Gen. xxv., 29-34); but god loved Jacob. Jacob cheated his blind father, pretending to be his brother, and deceived the old man's sense of touch, the sense of vision having failed (Gen. xxvii., 11, 12, 15, 16, 22, 23); but god loved Jacob. Jacob was a hypocrite, and when he took a kid dressed to imitate venison to his father, pretended that he had found it quickly "because the Lord thy god brought it to me" (v. 20); but god loved Jacob. Jacob was a liar, declaring that he was his brother Esau (v. 19, 24); but god loved Jacob. Jacob was a coward, and ran away from his defrauded brother; but god loved Jacob. Jacob hated his wife (Gen. xxix., 31); yet god loved Jacob. Jacob swindled his hospitable uncle Laban out of his flocks and herds (Gen. xxx., 31-43); yet god loved Jacob. Jacob ran away from his uncle with his ill-gotten gains, like a thief in the night (Gen. xxxi, 20); yet god loved Jacob. Jacob was once more a coward, afraid of the brother he had wronged, and sent on some of his people to get killed that he might escape (Gen. xxxii., 7, 8); yet god loved Jacob. It is instructive to know the kind of men that god loves, and to know that god loves a bargaining, cheating, hypocritical, lying, swindling coward. As to poor Esau, on whom fell the awful hate of god before he was born, he seems to have been a brave, loving, generous-hearted man. The kindly words of the man god hated, as he refused his cringing brother's present: "I have enough, my brother; keep that thou hast unto thyself" (Gen. xxxiii., 9), contrast forcibly with the mean, despicable conduct of the man god loved. It is blasphemy to deny that god abetted pious Jacob's frauds, for we learn that "god hath taken away the cattle of your father, and given them to me" (Gen. xxxi., 9), and that in suggesting the method of fraud god reminded him of the share due to himself by the vow he had made (Gen. xxxi, 13), the said vow being that "of all that thou shalt give me I will surely give the tenth to thee" (Gen. xxviii., 22).

It is blasphemy to deny that the foul stories of Tamar and Onan, of Tamar and Judah, and of the births of Pharez and Zarah-the children of Judah and his daughter-in-law – with all the details of the several events (Gen. xxxviii.), are of divine authority. If any one but god had told the stories they would be indecent, and the teller would be liable to prosecution under Lord Campbell's act. Out of the filthiest literature the story told in verses 27-30 could not be paralleled, and I doubt if Holywell Street has anything fouler on its book-shelves. Yet little innocent girls are given the book containing these perfectly useless and indescribable nastinesses; and if decent people venture to criticise the book, avoiding the parts of it only fit for pious hands, they are liable to be sent to gaol, and the judge accuses them of undermining morality! The sooner the morality built on Judah, Tamar, and the stories of Onan and Pharez, is undermined the better for decent society.

The story of Joseph and Potiphar's wife is told in the next chapter (Gen. xxxix), and I have heard a clergyman read this story out in church without the smallest hesitation to listening men, women, and children. Christianity blunts the very commonest feelings of human decency in the minds of its followers; and the clergy, who deprave the minds of the young by circulating the Holy Book, have the insolence to accuse unbelievers in its divinity of undermining morality!

It is blasphemy to deny that god blessed the Egyptian midwives for telling a deliberate lie (Ex. i., 19, 20). It is also blasphemy to deny that "Lying lips are an abomination to the Lord" (Prov. xii., 22). The only deduction we can draw from these two facts, both given on divine authority, is that god blesses that which is an abomination to him. Once again we must say piously: "His ways are not as our ways."

With the second chapter of Exodus begins the story of Moses, "the man of god." Like most of the Bible saints, Moses was a great sinner from the point of view of ordinary morality. He began his public career with a murder. "And it came to pass in those days, when Moses was grown, that he went out unto his brethren and looked on their burdens; and he spied an Egyptian smiting an Hebrew, one of his brethren. And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian and hid him in the sand" (Ex. ii., 11, 12). The careful looking "this way and that way" before he interferes shows the care for his own person that characterises Moses. A man might have been moved by honest indignation to smite an oppressor. The careful looking round and the hiding of the body do not impress us with a sense of the heroic.

After this adventure Moses ran away from Egypt and dwelt in Midian, and while looking after his father-in-law's flock, he saw a remarkable sight, a bush burning, but not consumed. It is blasphemy to deny that god was in the "midst of the bush" (Ex. iii., 4), and it is blasphemy to suggest, what is nevertheless true, that this legend of a god in the midst of a bush is a trace of the old tree-worship so common in Eastern lands, a worship constantly referred to later in the Hebrew scriptures under the name of "the grove." This god who spoke to Moses was one of the gods of the grove. It is very unfortunate that the truth should be so blasphemous.

It is blasphemy to deny that god said: "Thou shalt not steal" (Ex. xx., 15), and also blasphemy to deny that he commanded the Israelites to rob the Egyptians (Ex. iii., 21, 22). Little discrepancies of this sort must not be allowed to trouble the true believer. Moses did not believe what god said, and in later times he that believeth not shall be damned. But in those days god treated sceptics more mercifully, and instead of damning Moses god performed two miracles to convince him. What a pity that Mr. Foote did not live in the days of Moses; if his walking-stick had turned into a snake, and then when he had caught hold of the snake's tail it had turned back into a walking-stick, perhaps he might have become a believer. It puzzles me a little, however, why the performance of useless and childish miracles of this sort should be admitted as proving anything. If I go to Maskelyne and Cooke's I see much more wonderful transformations than those performed on Mount Horeb, but I do not, therefore, feel inclined to worship Mr. Maskelyne or to take Mr. Cooke as my guide and mentor. Miracles are hopelessly irrelevant; if they were all true they would prove nothing beyond the dexterity of the miracle-worker.

It is blasphemy to deny that the rod changed into a serpent; yet who can believe this who tries to realise what the words mean? a piece of wood, of vegetable tissue, is suddenly transformed into a snake, into bones and muscle, and nerve and blood, and skin! We are here in the region of fairy-tale, not of history. We may also note that when this wonderful transformation-scene was repeated before Pharoah, the Egyptian jugglers proved themselves to be quite as skilful at snake-making as were Moses and Aaron. The scene ended, however, with a grand effect: for "Aaron's rod swallowed all their rods" (Ex. vii., 12). The sacred narrative does not state the result on the triumphant stick, nor whether it showed the thickness of all the rods combined, when it turned back again into a stick.

Moses appears to have shared my doubts as to the point of the miracles, for he persisted that he did not want to go, until god, who is without passions (Art. I.) got very angry (Ex. ix., 14). At last, he agreed to go, and god informed him as to Pharoah: "I will harden his heart, that he shall not let the people go" (Ex. ix., 21). This unhappy Pharaoh was "raised up" by god in order that god's power might be manifested in tormenting him and his miserable people; over and over again, god "hardened his heart," and Paul, instead of being ashamed of this awful conduct actually justifies it (see p. 25). If any human being forced a helpless creature into crime, and then punished him for committing it, no words of abhorrence could be found too strong to express the loathing which would fill every just and righteous heart in contemplating such conduct. Yet it is blasphemy to deny that the "heavenly Father" behaved in this fashion towards Pharaoh.