CONCERNING THE SUPREME BEING OF THE UNIVERSE, AND THE mf . 1\ it National U/ioughts ^ W m w m y \h ■ 2i mould the forms of their gods out of wood, stone, iron, silver, brass and g^old. Then there are some of these nations who have worshiped as their gods, the sun, the moon and the stars; while others have paid homage to demi-gods or human heroes. But as it is the purpose of the author to confine this Chapter to the arguments of the Existence of the living and the true God, who is the only Benin- THE TRUE .PRIMITIVE RELIGION". 23 that is 'worthy of Man's reverence and worship, he will therefore proceed to develop and set forth the same, It is generally admitted by all rational theologi¬ ans, that to form rational and correct views of the Supreme Being of the Universe, the thought must always be kept in mind that these ideas and views should, to a large extent, be molded and shaped by the teachings of the Jewish Sacred Scriptures, whose authenticity" and genuineness have' been \ ouched for by those who have 'been in a position 10 know, and not from the false dogmas and doctrinal teachings of Pagan nations and relig¬ ions, " which have, been and are now extant in the world. As strange as it may seem, yet, In the first- verse of the Jewish Sacred Scriptures, Moses,- the Jewish Sacred historian and prophet, does hot begin his'Sacred Writings by attempting to prove, in a formal way, the' Existence of .a .Supreme . Beingi but he simply assumes .His Existence by-- saying: "In the beginning God created the heaven and the earth." .But some one might make inquiry as to "why Moses was not more explicit in his references.to the Existence of a Supreme Being; and why he did not say something In a more; definite-way about His Eternal Existence, prior to relating His great- Acts of Creation? In answer to these inquiries it may be said tha-t, Moses did not "write , .his portion of - the -Jewish 24 TEK TKUK PHllliri' K RELIGION* Sacred Scriptures for the specific purpose of prov¬ ing the Existence of a Supreme Being for, no doubt, he thought an attempt along that line would be entirely unnecessary; but Moses wrote the Jew¬ ish Sacred Scriptures, as an historian of his people would write; that is, to faithfully record those religious traditional events that had happened among his people, which had been related to him by the Patriarchs and Elders of Israel, when they were in the Wilderness, on their way to the Promised Land of Canaan. Then again, when Moses wrote these tradT- tional events, all of the nations of the world were in possession of some knowledge of the Existence of a Supreme Being; though some of their views of His Existence were extremely limited, erron¬ eous and vague. It is indeed an undeniable and an indisputable fact, that when Moses wrote his portion of the Jewish Scriptures, the Jewish Na¬ tion, and that Nation alone, was in sole possession of Rational and correct ideas and views of the Supreme Being, as to His Existence, His Nature and His Character; and had paid divine homage to Him many hundreds of years, even before Moses was born; and while all the other nations of the earth were shrouded in the gloom of grossest ig- rorance of His Existence, and were entertaining erroneous ideas and views of His Character. But as an offset to this claim, that the Jewish Nation was in possession of rational and correct ideas and views of the Existence of the Supreme THE TKUK PRIMITIVE KKMGION 25 Being many hundreds of years before Moses wrote the Jewish Sacred Scriptures, and that at the time of his writing, all of the other nations of the world were in the lowest depths of heathenism and su¬ perstition, some theologians make the argument that Abraham, the founder of the Jewish Nation, was reared a heathen in the Land of Chaldea; and that Moses was raised a heathen in Pharaoh's f amily, in the Land of Egypt; and even at the time when Moses began to write the Jewish Sacred Scriptures, his name was found enrolled as an Egyptian Priest, and also among the enthusiastic worshipers of Isis and Osiris in the Egyptian Tem¬ ple of the gods. In admitting this contention about Abraham being raised a heathen as being true, Jewish com¬ mentators say, it is also true that Abraham, when quite a young man came in contact with the Seers of antiquity and the Patriarchs of old, and had learned from them their traditional information as to-the Existence, the Nature and the Charac¬ ter of the Supreme Being, and it was chiefly upon this traditional information that Abraham founded the Jewish Nation. Then again, in admitting this contention about Moses being enrolled as a Priest in the Temple of the Egyptian gods as also being true, yet the Jewish commentators make the claim that Moses, when-quite young, was taught the Jewish idea of the Existence, the Nature and the Character of the Supreme Being by his mother, whom Pha- vaoh's daughter had employed to nurse until he og 'l ii'-iV TKLtK IMMl n.h KK'I.IGIO-**-'1 ' became old enough to be adDpied inta;,:Bl'iars.oli a iamily... .. . - " But notwithstanding the. fact.. that.lVLosea. -&U- been educated in Egyptian lore:, and had been .or^ daktei. a: Pxiestin.. the. Egyptian.. Temple of ths gods,, yet, the. Jewish Nation says,-it. must.ba distinctly understood, that, when, Moses wrote the Jewish Sacred Scriptures, he did not-in elude hi hiii writings one .single idea.which-the:rEgy^ti^ai entertained concerning; the existence of their gods, but he simply recorded the traditional information of the Supreme Being as was related, to him by tlrj Patriarchs, and Elders; which: information h^:l come down to them from the earliest. ages ci creation. . Not only this, but,the Jewish,Nation claims thr.t while Moses-.did not write „the ereatipnal'Aeto cf the Supreme Being for. the 'specific purpose oi proving: His Eternal Existence, yet, the. proof of His. Eternal Existence :can. be easily inferred and strongly intimated....im -his description of God?s creational Acts, when.,he wrote, -"Invtha beginning God. created: the heaven and the- earth ".. This expression, the Jewish nation claims, :establishas and proves. the Eternal Existence of a . Supreme Being beyond the shadow of a reasonable doubt, ■ As a.further argument along, this, line,; the-Jew¬ ish Nation, also. claims, that from: the days of Abraham; the founder of the Jewish.Nation, to the days, of Moses, the. Jewish lawgiver and: historian, the thought of the Eternal Existence of a Supreme Being-.always held anexalted place .in. .the "Jewish y h-i^n cr h'wrtrh- 'm-t.fg&ttf" 2? mind"-;: arid even to-this- day;; this:'tfidu-gfit:is en¬ graven, as it were, with an "Iron pen u"pon': tlle^ tablet of every Jewish heart,"' *:,.! ? But if the query should be* raised again, that Moses did - not attempt to prove in - any of Ms Sacred Writings -the -Eternal Existence of- a Su¬ preme Being, and' more especially; the Existence of the living arid true"-God, when there were'So- many false gods being worshiped'by the nations at thattime, and all around him,-the inference'can- be given, that when Moses wrote the " Jewish: Sacred Scriptures, he did not write so much as & theologian would write, that is, to attempt to prove in' a formal way,- the existence of -a -Supreme- Being, but he wrote more as a philosopher would Write, that is, to point out as far as. possible; The- Primary -cause and- effect of all visible 'and invisi¬ ble things/ * •• : - ■ Thus' the Jewish Nation claims, that' when the Elders of Israel told: Closes'that;. "In..: the be^in- ningGod created the. heaven and the esrth," Moses, was indeed vastly more, impressed with-the philos¬ ophy- of God'Sl creative , actions than: he iwas .with the theology of ;His. Existence: ■ - Then, while lliere fc-re-maiiynational'theologians' who confine their arguments-exclusively to the teachings of the Jewish?"Sacred-Scriptures to prove the- Eternal- Existence of 'a -Supreme yet/ tiere are 'also -many - rational philosophers; wKb^ contend -that: the ^Eternal; Existence of'a Supreme; Being can: le:pro>ert ::by fe^te-achihgs • of the- BooK: 28 THE TRUE PRIMITIVE RELIGION of Nature, as well as from the writings of the Jewish Sacred Scriptures. Thus rational philosophers say, that if man had no other means by which he could prove the Existence of a Supreme Being, the Natural Sun, w hich controls and lights up the Universe would be a sufficient proof and demonstration of His Eter¬ nal Existence. As an argument to prove this con¬ tention, philosophers claim that the Sun is an Ef¬ fect; and as an Effect it must of necessity have had a Cause; and as no known human being could, have produced, or have been the cause of such a stupendous effect, the rational conclusion is reached, that the Natural Sun must have been pro¬ duced, or have been caused by a Divine Being. But not only this, these philosophers say, that v hat is true of the Natural Sun, as cause and effect is also philosophically true of all cause and effect when they are reduced to their final analyses. But in answer to the argument of the rational philosophers as to the existence of the Natural Sun, as an evidence of the Existence of a Supreme Being, the claim is made, that the reason why the existence of the Natural Sun can be so readily proven, is because it is visible to the human eye: whereas, no Man has ever seen God, nor can any Man see Him. In answer to this, rational philos¬ ophers say, "On account of the great brilliancy of the Natural Sun, no man can see its real face, but that which is seen is not its real face, but is only the Sun's 'Disk.' " In like manner, some THK T I: IT K I'K I MI'l'I V.-: K I'l.KllON 2'' rational theologians argue that, because of the resplendent glory of God, man cannot see His face, but can only see the manifestations of His Works. But in connection with this argument, another important question is sometimes asked, and that ts: How does Man know that it was a Divine Being who was the originator of all causes and effects; could it not have been a Law, an Energy, a Prin¬ ciple or an Evolution, as well as a Divine Being? In answer to this question it can be said that, it is a rational international sentiment, strictly ad¬ hered to by all of those nations who claim to have traced all effects back to their original or Primary cause, that this Primary cause is generally known and designated as, "The Divine Being." As to the great difference of opinion that has existed among the nations of the world, as to the existence of a Supreme Being, it must be under¬ stood, has not been due so much to the real exis¬ tence of a Supreme Being, but it has been largely due to the various opinions, as to the mode and the ] aanner of His existence. That this is so, the ancient Jewish Nation claimed, that many hundreds of years before Moses began' to write the Jewish Sacred Scrip¬ tures, the Patriarchs had rational and correct ideas and views of the Existence of the ^-.iprs^.e Being, even when the other nations of the world entertained erroneous and superstitious ideas and views of His Existence. 30 THE TRUE PRIMITIVE RELIGION But in opposition to this claim of the Jewish Nation, the other nations of the world made count¬ er claims, and argued that their ideas and views of the existence of the Supreme Being were cor¬ rect, and that the Jewish nation held erroneous and suprious ideas and views of the Supreme Being. Thus, these charges and counter-charges and these criminations and re-criminations among the na¬ tions of the world, as to the manner and the mode of the existence of the Supreme Being, have been prevalent all along the ages; and the end of these theological bickerings does not seem to be in immediate view. In connection with this idea of the Existence of the Supreme Being, another very important ques¬ tion has been asked, and that is, From whence did the various nations get their names of the Supreme Being? In answer it can be said, that all of the leading rations of antiquity had specific names by which they designated their chief divinities; and these names were either descriptive of the nature of the existence of their gods or were definitions of their character. Thus, the ancient Egyptians termed their chief gods, Isis and Osiris. The chief god of the Phoenecians, was known as Baal. The ancient Grecians spoke of their chief god as, Theos, and the ancient Romans knew their chief god as, Deus. From time immemorial, and especially from the time that Abraham founded the Jewish Na¬ tion, the Jewish people have designated the Su¬ preme Being of the Universe as, Elohim. But THE TRUE PRIMITIVE RELIGION 31 it has only been since the beginning of the so-called Christian Era, and since the Jewish Sacred Scrip¬ tures have been translated into the English lan¬ guage has the Supreme Being of the Universe been designed as, God. The term "God," does not necessarily carry with it the idea of Divinity, but, in its generic sense, it simply means good; and is descriptive of char¬ acter. The ancient Anglo-Saxons looked upon their Ruler as a Being that was infinitely good, and they therefore designated Him as, God, or as 3 Being that it infinitely Good. Verdict of the Jury We the Jury, after considering the claims of the various Nations as to the Existence and the Na¬ ture of their God or gods, do render the following verdict. First, We aver that the ideas and views of the existence of the Supreme Being, as held by most of the ancient nations of the world were erroneous ideas and views.- Second, We further aver that the Jewish Na¬ tion, from the days of Abraham down to the pres¬ ent day, has entertained rational and correct ideas and views of the Existence of the Supreme Being; and we therefore recommend the study of the Jewish Sacred Scriptures to this end. {Signed) The JURY 32 THE TRUE PRIMITIVE RELIGION CHAPTER III. THE ESSENTIAL ATTRIBUTES AND CHAR¬ ACTERISTICS OF THE SUPREME BEING The great and all-important query of the Exis¬ tence of a Supreme Being having been definitely settled to the entire satisfaction of all rational minds,'the next query that arises in the mind of all seekers after religious truth is, Who is God, and what are some of His Essential Attributes and Characteristics ? In seeking for a suitable and a reasonable re¬ sponse to these very important queries, Rational Theologians and Philosophers have agreed among themselves, that there are two reliable sources from which this information can be derived. First, Rational Theologians tell us, that this information can be gotten from the Jewish Sacred Scriptures; which they claim, contain correct ideas and views of the Supreme Being. Second, Rational Philosophers tell us that this information can be gotten also from the Book of Nature, which they claim, when it is rightly in¬ terpreted, contains the foot-prints of the living and the true God. Thus, Theologians claim, that from the teach¬ ings of the Jewish Sacred Scriptures, man gets a knowledge of rational and true theology; and Philosophers claim that from the teachings of the Book of Nature, he gets a knowlelge of rational and true philosophy. THE TRUE PRIMITIVE RELIGION 33 Now, as to the Jewish Sacred Scriptures, it will be noted again, that the Jurors of Rational Thoughts Concerning the Living and the True God, have already decreed, that from the writings of this Sacred Book, and from this Book alone, man can get rational ideas and views of the living and the true God. From this it can be gleaned, that the Jewish Sacred Scriptures is the only*authentic and authorized Volume from which man can get revealed and correct ideas and views of the Su¬ preme Being; and we of this day, should seek to formulate our rational ideas and views of the Su¬ preme Being from the teachings of this old Sacred Book, and not to be deluded by the false and er¬ roneous teachings of the many religious pagan books that are now extant in the world, claiming to be inspirations from God. As to the Book of Nature, it will be noted, that these Jurors have also decreed, that when this Book is rightly and correctly interpreted, it will not only assist man in forming correct and rational ideas and views of the Supreme Being, but it will also assist him in forming the highest and the most exalted ideas and views of His Essential Attributes and Characteristics. Thus, in the Jewish Sacred Scriptures, Moses introduces his sacred writings, by laying the bases of both rational Theology and Philosophy, by say¬ ing : "In the beginning God created the heaven and the earth." But not only this, it can be seen in this introductory verse of the Jewish Sacred Scrip- 34 THE TRUE .» 1. L ' tures, that Moses has so arranged it, as to infer- rentially include in it all of the Essential Attri¬ butes and Characteristics of the Supreme Being; and it has been admitted by all rational theolo¬ gians, that all that man has learned and can learn with any degree of certainty about the Essential Attributes of the Supreme Being are inferred and suggested in this first verse of this Jewish Sacred Volume. But some one might raise a question as to the truthfulness of the above assertion, by saying, How can the Essential Attributes and Character¬ istics of the Supreme Being be suggested, or even intimated, by a mere statement? especially when Moses does not mention any of God's Attributes, but simply relates, in a few words, the acts of Divine Creation. In answer to this important question it can indeed be said, that learned Theo¬ logians and eminent Philosophers have agreed, that, in relating God's creative actions, Moses did not only write in a declarative sense by saying what God had done, but they hold also that he wrote in a suggestive sense, and that God's At¬ tributes and Characteristics have suggested them¬ selves to man by the nature of his creative actions. Thus they say, the first thought that suggests it¬ self to the mind of man when he reads the crea- tional declaration of Moses is, The Eternal Existence of the Supreme Being. Although Moses made no special allusion to the eternal Existence of the Supreme Being in his in- THK TKUH PRIMITIVK RELIGION 35 troductory verse of the Jewish Sacred Scriptures, jet theologians say, the Eternal Existence of the Supreme Being is a rational thought, and would naturally suggest itself to the mind of man when he reads the declaration of Moses, which says, "In the beginning God created the heaven and the earth." That the Jewish Nation considered God as of Eternal Existence was a doctrine that had always been prevalent with that people, even before Moses wrote their Sacred Scriptures; for as the God of their fathers was the Creator of all things, they logically concluded, that He must have Existed prior to the acts of His Creation and therefore, lie must have been of Eternal Duration. But the thought that God has always existed, and will continue to exist in all times to come, is indeed a topic for deep meditation, and a subject lor the greatest consideration. That Moses con¬ sidered the Eternal Existence of the Supreme Be- i;)g, as one of His Essential Attributes and Char¬ acteristics can be inferred from the fact, that just before the Jewish Nation entered into the Land of Canaan, he gathered around him the Elders of the twelve Tribes of" Israel, and in addressing them, said. "The Eternal God is thy refuge; un- . derneath are the Everlasting Arms " But another very important question has been asked in connection with this subject, and that is, Does the Book of Nature suggest to the mind of man the Eternal Existence of a Supreme Being? In answer to this inquiry, eminent Philosophers 36 thh: true primitive religion say, that every phenomenon, and every event in the material world, whether understood or not, all point to a Supreme Being, who of necessity must have been of Eternal Duration; for it is an axiom in Philosophy that there can be no effect without a cause; except what Philosophers are pleased to call, "The Original Cause, or the Pri¬ mary Effect." Thus they "claim, that this Origi¬ nal Cause, or this Primary Effect, must of neces¬ sity have been of eternal existence. From this process of reasoning, it can readily be seen, that a Primary Effect that is without an Original Cause carries with it the idea of Eternity, and that this Primary Effect and this Original Cause 'must essentially be of Eternal Duration. Thus from the teachings of the first verse of the Jewish Sacred Scriptures, Theologians of ration- cil theology get their ideas and views of the Eter¬ nal Existence of the Supreme Being; and from the teachings of the Book of Nature, Philosophers of rational philosophy get their ideas and views of the Eternal Existence of Primary Cause and Effect. A Self-Existing Being If there is one thought of which the Jewish Na¬ tion has been justly proud all along the ages, and is indeed justly proud of to-day, is the thought, that all of their rational ideas and views of the Supreme Being came down to them primarily in a direct line from Adam, the first historic man of creation; whom they say, received his informa¬ tion as to the Self-Existence of his Creator from THE TRUE PRIMITIVE RELIGION 37 his innate, or his intuitive faculties, which were implanted within him at the time of his creation. Thus the Jewish Nation claims, that this source of information and communication was the pri¬ mary, or the original method and means by which God revealed Himself to the first man of His cre¬ ation. But not only this, it is also said, that when Moses conversed with the Elders of Israel, and the heads of the Tribes of his people, when they v1, ere in Camp in the Wilderness, he found that all of them were conversant with the thought of the Self-Existence of the Supreme Being, for all of them reverently referred to Him as "Jehovah which means in the Hebrew Tongue, "The Self- Existing Being." Thus it is said, that this idea of the Self-Ex¬ istence of the Supreme Being has long been cherished by the Jewish Nation, and this tenet has also been readily admitted by all rational theologians. But another great question has arisen, and that is, Does the Book of Nature suggest such a thought as a Self-Existing Being? In answer to this ques¬ tion, it can indeed be said, that all rational phil¬ osophers of to-day, have unanimously acclaimed, rlhat the fundamental principle of philosophy is 1 ased upon the philosophical fact, "that there is no Effect without a corresponding Cause, except the Original or the Primary Cause; and that this original Cause must of necessity be Self-Existing." Thus the conclusion of the whole matter is, The 38 THE TRUE PRIMITIVE RELIGION Jehovah of the Jewish Sacred Scriptures is the Self-Existing God of Theology; and that the Pri¬ mary Cause of the Book of Nature is the Self-Ex¬ isting Cause of Philosophy. Verdict of the Jury We the Jury of Rational Thoughts concerning the Supreme Being of the Universe, do agree with the ideas and views expressed in this chapter as to the Essential Attributes and Characteristics of the Supreme Being; and recommend their care¬ ful study and deep consideration. {Signed) The JURY thr truk primittvk rhltchon 30 CHAPTER IV. ESSENTIAL ATTRIBUTES AND CHARAC¬ TERISTICS OF THE SUPREME BEING (Continued) An Immutable Being The term Immutability has been used by modern theologians in connection with the Supreme Being, in referring to His steadfastness, His stability and His unchangeableness. That the Supreme Being is immutable in all of His Characteristics is in strict accord with the rules of sound logic and rational thought; for without these immutable characteristics He could not be God. Thus from the earliest stages of the foundation of the Jewish Nation, the Immutability of the Supreme Being was one among the many Char¬ acteristics that the Jewish Sacred writers de¬ lighted to dwell upon, for they all declared, "That with God there is no variableness, neither is there l shadow of a turning." This is also true of the Primary Cause of philosophy, for philosophers tell us, that the laws that govern the world are im¬ mutable laws, and that the principles of philosophy are just the same now as when matter was first brought into existence. A Spiritual Being That God is purely a Spiritual Being is not only attested by all rational Theologians and Phil¬ osophers, but it is also one of the cherished tra¬ ditions of the Jewish Nation which has been re- 40 THK TRUK PRIMITIVE RELIGION corded in the Jewish Sacred Scriptures, and which has also been amply demonstrated in the Book ci Nature. It is said that eminent Theologians and Philosophers have agreed, that Moses in his sacre:! writings has given the most rational and logical explanations of the real Nature of the Divine Being, that has been given by any one since tho days of Adam. To this end, we are informed that Moses in writing his own biography says, when he was in the Land of Midian God appeared untj him in a vision, and revealed Himself unto him out of the midst of a burning bush. Moses knew* that something of an extraordinary charactsr was taking place, and believing that the presence of the Almighty was being manifested to him, Moses made inquiry as to His name; and God said i;nto Moses, "My Name is, I am that I am." Thus Theologians say, that when God related 'to Mose:, His name, He included also His Nature; for we are informed, that the personal pronoun "I" to the ancient Jewish nation had specific reference t.3 the Soul, or the Spirit. Thus when God told Moses that His name was "/ am," Moses under¬ stood Him to mean that He was a Spiritual Being, and as such, He was without body or parts. But when God made a repetition of His name to Moses and said, "I am that I am," it was made plain to Moses by this repetition of His name, that God alone was the Self-Existing Spiritual Being, the Creator and the Ruler of the Universe. But the question is sometimes asked, What is the Nature of the Primary Cause, which is taught THE TRUE PRIMITIVE RELIGION 41 in the Book of Nature, and which is held by all rational Philosophers? In order to find out some¬ thing about the Nature of this Primary Cause, most of the ancient heathen philosophers spent much time, and made deep researches; but after all of their mental energies, they were greatly puzzled and perplexed in their investigations, and finally they were compelled to exclaim, "That the nature of this Primary Cause is a great mystery." Then there are some modern speculative philoso¬ phers who have also tried to solve this great prob¬ lem as to the Primary Cause of philosophy, but they have been unable to solve it, and they too have cried out, "It is the unknown, It is the unknown." But in this enlightened day, and especially since the ancient Jewish Sacred Scriptures have re¬ vealed the Name and the Nature of the Supreme Being, Rational Philosophers of the Book of Na¬ ture have both discovered that the Primary Cause of philosophy and the Primary Cause of theology is the one and the same Being, who is the Great "I am," or the Great Spiritual Ruler and Pre¬ server of the Universe. An Omnipotent Being In a theological sense, the term Omnipotence means "All Powerful." It is indeed evident, that Moses gleaned the idea and was convinced of the Omnipotence of the Supreme Being from the nar¬ ration of the tradition of the Elders of Israel when in Camp in the Wilderness, and when the Elders told him, that the God of their fathers had created 42 THE TRUE PRIMITIVE RELIGION the heavens and the earth. Not only this, but these Elders told Moses that God revealed Himself unto Abraham, to Isaac and to Jacob as "El Shaddai," or the "Mighty God." From this it can be seen, that the Jewish Nation has always had a traditional knowledge of the Omnipotence of the Supreme Being, and at a very early period of its national existence the Jewish Sacred Writers classed the Omnipotence of the Supreme Beirr' as one of His Essential Attributes. Thus one of the writers of the Jewish Sacred Scriptures ex¬ claimed : "Great and marvelous are thy works, Lord God Almighty; for He spake and it was done; He commanded, and it stood fast." As to the Book of Nature, Philosophers have been compelled to ascribe to Primary Cause in¬ finite power, for all rational philosophers have de¬ clared that it was by infinite power that all things were made which do how appear. It is generally admitted by both, the theologian and the philoso¬ pher, that when they scan the heaven that is above them, and the earth that is beneath them they can see the wonderful effects of Infinite Power, and in considering their immensity and vastness, they are compelled to exclaim as did the Psalmist, "The heavens declare the power or glory of God; and the firmament showeth his handiworks." An Omnipresent Being. In a theological sense, the Omnipresence of God has reference to His Unlimited Existence, and that THK TRUK PRIMITIVE RELIGION His Presence fills all space. It will be noted in studying the religious ideas and views of the Jewish Nation, we find that their thoughts of the Supreme Being were not only rational, but they were also in most every particular, essentially cor¬ rect and purely logical. Thus the traditional ideas and views of the Omnipresence of the Living and the True God have been prevalent among that nation, for this great Attribute of Jehovah, all along the ages was preached by their Patriarchs, and proclaimed by their Prophets. It is said that David expressed the Jewish thought of the Omni¬ presence of the Supreme Being that was current in his day when he exclaimed: "Whither shall I flee from thy presence? If I ascend up into heaven, thou art there; If I make my bed in hell, or the grave, behold thou art there; If I take the wings of the morning and dwell in the utter¬ most parts of the sea, even there shall thy hand load me, and thy right hand hold me." Not only this, but all rational theologians of today declare that the Omnipresence of God is essentially one of His characteristics, for His presence must of necessity fill all space, for where God is not there can be no space. But it has been asked, If the Book of Nature teaches or even intimates that the Primary Cause that underlies all effects is Omnipresent in its nature ? In answer, it may be said that the Omni¬ presence of Primary Cause is in no respect repug¬ nant \yith the philosophic view of nature; but the 41 THE TRUK PRIMITIVE RELIGION thought is in most every respect reasonable, logi¬ cal, and above all, profoundly Rational. That this is so, eminent philosophers inform us, that the human mind cannot conceive of a particle of space anywhere in this great expanse of the Universe where this Primary Cause does not exist; for it is an axiom of philosophy, "That wherever space, or any effect is found, Cause is there also on the ground." Thus the Rational conclusion is drawn by all rational theologians and philosophers, that the Omnipresence of God is taught in the tenets of rational theology as well as in the axioms of rational philosophy. An Omniscient Being Theologically considered, the term Omniscience means all knowing; all knowledge, hence, unlimi¬ ted wisdom. That God is all wise, and that He Knows all things, even the very secrets of the heart is one of the Proverbs of the Jewish Nation, and this Thought has been nurtured and fostered by that people with the greatest of care, and held with the greatest of tenacity by them all along the ages. Thus the Prophet Ezekiel spoke the sentiment and the views of the Jewish Nation when he exclaimed, "Lord, Thou knowest all things." The great in¬ finite wisdom of God is to be seen and observed in the orderly system of His creation; in the har¬ monious laws by which He governs the Universe, and in all of His handiworks that are to be found in the heavens above, and in the earth beneath. THE TRUE PRIMITIVE REUGION 45 From this it can be seen, that the Omniscience of the Supreme Being is taught in the Book of Nature as well as in the Jewish Sacred Scriptures, and it has become a settled fact of philosophy as well as of theology. A Monotheistic Being The term above is used t>y rational theologians to express the doctrine of the Oneness and the Unity of the Existence of the Supreme Being, as held exclusively by the Jewish Nation, in contrast to the Polytheistic and the Tri-Theistic doctrines of His existence as held by many of the other nations of the world. That the Jewish nation has always been Monotheistic in its ideas and views of the Existence of the Supreme Being is indeed evi¬ dent, for this thought of God was one of its most ancient and cherished traditions which had come down to that nation from the days of Adam, the first historic man of creation it was also the traditional doctrine on which that nation was founded, and it was the grounds on which the Jewish Sacred Scriptures were based. Not only this, but when Moses was upon the burning Mount of Sinai, it is said that God gave him certain commandments, which is commonly called the "ten commandments;" the bases of which underlie the Monotheistic idea of the Ex¬ istence. of the Supreme Being, for Moses was com¬ manded to speak unto his people and to say unto them, "I am the Lord thy God; Thou shalt have 46 THE TRUE PRIMITIVE RELIGION no other gods before me; Thou shalt not bow down to them, nor serve them." Thus from this it can be seen, that the Supreme Being is purely- Monotheistic in His Existence, and by no mathe¬ matical calculations, nor by any theological manip¬ ulations can He be said to be polytheistic nor tri- theistic in His Existence. Now as to the Book of Nature, rational philoso¬ phers have all agreed that there is but one Pri¬ mary Cause, and that this Cause alone, is the pro¬ ducer of all material and immaterial Effects. Thus from the foregoing it can be seen, that the Jewish Sacred Scriptures and the philoso¬ pher's Book of Nature unite in their teachings of the Monotheistic Existence of the Supreme Being, for both of them declare, "There is but one Living and True God, everlasting, without body or parts, of infinite power and wisdom, and the Maker and Preserver of all things visible and invisible." A Holy and a Hallowed Being The term Holy as applied to God has reference to His goodness and the righteousness of His character; and the term Hallowed has reference to the exaltedness and the sacredness of His Being. Thus David expressed the Jewish exalted idea of the Character and the Being of God when he ex¬ claimed : "Holy and reverend is His name." Not only this, but all rational theologians and philosophers have come to the conclusion, that the Supreme Being of the Universe is indeed essential¬ ly Holy in His character and essentially Hallowed THE TRUE PRIMITIVE REUTGIOlSr 47 in His Being, for without these essential charac¬ teristics, He could not be God. That the Supreme Being of the Universe, was both Holy in His character and Hallowed in His Being, was a thought so deeply implanted in the Jewish heart and mind, that all of the Jewish Sacred writers made prominent and frequent allu¬ sions to them in their work of prose and poetry. Not only does the term Holy have reference to the righteous character of the Supreme Being, but it refers also to His infinite Goodness, especially in His dealings with the Children of men; and more especially with the Jewish Nation, because God had selected that Nation to be the custodian of the correct ideas and views of His Existence and of His Character from among the other nations of the world. Under the head of the Goodness of God to the children of men is to be included, His love; His sympathy; His justice; His forgiveness; His forbearance and His mercy. Indeed each and every act of the Supreme Being that He has ex¬ erted among the children of men is to be included under the head of His Goodness, for by His Na¬ ture, He is a "Holy and a Hallowed Being." But inquiry has been made as to the testimony of the Book of Nature, whether it attributes to Primary Cause a moral character or not, and if so, in what way can the Goodness of Primary Ca'use be traceable in the Book of Nature? In answer to this very inportant inquiry, phil¬ osophers say, that the Book of Nature abounds in 48 THE TRtJE PRIMITIVE RELIGION the thought of the Goodness of Primary Cause and Effect, for it is manifested in the grandeur of the heavens that are above, and in the beautiful earth that is beneath. Then again these philosophers tell us, that the Book of Nature points out in many specific ways that Primary Cause, which is its author, is infinte in Goodness in its harmonious laws of nature, and is also infinite in Goodness in adapting these laws to the requirements of the children of men. Thus they say, that the Goodness of God is the Corner-stone of Rational Theology, and the Arch- stone of Rational Philosophy . Verdict of the Jury We, the Jury, are of unanimous agreement that this chapter on the Essential Attributes and Char¬ acteristics of the Supreme Being comply with the teachings of the Jewish Sacred Scriptures, and are also in strict accord with the philosophy of the Book of nature (Signed) The JURY. THE "TRUI?. PRIMTTTVTt: FHtTGlOiSr; CHAPTER V. MATERIAL CREATION The term "Creation," in its primary and generic sense means, that which is brought into existence which formerly had no being. In" a theological sense, it is that act of the Supreme Being, in bringing material substance out of that which formerly had no existence; it is non-entity, ma¬ terialized ; it is Spiritual Primary Cause producing, material effects and it is the act of God material¬ izing, as it were, His thoughts in the making and the formation of the heaven and the earth. While it is true, that the import and meaning of these definitions are about the same in sub¬ stance, yet, we have stkted them to show the line of harmony that runs through the minds of the various writers, in their definitions on this impor¬ tant subject. It will be noted, that the subject of Creation, or the.origin of visible and invisible things; is not one of recent date, but it has-been-discussed by Sages and Philosophers all along the ages; for man has ever been curious to learn something as to the origin of the visible effects-with'which he is sur¬ rounded. Thus to account for the physical phe¬ nomena which is apparent, ancient and modem philosophers have- entered into speculations, and have devised many theories, which, they have held. with tenacity and defended with vigor. SO THE TRUE PRIMITIVE feELIGION It is said that the ancient philosophers, who lived outside of the sphere of the teachings of the Jewish Sacred Scriptures, had but a vague idea of the origin of the heaven and the earth; and they therefore, dealt in many fallacious speculations, and devised many erroneous and irrational theo¬ ries, which they thought was a reasonable expla¬ nation to account for their existence. To this end, it is said, that Aristotle, a noted Grecian philoso¬ pher, who lived about 350 B. C., taught that the world, in its present organized state, as we now see it, existed from all eternity. It is also said, that Epicurus, another celebrated Grecian philosopher, who also lived about 350 B. C., taught that the world existed from all eternity, but not in its pres¬ ent organized state, but in atoms; and that these atoms were confusedly flying about in space, until on some occasion they happened to come together in such a way as to constitute this organized earth. It is said, that Socrates, the greatest of all Grecian philosophers, and Plato, the celebrated pupil of Socrates taught, that the world was an intelligent being; and Zenophanes held, that God and the world were the same being. We are told, that many Roman philosophers con¬ sidered the heavens a solid vault,studded with glit¬ tering stars. In the Hindoo philosophy, the world was repre¬ sented as flat and tri-angular, and composed of several stories, the whole mass being upon the THR TRUE PRIMITIVE RELIGION 51 head of huge elephants; who in turn were sup¬ ported by a huge tortoise. The theory that the world is an emanation from the gods, and therefore a part of them, was a doctrine of some oriental religions, and was also adopted by some of the Grecian philosophers. These were some of the theories devised by men, who had no other light to guide them but the Book of Nature; which they misunderstood and wrongly interpreted, and which caused them to form erroneous theories, as to the origin of exist¬ ing things. But in this enlightened day, when the golden rays of Scriptural revelation, and the teachings of true philosophy are diffusing their lustre in all the land, and are speaking in voices that are dis¬ tinct and unmistakable, all should listen to their infallible teachings, and gladly accept their ra¬ tional and logical instruction. But notwithstanding these admitted facts, yet, there are some modern philosophers, who are blessed with astute minds, and who claim to be in search of the true light, who wilfully reject the true light of Scriptural revelation, and the true teachings of philosophy, and like the ancient hea¬ then philosophers, who had not this effulgent light to guide them, they devise their own theories as to the origin of visible things, and they also hold them with tenacity and defend them with vigor. Prominent among the many theories, that have arisen in these latter days to account for existing things, is the Nebula Hypothesis. This theory 52 THT? true: primitive religion teaches, that this earth and all the planets wet*e thrown off by the sun, the central mass, "and that the satellites" were thrown off by the planets. The Pantheistic Theory is said to teach, That God is the All, arid the All is God. The" Theory of Materialism holds, that every¬ thing is matter, and matter is everything. The Evolution Theory, as it is being taught today, claims that all things that now exist were brought about by Natural Laws. Thus it can be seen, that these theories which have been devised by these latter day philosophers, in spite of the teachings of Scriptural revelation, and in the face of true philosophy; and some of them seem to have been devised for the express purpose of counteracting the teachings of the Jewish Sacred Scriptures and the Book of Nature. As to the true origin of matter, and all. things visible, students of Jewish Sacred Scriptures and the. Book of Nature declare, that the Mosaic ac^ c ount of creation is the most consistent and relia¬ ble. that has ever been given; and that it is the only traditional narrative of the creation of ma¬ terial things that has stood the test of rational and logical investigations. Thus it was, that when Moses was- in the Wil¬ derness, he inquired of *the Elders of Israel, what traditional information they possessed as to the origin of visible things. The Elders said to Moses in plain and unmistakable words, "In the■ begin¬ ning God (Elohim) created the Heaven and the THK TRUR PIUMITIVIS RKLIG10N 53 earth." But not only did Moses record the traditional creational acts of the Supreme Being, as was told to him by the Elders of Israel, but the prophet Jeremiah, several hundreds of years later, also ex¬ pressed the Jewish idea of the creation of matter, by saying, "God made the earth by his power, and established the world by his wisdom, and stretched out the heavens by his discretion." But not only does the Jewish Sacred Scriptures tell of the author of creation, but the Book of Nature also joins in the story, and exclaims, "The hand that made all things is Divine." Verdict of the Jury. We, the Jury of rational thoughts concerning the living and the true God, unanimously agree that in-the Jewish Sacred Scriptures as well as in the Book of Nature are to be found the true ac¬ count of the origin of matter, and the creation of the heaven and the earth. {Signed) The JURY^ 51 THK TH UK PRIMITIVE RELIGION CHAPTER VI. EVOLUTIONARY PROCESS OF MATERIAL CREATION. It will be noted, that in the discussion of Ma¬ terial Creation, only the origin of matter was con¬ sidered; but in this chapter, the period of Crea¬ tion, and the evolutionary process through which it went will be considered. While it has been the teachings and the belief of the Jewish nation all along the ages, that God was indeed the Creator of the heaven and the earth, yet there has also been much speculation going on among theological chronologers and phil¬ osophers in reference to the age of this world; as to when it was created, and the evolutionary pro¬ cess through which it went. As will be seen, this controversy has not been confined exclusively to ancient heathen philosophers, and the enemies of the Jewish Sacred Scriptures, but it has been en¬ gaged in by some eminent theologians of today; who have discussed it with great fervor and can¬ dor, bordering on that of passionate zeal. Some theologians say, that God, for some pur¬ pose which he has not revealed to man, has not disclosed to him the definite time, when from nothing, something came, for all that the Elders of Israel told Moses concerning the creational period was, "In the begin¬ ning God created the heaven and the earth." But without any authority, and in the spirit of specula¬ tion, many modern theological chronologers have THR TRUE PRIMITIVE RELIGION 'o seen fit to date the period of the Mosaic account of creation to 4004 B. C.; and have made all subse¬ quent events that have happened in the history of man, contingent to that date. But there are soma chronologers who hold, that this definite period vhich has been stated, does not refer to the actual period of creation, but it simply refers to the be¬ ginning of organized time; such as days, weeks and years, which have been arranged for the con¬ venience of man. In this enlightened day, thero are many eminent scientists who hold, that, ac¬ cording to the teachings of science, especially the science of geology, this earth is many millions of j ears older than some modern chronologers, and p.any eminent modern theologians ascribe to the Moaic creation; and they claim, that it is only known to the Creator, and to him alone, the origin, and the beginning of creation. But not only this, some theologians have specu¬ lated as to the length of the days, through which Moses described the evolutionary period as having gone. Some chronologers argue, that they were days as our present day; consisting of twenty-four hours; while others contend, that they were indef¬ inite periods, and had no reference to specific time s,s it is now divided; which contention seems to be the more reasonable and rational, and more conformable to the ideas of creation which the Elders of Israel wished to convey. But in considering the event of creation, as is re¬ corded in the Jewish Sacred Scriptures by the pen of Moses, the question has been asked, "From 5f> the true primitive religion whom did Moses get his information as to the orderly and evolutionary periods through which creation went?" In answer to this important query, Moses said, That after God had created the heaven and the earth, the Elders of Israel said t:> him, "The earth was without form, and void; ana darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light, and there was light. And God divided the light from the dark¬ ness, and He called the light, Day, and the dark¬ ness He called, Night. And the evening and the morning were the first Day;" or as some theolo¬ gians are pleased to term it, the evening and the morning were the "first period." But it will be noticed in this first period of creation, that there was no sun, moon nor stars by which time could be measured; and the light which is spoken of during this period, is said to have been phosphorescent displays. Then again, it is said, that the Spirit of God moved upon the face of the waters. This Spirit, it is thought, means the breath, or the life giving properties of God which He injected into this world, preparatory to the living creatures that should inhabit the earth. Not only this, some scientists call this period, "The Voidless Age;" for Moses wrote, that the earth was without form, and void; and darkness was upon the face of the deep. This period has also been called, "The Pre-scientific Age," for there was nothing in it to lay the bases of scientific research. THK TKUE PRIMITIVK RELIGION 57 Passing from this voidless and this pre-scientific age, when there were no uniform laws, as we now have them, to govern this universe, the Elders of Israel told Moses that God said, "Let'there be a firmament in the midst of the waters, and let it divide the waters from the waters." Thus they said, that God made the firmament and divided the waters which were under the fir¬ mament from the waters which were above the lirmament. And God called the firmament, "Heaven." This, the Elders of Israel told Moses was done on the second Day, or period of evolu¬ tionary creation. On the third Day, or period of evolutionary cre¬ ation, the Elders of Israel told Moses, that God said, "Let the waters under the heaven be gathered together unto one place, and let the dry land ap¬ pear." And God called the dry land, "Earth;" and the gathering together of the waters called He, "Seas." And God said, "Let the earth bring forth grass; the herb yielding seed, and the fruit yield¬ ing fruit after his kind, whose seed is in itself upon the earth; and it was so." Not only this, but the Elders of Israel told Moses, that on the fourth Day, or period of evolu¬ tionary creation "God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and for years: and let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And 5H THE TRUE PRIMITIVE KELIGION God made two great lights; the sun and the moon the sun the greater light to rule the day; and tho moon, the lesser light to rule the night: He made the stars also." On the fifth Day of evolutionary or orderly creation, the Elders ,of Israel told Moses that God said, "Let the waters bring forth abundantly the moving creatures that hath life; and fowls that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters Lrought forth abundantly, after their kind, and every winged fowl after his kind; and God scr.v that it was good." But it will be seen, that on the sixth and last Day of evolutionary creation, the crowning act of all of God's work of creation was performed; fcr the Elders of Israel told Moses that God said on this Day, "Let us make man in our own image and after our own likeness; and let him have dominion over the fish of the sea, and over thq fowl of the air, and over the cattle, and over every creeping thing that creepeth upon the earth. So God cre¬ ated man in His own image, in the image of G<". ! created He him; "male and female created Ho them." Thus the Elders of Israel said to Mose3, "God saw everything that He had made, and, behold, it was very good." But after the heavens and the earth were finished, and ail the host of them, the Elders of Israel said, that on the seventh Day God ended His work which He had made; and He rested on the THE TKli:? P.-UMITI V, KTTLtGlDN ' <) seventh Day from all His work which -He had made. And God blessed the seventh Day, and sanctified it: because that in it He had rested from i ll His work which God created and made." Thus the Jewish nation claims that this is the source of their information as to the orderly and the evolutionary creation of the heaven and the earth; it was the tradition of their fathers which had come down to them from the first historic man of creation; and it was told to Moses by the Elders of Israel when they were in Camp in the wilderness, on their way to the Land of Canaan. Not only this, but the Jewish nation claims, that this traditional information as was related to Moses by the EJders of Israel has been faith¬ fully recorded in the Jewish Sacred Scriptures. Then again philosophers say, that this account of creation as recorded by Moses in the Jewish Sacred Scriptures, agree in the main with all scientific data; and that from the orderly process of evolutionary creation can be found the bases of biology; astronomy; ornithology; zoology; geolo¬ gy ; chronology; sociology, and the like. Verdict of the Jury We, the Jury of rational thoughts concerning the living and the true God, do aver that the ac¬ count of creation as recorded in the Jewish Sacred Scriptures by Moses, who received his information from the tradition of the Elders of Israel, are of 60 THE TRUE PRIMITIVE RELIGION the opinion that it is in the line of rational thought, and should be accepted by all rational and philo¬ sophic thinkers. {Signed) The JURY. THE TRUE PRIMITIVE RELIGION* (ji CHAPTER VII. MAN, A SPECIAL ACT OF CREATION It will be noted in the previous chapter on the "Evolutionary process of creation," that the crea¬ tion of man was referred to as having taken place on the sixth and last Day or period of creation. But it will be noted again, that the creation of man was not in form of evolutionary process like the other acts of divine creation, for the Elders of Israel gave Moses more detail information as to man's creation than he did concerning the creation of any other creature. Thus the Elders of Israel paid to Moses concerning the creation of man, "And God said, Let us make man in our image, after our likeness: and let him have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created He him; male and female created He them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replen¬ ish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." Thus it was, that the Elders of Israel in concluding their traditional narrative as to the creation of man, said to Moses, "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 62 THE TRUE PRIMITIVE RELIGION Thus from this traditional narrative which was related to Moses by the Elders of Israel it can be readily seen, that the creation of man did not come under the general head of creation, for in the first place, man was not created only a physi¬ cal being like the other animals of creation, but he was also created an intellectual and a moral being; and in the next place, he was created with such dominant powers by which he could have do¬ minion over all other creatures of creation. Then Again, his creation was the climax and the master¬ piece of all of God's works, for he was formed and fashioned in the image and likeness of hi ; Creator, which indeed makes him a separate and a distinct creature from all the other animals of creation, for man alone, bears a portion of the divine nature, and communicates with the Crea¬ tor. But not only is this true as to man being a special act of creation, as to his mental and moral natures, but it is also true as to his religious nature. So far as is known, man is the only crea¬ ture, who has been endowed with such faculties with which he can intuitively discern the exis¬ tence of a Supreme Being, and with which he can worship and adore his Creator. It is indeed a fact, that these special religious faculties with which man has been endowed were general as to man, and not special as to Individ¬ uals; and no man or set of men have the right to claim a monopoly of them, and to make the THK TRUE T'RIMITIVK RELIGION ( 3 claim, that all other men should acknowledge them, and should look up to them as their religious guide and instructor. But if one man seems to be more highly cultured in a certain faculty than an¬ other, it is not because the cultured man has been endowed with faculties with which others have not been blessed, but it is simply due to the fact, that the cultured man has exercised and cultivated rliese faculties to a greater extent than has his fellow man. As an argument to this effect, it has been clearly demonstrated that the first man of creation was created a perfect being as to his hu¬ manity, and as his posterity came from him by propagation, it is evident that all of the human species possessed the same faculties as the pro¬ pagator, and that no one can claim to be the natural superior to the other. But above all, this special act of creation on the part of man was due, no doubt, to the fact that man was created for a specific work, which up to the period of his creation, could not be per¬ formed by any other creature. Thus man was created with special rational ■mental faculties; and these faculties were capable of unlimited human expansion, and were given to man for the specific purpose of contemplating his Creator, and of comprehending the great plan of divine creation. Man was also created with special moral fac¬ ulties, and these faculties were also capable of vast moral expansion, and were given to man for 64 THE TRUE PRIMITIVE RELIGION the specific purpose of enabling him to understand the moral nature, or the goodness of the Supreme Being, and also for him to cultivate and to imitate divine moral acts. Then again, man was created with special re¬ ligious faculties, and these faculties should be so cultivated and developed, that he can worship his Creator with his heart, with his soul and with his mind. But closely allied to his mental, his moral and his religious faculties, man has been blessed with social faculties, and these faculties should be carefully looked after and tenderly nurtured. One of the reasons why the social faculties should be so carefully nurtured is due to the fact, that man is a social being, and should dwell to-gether in this world in peace and harmony. Lastly, another great reason that man's crea¬ tion has been classed as a specific creation is due feo the fact, that the chief aim of man's life is not to eke out a poor miserable existence, to no speci¬ fied end and to no special purpose like the dumb brutes of the field, but it can be truthfully said, that man was created a specific being and endowed with special faculties, so-that he might please God and to worship and to adore his Creator. Verdict of the Jury We, the Jury, do acquiese in the statement above expressed, that man was a special act of creation, and was also created for a specific purpose. {Signed) The JURY. THH TRU'! P::7MITIV'C RTillGlOX CHAPTER y, / / / MAN BY CREATION A RATIONAL AND A RELIGIOUS BEING. That man was created a Rational and a Re¬ ligious Being is evident from the fact, that at the time of his creation he was endowed with such Rational and. Religious Faculties, as to render him capable of entertaining Rational Thoughts, and of Worshiping the Creator of the Universe. Thus it has been said, that man was created in the "Image and the Likeness of his Creator." .From this fact alone, it has been argued by Rational Theologians that man is constitutionally a Ration¬ al and a Religious Being, and is the only creature m creation that enjoys this distinction. The Rational Nature of man has reference to those intellectual faculties with which he has been endowed, and by which he can think and have rea¬ sonable thoughts of his Creator. Included amonr; -these intellectual faculties of man are said to bo his mind, his perception, his memory, his will, his choice, his judgment, his reason, his conscious¬ ness, and the like. The Religious Nature of man has reference t"> those sublime and lofty faculties and feelings with wThich he has been endowed, and by whiclj he c worship and adore his Creator. Included among the religious faculties of man 2re said to be his feeling of reverence, adoration, respect, veneration, meekness, fear, his conscience, THE TRUK PRIMITIVE RELIGION hope, love, devotion, truth, honesty, obedience, and the like. But as it will be seen from our own personal experience, the intellectual and the religious fac¬ ulties are very closely allied, and are so inter¬ changeable in our intellectual and religious na¬ tures that man is said to worship God with his mind, his heart and his soul. Thus it is, that the intellectual, the moral, and the religious faculties with which man was en¬ dowed at the time of his creation, all of which he utilizes and exercises in the vocational and the leligious duties of his life, constitute man a Ra¬ tional and a Religious Being, for it is an axiom of human life, "That ali that man ought to do, ought be done to the honor and the glory of God." Then again, it is argued that the Rational and the Religious faculties of man were not the results of evolutionary developments, neither did they reach their highest attainments through a pro¬ cess of mental and moral training, but it is claimed, that these faculties were, in their entire¬ ty, co-equal and simultaneous with man's creation, and a part of his creation; and were in their fullest state of maturity and development; and that man at the moment of his creation, entered at once upon his Rational and Religious duties to his Creator. This was indeed said to be true of Adam, the first historic man of creation, for we are told, that immediately after his creation he was in close relationship and communion with THR TKUK PRIMITIVE RELIGION 67 his Creator in the Garden of Eden, and that he continued in that relationship with his Creator as long as he was in strict obedience to His laws and commands. Not only this, but it can be inferred that Adam, even after his acts of disobedience, and his ex¬ pulsion from the Garden of Eden, did not lose sight of his religious duties to his Creator, but it is supposed that he continued as a devout worshiper of his Creator all the days of his earthly career, and that he taught all of his immediate descen¬ dants to do the same. But this perfect intellectual, moral and religious state of the first man of creation has been great¬ ly questioned, and as greatly doubted by some anx¬ ious inquirers; and they are wont to ask this question, "If man had been created in such primi¬ tive intellectual, moral and religious perfection, why he is not in the same condition today, ani what are some of the evidences of his former intui¬ tive perfection?" In answer to this query, some sacred historians say, that this intuitive intellectual and religious condition of man, including his unadulterated wor¬ ship of the Supreme Being of the Universe, con¬ tinued with him until the period of the great Flood, which is said to have deluged the Earth. But after the Flood, and after the great confusion of tongues and the dispersion of man at the Tower of Babel, man began to wander away from God in the imagination of his heart, and also to lose sight 68 the true primitive religion of the true object of his intuitive intellectual, moral and religious faculties, and" in the procesi of time, he began to use these faculties to worship visible creatures instead of the invisible Creator. In answer to the query, as to some of the evi¬ dences of man's former intuitive, intellectual, mor¬ al and religious perfection, it can be said, that man is still in possession of these faculties, but they are in a somewhat dormant condition, and await¬ ing the period of their awakening and full devel¬ opment by their possessors. But why should the intellectual, the moral and the religious faculties of man lie in a dormant and a dwarfted state, especially when they should be in their highest state of activity and in their ful¬ lest state of development ? To this query it can be said, thaj; it is evident that God did not endow man with these noble and sublime faculties to be allowed to remain in a dor¬ mant and useless condition but it is the duty of every man to endeavor to awaken and to develop these faculties, ancl to utilize them for the pur¬ pose of seeking after and of knowing God. Thus for the purpose of assisting man in these endeav¬ ors, schools for intellectual training and guidance have been erected, and churches for religious awakening and development have been established. Then again, every man owes it to himself and to his Creator to see to it, that his intellectual, his moral and his religious faculties are fully de¬ veloped along the lines for which they were given, THK TRUE PRIMITIVK RKLTGION ('/) and no one should plead that the cares of world¬ ly business, the responsibility of drudgery labor, nor the absorbing interest of any other vocation of life has been a hindrance to him in engaging in this important duty. To know and to worship God is not a duty confined exclusively to the schol¬ ar and the theologian, but it is a duty that is in¬ herent upon every man, and no one can plead a justifiable excuse in neglecting to perform this all important requirement. Thus it is claimed, that "Man by creation is a Rational and a Religious Being," and that it is the paramount duty of every man to know and to Worship his Creator. Verdict of the Jury We, the Jury, do acquiesce in the above state¬ ment, and we re-affrm the fact, that every man was created an intellectual and a religious being, and that he should seek to know God, and to wor¬ ship his Creator. (Signed) The JURY. 70 T IIK THUH PRIMITIVE RHLIGION CHAPTER IX. MAN'S PRIMARY RATIONAL IDEAS AND VIEWS OF THE SUPREME BEING A great many people of today, who have been trained from infancy to accept the Bible Idea of God, think that the Jewish Sacred Scriptures, as we now have them, is the only reliable source from which man can get Rational Thoughts and Views of the^ Supreme Being. But when these people are told, that man lived many hundreds of yean before the Jewish Sacred Scriptures were writ¬ ten, and that many millions of people have had conceptions of a Supreme Being who have never heard of the Jewish Sacred Scriptures, they won¬ der and greatly marvel, and ask, "Whence di :I these people get their Rational Ideas and Views 01 a Supreme Being?" Thus to give a reasonable an¬ swer to-this important query, not only have emi ¬ nent historians and philosophers labored incess¬ antly to this end, but it has also been the arduous task and the tedious work of many profound theo¬ logians. It is indeed an historical fact, recorded by all ancient and modern historians, that all nations, and all peoples have had some ideas of a Supreme Being, although some of their ideas of Him have been grossly absurd and ridiculous. But notwithstanding this historical fact, yet. there are many eminent theologians of today, in their rational and logical studies of the Supreme Tfli{ TltHE primitive rkligion 7. Being, and His relationship to man, have assidu¬ ously endeavored to trace the source of man's primary rational Ideas and Views of the Supreme Being. Thus after much scientific research and indefatigable labor; and after much close mental application and deep study had been given to this subject, these theologians claim, that they have discovered the crystal stream which leads directly back to the spring, or to the primary source, of this much desired and coveted information. As an ar¬ gument to this effect, these theologians claim, that it is but reasonable to conclude that God has at some time or in some way revealed himself to man, and that this revelation has never been entirely blotted out from the mind of man. But the ques¬ tion is sometimes asked, "If God has revealed Him- rolf to man, and if this revelation has never been entirely blotted out from the mind of man, then why are there so many false views and conflicting ideas of the Existence of the Supreme Being so broadcast among the nations of the world? and how do we know, and wThat evidence have we, thai our Ideas and Views of the Supreme Being are Rational and Logical? In answer to these very important questions, some students of rational theology are wront to say, That through the evolution of science and of natural philosophy on the one hand, and through the teachings of the Jewish Sacred Scriptures on the other hand, they have been enabled to trace successfully the pure stream, and the primary source of man's ideas and views of God back to tliG 72 THE TRUE PRIMITIVE RELIGION fountain head, and jiow they claim, that they are in a position to give a logical answer to all who may ask, "From whence did man get his Primary Rational Ideas and Views of a Supreme Being?" As an argument to this end, these theologians contend, that as there are so many different na¬ tions and peoples extant, who lay claim to the fact, that they are in possession of the primary and the rational Ideas and Views of the Supreme Being, each one of these nations should produce such reasonable proofs as to substantiate their claims; and the nation or people that can produce the best logical proof, that they are in possession of true rational thoughts of the Supreme Being, that Nation will be entitled to this greatest and highest of all national honors. In summing up these requirements, these theo¬ logians tell us .hat after a most laborious his¬ torical and s' ntific research, and after many years of care:, t and minute investigation of each and every c i;n presented by the various na¬ tions in delc..se of their contention, they are now in a position to render an impartial verdict as to which nation has produced the strongest and most logical proof of its claim, that it is in possession of correct and rational thoughts of the Supreme Being. But before drawing their conclusions and ren¬ dering their verdict on this very important sub¬ ject, these theological Judges have seen fit to state the grounds on which they have based their de- THK TKUK PRIMITIVE RRLIOION 73 cision as to the nation that is entitled to this distinguishing honor. Thus they say, they have based their decision on the following grounds: First,—The nation that can trace their rational thoughts of the Supreme Being back, to the first historic man of Creation. Second,—The Nation which continued to enter¬ tain rational thoughts of the Supreme Being, after the period of the Deluge. Third,—The nation that now entertains ration¬ al thoughts of the Supreme Being of the Universe. Thus, in compliance with these logical tests, and after a careful and minute investigation of the claims as presented by the various nations of the world, these Theological Judges after due con¬ sideration and deliberation have unanimously de¬ cided, that the Jewish Nation, and that nation alone, is the successful nation, and is indeed the only nation that has given any logical evidence j^nd rational proof of its ability to answer and to substantiate the above requirements. Thus these Judges claim, that in answer to the first requirement, The Jewish Nation has proven by their ancient writings, that their ancestors, many hundreds of years ago were in possession of rational thoughts of the Supreme Being, when the other nations of the earth were in a state of heathenism and gross idolatry. They also claim, that this nation has genealogical tables, .and other 74 THK TKUK PRIMITIVE RKT.IGION aocumentary evidences to prove that their ration¬ al Ideas and Views of the Supreme Being can be traced in a direct line back to Adam, the first recorded historic man of creation. Then again, they say that the Jewish Nation has proven by an unbroken line of Tradition, which has come down to them from the first his¬ toric man, Adam, that their forefathers have al¬ ways been in possession of a true knowledge of the Supreme Being. As an argument to this claim, the Jewish nation asserts, and this assertion cannot be successfully controverted, that Adam, the first historic man of creation, was created a perfect human being; and as a perfect human being, he had a perfect human knowledge of his Creator; as it would have been inconsistent with the Infinite Wisdom of the Creator to have create:! an ignorant human being. But not only this, these Judges say, that Jewish Tradition has made it very plain, that Adam, at the time of his* creation, was matured in all of his human faculties, especially his reasoning and his intuitive faculties. Thus the Jewish nation claims that Adam, at the time of his Creation, k*iew as much about the Supreme Being as man ever knew and can know. This reasoning and intui¬ tive knowledge of the Supreme Being, the Jewish nation claims was transmitted by Adam and his posterity from age to age, by means of tradition during a period of nearly 2500 years, or until the period when Moses, the great Jewish historian THK Tl! I'E PRIMITIVE RKLIGION 75 put this traditional knowledge of the Supreme Being into writing. As to the second requirement these Judges say, that the Jewish nation claims, that their Ideas and Views of the Supreme Being are strictly or¬ thodox, and that they are the same Ideas and Views that the Antediluvians held of the Supreme Being many hundreds of years before Man's re¬ ligious Ideas and Views became contaminated with strange and pagan ideas and views of His Exis¬ tence. This claim, these Judges also contend is backed up by historical and philological data, and is in complete accord with all Jewish traditional knowledge that has come down the ages from the earliest existence of man. By way of explanation, in accounting for the retention of their rational Ideas and Views of the Supreme Being, while the other nations of the earth were groping after strange and pagan gods, the Jewish Elders make the following statement: They say, That the whole human race of mankind was one family until the Deluge of the Great Flood. But after the Flood, and when the Tower of Babel was begun God made a confusion of tongues, or speech, which resulted in the separation of the human family, and which divided them into various tongues and nations. After this separation of tongues and this disper¬ sion into separate countries, which were then considered very remote, on the account of thrJ poor facilities for traveling, many of these nations were entirely cut off from communicating with 76 THR TRUE PRIMITIVE RELIGION each other, and thereby lost, to a great extent, their traditional Ideas and Views of the Supremo Being that had come down to them through the ages, and in their spiritual blindness they turned to the worship of the creature instead of the Crea¬ tor. But in order to preserve a knowledge of the living and the true God, they tell us, That God selected and set apart a man who was of XJr of Chaldea, by the name of Abraham. And God made a Covenant with Abraham, and told him, That through his posterity or nation, a true knowledge of the Supreme Being should be maintained, and kept extant in the world, and through all ages to come. Thus the Jewish nation claims, That Abra¬ ham became the founder and the father of the Jew¬ ish nation, which indeed historically accounts for the retention of the Rational Ideas and Views of the Supreme Being of the Universe which have been held, and are held today, by that nation and that this covenant has never been abrogated nor given to another nation. As to the third requirement, these Judges say. That it has been fully demonstrated, that the original Jewish Sacred Scriptures, and these Scriptures alone, contain rational thoughts con¬ cerning the living and the true God, but they also contain the rational thoughts of the Supreme Being as held and expressed by the Jewish nation of today. Thus these Judges make bold to say, that the Jewish nation in comparison with other nations, is the only nation that is now extant Tini tuite primitive religion 77 who holds pure rational thoughts concerning the Supreme Being of the universe, and that all of the ether nations of the world are either polytheistic or tri-theistic in their ideas and views as to the Existence of the Supreme Being, or are grossly irrational and superstitious as to His Character. Therefore, in conformity to these undisputed and unrefuted facts as rendered by the Jewish nation in defense of their rational Ideas and Views of the Supreme Being, the Judges have seen fit to ren¬ der the following verdict: Verdict of the Jury We, the Jury, do acquiesce in the conclusion of this chapter; and are of the opinion that man re¬ ceived his primary Idea of the "Supreme Being at the time of his creation, by means of his intuitive faculties, and that man has never entirely lost his primary impressions of the Supreme Being. (Signed) The JURY. ~78 tftk trur primitive khligion CHAPTER X. THE PRIMARY STATE AND CONDITION OF MAN It will be observed in this chapter, that it is not only the province of rational theologians to dis¬ cuss, in a logical and systematic way, those ra¬ tional thoughts that man has gleaned concern¬ ing the living and the true God, as to His Existence and His character, but it is also their duty to consider those rational thoughts that relate to man himself, to his own nature, and to his moral and his religious obligations to his Creator. It will be noted by the tradition of the Jewish Elders, and as recorded by Moses, that man was created on the sixth Day, or period of creation; and this act is said to have been the crowning- work of all Divine Acts; from the fact, that man was created in the image of his Creator. Thus the Elders of Israel told Moses that in the creation of man, God caid, "Let us make man in our image, and after our likeness. So God created man in his own image, in the image of God created He him, male and female created He them." But it will be'noted again, that when the Elders of Israel first related to Moses the traditional ac¬ count of the creation of man, they did not relate to him in full, all the details, as to the matter and the manner of his creation; so a little later on in their talk to Moses on this subject, they said, "And the Lord God formed man of the dust of the THR TRTirc P:;iMITTVK RKLIGION 7') ground, and breathed into his nostrils the breath of life; and man became a living soul. And the Lord said, it is not good for man to be alone; I will make an help-meet for him. And the Lord caused a deep sleep to fall upon Adam, and he slept; and He took one of his ribs and closed up the flesh instead thereof; and the rib, which the Lord God had taken from man, made He a woman and brought her unto the man." Thus it will be seen from this traditional narrative of the creation of man, that he does not only enjoy a distinction far ?bove all other creatures of God's creation; for man was created in the image and the likeness of God, his Maker, but he was God's representative upon earth, and was given dominion over all creatures of God's creation. But it will be noticed more particularly, that the Elders of Israel told Moses that when God formed man out of the dust of the ground, God breathed into his nostrils the breath of life, and man became a living soul. From this it can be seen, that the body and the soul of man were not made of the same material or substance; the body was formed out of the dust of the ground, while the soul came into existence by the breath of God. From this it can also be seen that man is a compound being, composed of matter and spirit; the one from the dust of the ground, and the other from the breath of God. Thus the wise man tells us that at death, "Then shall the dust return again to the earth, as it was: and the spirit shall return again unto the God who gave it. 80 THB TRITK PRIMITIVK RKT.IGION The phrase, "Dust of the ground," out of which the body of man is said to have been formed, is not thought to be the dust that is ground to pow¬ der under the feet of men, and is blown about in space by the wind, but it is supposed to be com¬ posed of various chemical elements or gases. That this is so, physiologists in their chemical analysis of the human body have found that the body of man is composed of fifteen or more chemical ele¬ ments ; the most prominent of which are as fol¬ lows: Oxygen, Hydrogen, Carbon, Nitrogen, Sul¬ phur, Phosphorus, Calcium, Fluorine, Manganese, Sodium, Potassium, Magnesium, Chlorine, Silicon and Iron. Thus we are told, that these chemical elements, variously combined, constitute the blood and the flesh of man's body; also the bones, hair, teeth, tissues and all of the other parts of the human body which have been so wonderfully ar¬ ranged by the great Creator and Architect of the Universe. But not only this, the Elders of Israel told Moses that after God had formed man of the dust of the ground, He then breathed into his nostrils the breath of life, and man became a living soul. But it will be noted, that the term "soul" as used by the Elders of Israel, is very significant, fo~ while the other creatures that God had made became living Beings, man alone is said to have become a living Soul. But not only this, Psychologists in their dif¬ ferentiation between the soul and the body say. 1*111? TRTJI? PUIMITIVF: RKLIOION HI the soul of man is entirely unlike that of his body; for while his body is material, and is com¬ posed of various chemical elements, his soul is immaterial and spiritual, and is composed of a sin¬ gle substance which is absolutely unknown to science. In their definition of the soul, Psycholo¬ gists are limited to its manifestations, and say, the soul, is that immortal, immaterial, vital, active, uncompounded and spiritual part of man, where¬ by he perceives, remembers, reasons, feels, thinks and wills, etc. But at this juncture the theologian comes in and says, the soul is also that part of man with which he communicates with God, and by which he comes under moral and religious obli ¬ gations to the Supreme Being. Thus it can be in¬ ferred, that when God created man, He made him a perfect rational being; his faculty of perception must have been acute; his memory must have been letentive; his reasoning powers must have been sound; his judgment must have been correct; his understanding must have been clear; his incli¬ nations must have been pure; his aspirations must have been lofty; his conscience must have been void of offence; his will must have been firm; his affections must have been set on things above; and his whole heart must have been a human temple for the indwelling of the Invisible One. This then, must have been the perfect physical being, whose body God formed out of the dust of the earth; and this must have been the perfect psy¬ chological being whom God breathed the breath H2 THK TKUK PKIMITIVK RELIGION of life into his nostril's, and who became a living soul. Thus in speaking of the glory and the grandeur of this perfect being, some one has said: "That although man was the last of^all of God's creation, >et, he is considered the chief and the master¬ piece of all of God's handiworks." Then again in his perfect state, man has beeii considered the compendium of creation, and is sometimes called "A Microcosmor a little v/orld, or a world in miniature; because man has some¬ thing of the vegetable, the animal and the rational kingdoms to meet in him. He is spirit and matter: yea, heaven and earth centre in him; and he is the bond that connects them together. Not only this, man is said to have been made erect, in order t > distinguish him from the four footed animals who look downward to the earth; but man was made to look upward to the heavens, to contemplate them, to behold the p-lory of God as displayed in them, snd to worship and to adore Him who created them. %But while it is indeed true, that God created an:l made man a perfect physiological and a perfect psychological being, yet, at the same time, God made man a perfect moral and religious being. That man was created a perfect religious being is noted from the fact, that man was endowed at the time of his creation with specific faculties by tiik tk[TK l'kimitivk kkijgion * 83 which he can respect, appreciate and worship his Maker and Creator. Some of these specific faculties with which man has been endowed, are said to be as follows: Ado¬ ration ; Reverence; Fear; Respect; Devotion; Ven¬ eration; Love and Obedience. In the way of de¬ fining these faculties with which man was created, theologians say, that the faculty of Adoration, is that feeling of esteem that man has for the Divine Being which causes him in his religious worship to bow his head; to bend his knees, and to prostrate, himself upon his face, when in the august presence of the Creator of the Universe. The faculty of Veneration they define as being that feeling of respect mingled with awe, which man has for God, on the account of His divine superiority and majesty; which feeling they say, is mostly ex¬ cited when he enters into a sanctuary that has been consecrated to the glory and th^e worship of Almighty God. They also say, that the faculty of Fear, is that holy disposition of the soul where¬ by man is inclined to observe all of God's com¬ mands. The faculty of Respect in man's religious feelings they claim, is summed up in the following command, "Thou shalt have no other gods before me." The faculty of Devotion is exhibited by that feeling in man by which he is inclined to conse¬ crate his all to the glory of God. The faculty of Love is said to be that divine principle planted within the heart of man, by which he reveres and esteems the Divine Being; and the faculty of Obe- JS4 THE TRUR PRIMITIVE RELIGION dience is that part of man's spiritual nature by which he keeps and performs all of those obliga¬ tions that God requires of him. Thus, man in his primitive state was a perfect human being, and without an evil tendency in either his body or his soul. The eyes of his under¬ standing were flooded with heavenly light; his Will was holy, and he chose to do the right; and his affections were righteous and extremely pleas¬ ing in God's sight. Man being in this state he was necessarily in a condition of happiness, and was the most exalted being of earth, and the favorite of heaven. But notwithstanding the fact, that God made man such an exalted being, and gave him universal dominion over all things that He had made, yet, God placed man under a law, and demanded of him strict obedience to this law; for the Elders of Israel told Mc?es that God put man in the garden of Eden to d^0?^ it and keep it; and God said unto the man, "Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day thou eatest thereof thou shalt surely die." Verdict of the Jury We, the Jury of rational thoughts concerning the living and the true God, do fully attest and vouch for all that has been said as to man's primitive state of perfection and happiness, and THR TRUR PRIMITIVE RELIGION RS also hist close relationship to the. Supreme Being of the Universe. All of which we claim is either intimated, or plainly taught in the Jewish Sacred Scriptures. - {Signed)The JURY. 86 THE TRUE PRIMITIVE RELIGION CHAPTER XL THE TRUE PRIMITIVE! RELIGION Although it has been fully established in some previous chapters,, that Adam, the first man of creation, was created in every sense a religious being, yet, the query has been made as to the na¬ ture of this Primary Religion; if man is still in possession of it, and in what way can it be demon¬ strated ? In answer to this timely and very important query, it can be said, that it is indeed both ration¬ al and logical to conclude that the Religion with which man" was created constitutes the Primary or the True Religion; and of necessity, this re¬ ligion was of divine origin. That this is so is seen from the fact, that the Primary Religion was in¬ stituted specifically and exclusively for man; and that man was endowed with specific faculties for 1he purpose of utilizing and demonstrating this Religion. The specific object for which man was endowed with religious faculties was for the purpose of worshiping the Creator of the Universe, and these sacred faculties should not be prostituted and utilized for the worship of any other being. Then again it has been shown, that the Primary Religion of man is strictly an internal religion, an innate principle of the heart and an active de¬ velopment of the soul. As a further argument along this line it can be said, that it is just as rational THR TRUE PimriTIVK RKLIGION 87 to conclude that mail) primarily, was created a religious being because of his- religious- faculties* as to conclude that he was created, an intellectual; being because of his- intellectual faculties7 and as there is-no period? in. a mail's earthly career when it-can be said that a man is not an intellect¬ ual being, neither is- there a period in his. career when it can be said that he is not a* religious being.. From this it can be* seen; that the nature- of Primary Religion- of man. is interwoven' intot the very warp and woof, of man's being, and; is in¬ essential part of his existence; and; it can. be truthfully said, that man is-now in the full posses¬ sion of those primary religious faculties withi which the first man of creation was endowed. As to the query that has been made, as to how this Primary Religion can be manifested and demonstrated on the part of man, the answer ean be made, that it can be manifested and demonstra¬ ted on the part of man in every phase of his Iit'f both intellectual and' spiritual. That this is so,, it has been shown that man's-re¬ ligious faculties constitute a part of hia being, and are so interwoven, into his existence that he cannot live separate and apart from, them, but they are manifested in his every word, in his every act and in his every thought. Thus it can be said, that the nature- of Primary Religion is manifested: and demonstrated in man's righteous deeds, and has no connection whatever with Sectarian: Dogmas and: Denominational Creeds. #8 THE TRUE PRIMITIVE RHLIGION But in the further consideration of this very important subject, another query has been made, and that is, If man is by nature a religious being, and if his religious principles are manifested by righteous deeds, then why does he undergo, at times, such terrible religious fears and dreaded apprehensions? As an answer to this query it can be said, that when the religious faculties of man are properly trained and rightly exercised, there will be no disturbing religious fears, neither wilJ there be any terrible foreboding apprehensions. As an evidence of this expression, it is said that man is in his native element when he is exercising the leligious faculties with which he has been en¬ dowed ; for in so doing, he has the approval of his conscience, and is in possession of that peace and contentment of mind and heart which are the direct results of righteous deeds. Thus the True Primary Religion inculcates and excites in those who eultivra|;e^.i^,prijiciples the religious feeling of love to Goti, reverence, adoration, honesty, obe¬ dience, respect, justice, benevolence, sympathy, generosity, kindness, brotherly affection and the like, "and when these . principles are religiously exercised there will be no dreaded fears and no foreboding apprehensions. But on the contrary, all pagan religions are based upon the superstitious fears and the nervous apprehensions of their gods. Thus all along the- ages, so-called religious pagan priests and power¬ ful pagan potentates have kept their religious de- TUB TkUE PRIMITIVE RELIGION £>9 votees in line by constantly appealing to their su¬ perstitious fears and feelings; arid because of these wicked and sinister methods used by these pagan priests and potentates, the devotees of-all- pagan religions have been compelled to pay hom-' age and to do reverence to false gods, and to tremblingly and crouchingly obey their every command. But some anxious inquirer might ask another important question hy saying, What is the differ¬ ence between Religion and Theology? or, Is not our religion the compendium of our theological ideas and views? At the risk of repetition, these questions caiif be answered by- saying, that the True Religion is that inner part of man's conscious nature which brings him under moral obligations to his Qre^tpr, arid, vhich excites within him a feeling of divine rever- ence and respect for the Sup,feme Being' of the Universe/ Theology is in no way a part of man's leligiousnattfrfe, but it simply denotes those spec¬ ulative ide^s an4 views ^hitfv some mefi h~$ve formed and entertained respecting the Creator,! His Nature, His Character and His relatiofr to' man, and the"like. As there a*re so many' devotees of religion who seem to'be unable* to msikrra dis¬ tinction or to' differentiate between religionr'. theOl'og^ it is > vdry ndcessaryv that -this '-distinction should be made ver#-plain and explicit. - tti an; illustration, it:h'as;;,'beeii? p&id;' that k Verb's MtacifeV is what1 a :per rfealfj- 00 T IT R TRUK FKIMITIYK RFLTO-ION is as to his moral life; but a person's reputation is what people generally think of him. So it is with religion and theology. A man's religious nature is an essential part of his creation, which constitutes him a religious being; but a man's theological views constitute no part of his relig¬ ious nature, but are simply the speculative ideas and views which he entertains concerning God and leligious subjects. From this it can be seen, that True Religion is subjective and internal, and is of divine origin; being interwoven into man's spiritual nature at the time of his creation; while theology is ob¬ jective and external, and denotes those speculative ideas and views which man entertains concerning either the True God or the false gods which he worships, but does not constitute a part of his religious nature. That there is but one True Religion is evident from the fact, that the Supreme Being of th Universe is the Author of it; and at the time of Man's creation, his Creator endowed him with such religious faculties by which he could conform to all. religious requirements. From this it can also be seen, that all men have been created with the same religious faculties by which they can worship their Creator; and all men are alike responsible to God, their Creator, for the faithful performance of this their religious duty. It is indeed evident, that no man can claim ex¬ emption and justification from his religious duties, THE TRUF PRIMITIVE RRLTOION <)1 from the fact, that he has different and divergent theological ideas and views from those inculcated by his religious faculties, for these faculties have the precedence over all other teachings, and all other ideas and views of God and of religion, and should be subordinated to man's true religious faculties. Thus the conclusion of the whole matter is, that no man can make another man a religious being by imposing upon him his peculiar theologi¬ cal dogmas and denominational tenets, for man by creation and by nature is a religious being, and is responsible to God alone for his religious duties. V.erdict of the Jury We, the Jury, do heartily acquiesce in the sen¬ timent expressed in this chapter, and hold that man by creation is a religious being, and that his leligious life in this world is manifested by relig¬ ious deeds, and not by denominational creeds. 0Signed) The JURY. 92 the trtfrt Primitive religion 1 1 CHAPTER XII. THE "ESPERANTO" RELIGION; OR THE UNIVERSAL RELIGION OF MANKIND The.-term! "Esperanto/' -in its generic sense, is said to' jmearc:"The Hopeful." But :this term has- been use&'-hy philologists^ and more especially "by Dr. iZamenhoof. -in? an accommodative sense, and raadetto, apply to the universal-language' which he is endeavoringto invent. - It is said, that eminent -philologists have traced the various, hupjan -dialects and languages.which have; been Aspok£i} ij^ithe^votld backjto their, origin, and hafBjSj^owtt-thlat all o!f ^hem sprang from a common stock.-! ". . It is .also sai-d,; that rbefore -the^great Flood, Which is supposed 1 pability of all of his posterity, the Jewish nation of today do not admit; and their commentators all ueclare, that there is nothing in the Mosaic teach¬ ings, that warrants such an interpretation; and that Adam was in no sense responsible, either di¬ rectly or indirectly, for the Wickedness of his pos¬ terity. - In the way of an explanation for the wick¬ edness of Adam's posterity, the Jewish nation makes the claim, that every man that is born in the world is a free moral agent, and is responsible to God for his own moral actions, and that' God is not displeased with one man, because another man, of his own volition, breaks his commandments. As to the doctrines of the universal Fall of man, and the total depravity of his nature conse¬ quent on the Fall, the Jewish Commentators say their Sacred Scriptures make no reference what¬ ever, and neither do they make reference to the doctrine of human atonement. These doctrines they say are strictly pagan doctrines, and are of pagan origin. Thus, in summing up the whole matter, the Jewish nation holds, That God created man, a free moral agent; and that the exercise of this agency was not dependent upon the moral actions of the first man of creation; and that if it had been thus dependent, the posterity of Adam would be the creatures of intervening circumstances; and in such a state, no man would be directly responsible to God for his moral conduct; for the actions of Adam would have wielded and controlled the des¬ tiny of all of his posterity. 102 THK TKUK PH IM rTIVE RELIGION Verdict of the Jury We, the Jury of Rational Thoughts concerning the Living and the True God, and the True Relig¬ ion do aver that according to the Mosaic record of the creation of man, the first man of creation did not in any way wield the destiny of his pos¬ terity as to evil, but every man is held directly responsible to God for his moral and his religious actions. (Signed) The JURY. THK TRUE PRIMITIVE RELIGION 103 CHAPTER XIV. THE EFFECT OF THE DISOBEDIENCE OF MAN. In relating the traditional story of the disobe¬ dience of man to the command of God, the Elders of Israel said to Moses, that God said unto Adam, "Because thou hast harkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of rtr cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life. Thorns and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread, till thou return to the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return." But unto the woman, God said, "I will greatly multiply thy sorrow and thy conception; in sor¬ row thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee." But . notwithstanding the plainness and the di¬ rectness of this sentence because of sin, yet,-there are some theologians, even in this day, who cavil over the nature and the extent of this sentence. Some learned theologians argue,, that this sentence of death which was pronounced upon the man, had reference simply to a physical dissolution of the tody; from the fact, that God said, in pronouncing 104 tux tki1 k runin iyi;. km.ic.iov the sentence of death upon him, "For dust thou art, and unto dust shalt thou return." But there are other theologians who argue, that this sen¬ tence included also, man's spiritual death, or the severence of his soul from God; for they say, that God broke off all spiritual communications with Adamr and drove him out of the garden of Eden. Then -again, there are some other theologians who argue, that this sentence of death which was passed upon the man, affected the woman also; and not only did it affect both of them, but it affected also all of their posterity; for they claim, "In Adam, all of his posterity sinnedand in the sentence that was pronounced upon him, all of his posterity. are included in the penalty of his dis¬ obedience. Then again, it has been argued by some theolo¬ gians, that this sentence of death, which was pro¬ nounced upon man because of his disobedience, was grossly unjust to him; from the fact, that he was unduly influenced by the woman who had been given to him; and that he was a creature of cir¬ cumstances over which he had no absolute control. But there are other theologians who argue, that as man fell into disobedience, it shows, that not¬ withstanding his original perfections, he was also a fallible being, and was therefore liable to err. Further, some of these theologians argue, that the disobedience of man being without a sinister motive, his punishment was far too severe for the sin of curiosity which he had committed. THK TRUK PKIM IT I V K RliLlGlON ! 05 But in answer to all of these arguments and criticisms, it has been stated, that man was created a perfect intellectual, moral and religious being, and with these faculties in their highest state of maturity, he .was well aware of the consequences that would befall him if he disobeyed the specific command of his Creator; for if man had been ig¬ norant of the consequences of his disobedience, he would not have been a perfect intellectual and moral being, and could have pleaded extenuating circumstances on the account of his ignorance. But this was not the case, for even in this day, when human faculties are said to be almost totally depraved, yet, all men have some knowledge of the terrible consequences, that will befall them, if the,y wilfully disobey the direct command of God, or of the gods. But as to man being a creature of circumstances over which he had no absolute control, and that he was also created a fallible being, and endowed with faculties that were liable to err, is a state¬ ment that is not in accordance with facts, and is far from the truth. In confirmation of this state¬ ment, it must be remembered that God did not create man a stick or a stone, but he created him a perfect human being, and endowed him with such perfect intellectual faculties with which he^ could readily discern and understand the nature of all of his acts, and the blessings that would follow the performance of the one, and the terrible conse¬ quences that would follow the performance of the other. 100 T H H; TK'U-: P^IMIPIV-K KEI.khont Then again, it must be remembered, that man was created a "'Free Moral Agent, and endowed with a perfect Will" with which he could choose all of his moral actions. Thus, it is this Free Moral Agency of man that makes him personally respon¬ sible for all of his moral acts; and which brings him under obligations to God, for the strict obe¬ dience of all of His commands. It was because of this Free Moral Agency of man, that God gave him a specific command to guide him in the choice of his actions and con¬ duct ; for God said to Adam, "Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die." From this it can be seen, that as God was the creator of man, and had en¬ dowed him with perfect human faculties, and had made him a Free Moral Agent, God had a right to put such restrictions upon the actions of man as He saw fit; and then to prescribe such punishment as He deemed necessary for the violation of such restrictions. But it must be noted, that rational thoughts concerning the living and the true God, and His dealings with man, as recorded in the Jewish Sacred Scriptures, are based upon the tradition of the Elders of Israel, and not upon the cavil and the speculations of theologians. As to the effect, that the disobedience of the first man of creation had upon himself and his posterity, the Jewish com- THK TRUE PRIMITIVE RELIGION 1,7 mentators on their Sacred Scriptures have been very explicit; for they claim, that the disobedience of the first man and woman of creation was a per¬ sonal act, and that their condemnation and punish¬ ment was also a personal condemnation and pun¬ ishment, and that the consequences of their actions had no direct nor indirect effect or influence upon their posterity. Thus, as an argument to this end, they -claim that the man and the woman were a direct crea¬ tion of God; and at the time of their creation, all of their faculties were in a high state of develop¬ ment and maturity, and that there were no exten¬ uating circumstances which they could plead as condonement for their actions. Not only this, but these Jewish commentators on their Sacred Scriptures contend, that God holds every man personally to a strict account for his own sins, and that 110 man is amenable to God for the short-comings of another. But not only this, these commentators say, that there is no traditional reference in their Sacred Scriptures, and not a remote traditional inference, that the consequences of the disobedience of Adam, and his wife, Eve, fell upon their posterity; but they do assert, that their Sacred Scriptures plainly teach, that every man is held personally responsi¬ ble to his (Creator for a strict obedience to His Commands. Verdict of the Jury We, the Jury of rational thoughts concerning 108 THK TRUK PRIMITIVE RELIGION the Living and the True God, acquiesce in the Jewish idea, as to the effect of the disobedience of man. {Signed) The JURY. the true primitive reunion 109 CHAPTER XV. THE SERPENT AND THE SEED OF THE WOMAN The subject which is under consideration in this chapter, taken in its literal sense, is one of the most peculiar, if not one of the most intricate subjects that has been suggested and considered in the Jewish Sacred Scriptures. It is peculiar in that, it treats of the supposed origin of sin; and it is intricate in that, it ascribes the supposed origin of sin to a reptile, and then clothes this reptile with reasoning powers; which power is used to deceive and beguile the man and the woman which God had created, and had given dominion over all of the animals of the earth. Thus we find, that after the Elders of Israel had related to Moses the traditional narrative of the creation of man and the woman, and their connu¬ bial bliss in the Garden of Eden, these Elders also related to Moses the disobedience of the man and the woman, and their great misery and unhappi- liess which were consequent thereto. In relating this unfortunate traditional narra¬ tive to Moses, the Elders of Israel brought into prominence a cetain animal called a "Serpent" and said that it was this animal that took such an active part in this terrible transaction. Now, as this traditional "serpent," has been recorded by Moses in the Jewish Sacred Scriptures 110 TfiK TRUK PKIMITIVE RELIGION as being the principal actor in the great drama which resulted in the disobedience of man and the consequent unhappiness which was the effect thereof, it would be a culpable neglect on the part of any Bible student not to make inquiry, and even a minute investigation into the origin and the nature of such a being that was capable of introducing so much misery and unhappiness into this world. But in reading the writings c: many Biblical students, it is indeed surprising , to find how few of them that ever take the tim3 to make investigations into Biblical narratives c:: phenomena; but they simply accept what has be^n written in the Bible without making any investi¬ gation, as to whether these phenomena be literal or metaphorical, and then resort to all kinds < unreasonable and irrational arguments to bolster up, and to make plausible those Scriptural Narra¬ tives that do not seem tenable and logical to a ra¬ tional mind. Then again, in many instances, be¬ cause science and reason have been eliminated, as being untenable in the interpretation of the Sacred Scriptures, some Biblical students have made many Biblical narratives to appear unreasonable and even ridiculous, and in some instances they have made the wisdom and the justice of the Supreme Being to appear inferior to that of man. It has been said by many who have sought dili¬ gently for rational thoughts concerning the Su¬ preme Being, that the great trouble with many so- called Theologians of today is, they are more ab¬ sorbed with the "Letter" of the Bible than they are the true primitive religion ill with the "Spirit" of its rational teachings. Thus in many respects many Theologians attempt to interpret the metaphors, the allegories, the para¬ bles and the figurative forms of speech, in which the Jewish Sacred Scriptures abound, as literal transactions and as positive assertions, and then endeavor to explain these rhetorical expressions in such a manner as to try to make them har¬ monize with rational thought and sound sense. This narrative of the Serpent as taking an active part in the disobedience of man, as related io Moses by the Elders of Israel, is a striking il¬ lustration of this fact, which when taken literally and considered rationally, seems irrational and absurd. As an argument to this end, some Theo¬ logians of rational thoughts concerning the Su¬ preme Being are convinced that God could not and did not create" an unrighteous or an unholy being; for it is said, that when God reviewed the acts of His creation He pronounced, everything that He had created and .made as being. "Very Good." From this it can. be seen that God did not create an unrighteous and an unholy being, who would in the course of time, and without His consent, make void and mar the perfection of the master-piece of His creation. Then again, attention is called to the fact that man alone was the only earthly creature who way created with a rational soul, and he alone was given a command, and was held strictly responsi¬ ble for its observance. There is no record extant to show that God ever created an animal or a reptile 112 the true primitive religion or any other creature that could subvert or alter His plans of righteousness, or even to induce any of His creatures that He had created to be disobe¬ dient to His command, and thereby make void the perfection of His creation. But before we enter further into the merits or the demerits of this discussion, as to the part that the "Serpent" played in the disobedience man, let us read again what the Elders of Israel told Moses concerning this significant beast of the field. In relating this important event, the Elders said to Moses, "Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, ye shall not eat of every tree of the garden? And the woman said unto the serpent, we may eat of the fruit of the trees of the garden: But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil." Thus it was, that after the serpent had beguiled' the woman, and she ate of the fruit of the tree, and after she had given the fruit to her husband, and he had eaten also of it, then the Elders of Israel said, that the Lord God pronounced a curse upon the serpent and said, "Because thou hast done this, thou art cursed above every beast of the field; THE TRUE PRIMITIVE RELIGION 113 and upon thy belly shalt thau.go,r and: dust shalt' thou eat all tlib days of thy life." From the manner in which this narrative was related to Moses by the Elders of Israel, it can be seen by all who have any knowledge of rhetorical expressions, that the Elders of Israel did not in¬ tend this narrative of the serpent should be taken or understood in a literal and in a positive sense, but they simply used a familiar traditional story of the characteristics of a serpent as an apt il¬ lustration of the terrible disaster which befel man because of his wilful disobedience of the divine command. But as there are so many Theologians of todav who seriously and reverently look upon this alle¬ gorical narrative as being literal in every poin+ cf view, it is the duty of all who seek rational thoughts concerning the - Supreme Being of the Universe to make investigations as to the nature and the characteristics of this serpent which is said to have beguiled the woman, in order to find out its proper place in the category of animal species, and its real jnission among men. It is said that many Philosophers and Scientists have made earnest researches and investigations into this Biblical narrative, and all of them have failed to find any animal or reptile in existence or that has been in Existence which correspond in air ¬ way whatever to the serpent or. reptile, spoken: of; in , the, narrative. In the study of Zoology, which treats of the structure and the habits- of animals, 114 THIS TRUE PRIMITIVE RELIGION Zoologists say, they have been unable to discover any reptile that could reason and talk, in a literal sense, as this serpent of the narrative is said to Lave done. But as this narrative was one of the traditional narratives of the Jewish Nation, which narration is said to have been a familiar one among them for many hundreds of years, it should be up to that nation to make plain the true meaning of the serpent story, and to explain the significance there¬ of. Thus in the way of a rational explanation, the Jewish commentators on their Sacred Scriptures say, that the term, "Serpent" in the original He¬ brew tongue, and as used in the narrative by Moses, does not mean a serpent or a reptile of the Ophidia genus, but it simply means to hiss or to act like a serpent, or to possess the cunning and the wiles of a serpent. It is said of the Jewish Nation that in every section of country where these people were called upon to locate, especially in the land of Egypt, serpents were in abundance, and because of their abundance the Jewish Nation became well acquainted with their wily and deceptive characteristics, and thus it was, that anything that had a tendency to deceive, they compared to the wiles and the cunningness of a serpent. So it was that when the woman, out of her abnormal curiosity, yielded to her desire to taste the forbidden fruit of the tree, the Elders of Israel compared her curiosity to the cunning and the wiles of a serpent, and in a metaphorical form • the trdb primitive religion 115 of speech said, "The Serpent beguiled the woman, i,.nd she ate of the fruit." In short, the meaning of the whole traditional story of the serpent beguiling the woman and the man to the act of disobedience is simply this: God made man and the woman perfect human beings, with a power to will and to choose. Being thus free moral agents, God gave them a com¬ mand, and it was up to them to obey or to disobey, for if they could not use their faculty or choice and their free moral agency, then a command would not have been necessary. But as they did use their wills, and in thus doing, yielded to their curiosity to taste the fruit that God had told them not to touch, they fell into Divine disfavor be¬ cause of their choice. But the Jewish Nation says, the serpent, as an animal and in a literal sense, had nothing whatever to do with their choice of tasting the forbidden fruit, and thereby incurring the disfavor of the Divine Being. That this is so, can be seen from the fact, that the Elders of Israel told Moses that when God created man, He gave him dominion over all the beasts of the field; and it is evident, that no beast of the field could beguile man, and cause him to do that which was contrary to the specific command of God. But notwithstanding this clear and rational statement of Jewish commentators, as to the tra¬ ditional story of the serpent as recorded by Moses, yet, there are some theologians who still eling to the literal interpretation of the serpent narrative, |it5 eiftivjitiye. religion: and argue that tliis serpent was a real snake of the Ophidia genus, and that before the curse was pronounced upon it, this species of animals could walk, talk and reason like a human being; but that since the curse, it has been crawling upon its belly, and has been eating , the dust of the earth. Then as there are so many eminent Theologians who firmly believe that a real serpent did beguile the woman to eat of the forbidden fruit, and as there are just as many who firmly believe to the contrary, the question is asked, Who did beguile the woman, and what prompted her to commit the great sin of disobedience? In answer to this all- important question it can be said, that from a rational point of view, the Elders of Israel in re¬ lating to Moses this traditional narrative of the disobedience of the first man and woman of crea¬ tion spoke illustratively and metaphorically, and it is generally thought by Jewish commentators that Moses so understood it, when he recorded it in the Jewish Sacred Scriptures. Not only:this, but it is said that the whole Jewish nation,'all along the ages, has so .regarded this traditional'narra¬ tive, for according to their knowledge of serpents, they were well aware of the fact, that no reptile could do in a literal and a positive way what the Elders of Israel told Moses it had done. Then again in its allegorical and. its metaphorical teach¬ ings as to the serpent, the Jewish Nation was per¬ fectly familiar; and even to this day, that nation THE TRUE PRIMITIVE RELIGION 117 is orthodox in its views as to the real significance and the allegorical teachings of the proverbial ser¬ pent. Then again in its allegorical and metaphorical teachings, this beguilement, or this temptation of the serpent to induce man to disobey the command of God was in no sense an external temptation, for temptation is internal and not external, as the literal interpretation of the narrative would sug¬ gest; for in no logical sense can it be said, that man can be beguiled or tempted to disobedience by another creature, especially by an inferior beast of the field. But above and beyond all, Psychologists tell us that "Temptation" is one of man's noblest facul¬ ties or powers of mind with which he has been endowed by His Creator, and this faculty was given to man to induce and to incite him to deeds of righteousness and obedience, and not to acts of disobedience; and it can be truthfully said, that no man can be tempted externally to do evil. The Seed of the Woman As to the Seed of the woman, the Elders of Israel in relating their traditional information concerning the disobedience of man, and the part that this allegorical serpent took in the trans¬ action, the Elders said to Moses, "And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. and I will put 118 THE TRUE PK1MITIYE RELIGION enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." In commenting on this part of this traditional narrative, the Jewish commentators say, that there is nothing peculiarly prophetic attached to this phrase, The Seed of the Woman, etc., but it is simply a conclusion of the traditional allegorical story. They also say, that the seeming propheti¬ cal reference to a spiritual Redeemer, a Saviour, a Substitute and a Jewish Messiah, which has been attached to this traditional narrative, is not of Jewish origin, but of pagan origin, and wholly un¬ warranted as to truth, especially when it has been made to predict a Jewish spiritual Messiah. Thus these Jewish commentators say, that the Seed of the Woman has reference to man in general and not to a spiritual Redeemer; the bruis¬ ing of the heel of man by the serpent, simply means, the temporary conquest of sin over man; and the bruising of the head of the serpent, means the final and complete conquest of sin by man. In other words, the Elders of Israel used this allegori¬ cal form of speech to express a temporary victory, and a final defeat. Verdict of the Jury We, the Jury, heartily acquiesce in the allegori¬ cal interpretation of this narrative. (Signed) The JURY. the true primitive religion 119 CHAPTER XVI. IS GOD MERCIFUL, AND DOES HE PARDON SIN? In the consideration of this subject, the mind of a rational thinker naturally reverts to the es¬ sential characteristics and attributes of the Su¬ preme Being. It will be noted, that in the dis¬ cussion of the chapter on the Essential Character¬ istics and Attributes of the Supreme Being, iloth- ing whatever was said as to the existence of an attribute of "Mercy." At first thought, some one might consider that a great mistake was made in not including Mercy in the list of God's Es¬ sential Characteristics and Attributes. But it must be remembered, that the main object of this Volume is to consider and discuss such rational thoughts and views that can be logically and rea¬ sonably entertained of the Supreme Being. Thus, we have endeavored to present to our readers, and to discuss only those views of the Supreme Being that we think can be supported and upheld by reason and rational thoughts. In a rational sense, the essential attributes of the Supreme Being are those self-existing, eternal, independent, necessary and unchangeable char¬ acteristics of His nature; without which He could not be God. The term "Mercy," as used by most theologians is a Legal term, and has reference to that mild, tender and compassionate feeling that a Judge 1J0 Tilii TKU^i PRIMITIVE RELIGION entertains for a criminal or a wrong-doer, accom¬ panied with a disposition and an inclination to forego justice, to remit the penalty, and to pardon the offender. Now the great question arises, Is Mercy one of the Essential Attributes of the Supreme Being? If so, then under what head can this essential characteristic be logically placed ? To consider this question from a strictly rational point of view, it is indeed unreasonable and grossly irrational to attribute to the Supreme Being any character istic that is not eternal and essentially selfexist- ing; for none of the Attributes of God are contin¬ gent Attributes, and neither do they depend for their exercise upon some unforseen event that might happen, and upon some probable transaction that might take place. It is also unreasonable and irrational to think of God as a progressive Being in thought and plan, and as a changeable Being in action; or as possessing any Attributes that will meet an event that will not be of His own creation Now it is evident, that God was not, neithei- could He have been the Creator of the sin which an offender is guilty of; and as He was not the creator, nor the cause of sin, there was therefore no necessity for the Supreme Being to possess an eternal attribute of Mercy to meet the contingency of an offender; for it has been clearly set forth, that Mercy is strictly a contingent attribute, and deals only with a sinful offender. Then again, as God did not create sin, and as man was not made a the trur primitive RELIGION 121 sinful creature, there was no need of an eternal attribute of Mercy on the part of the Supreme Being to meet a contingency that did not exist from all eternity, and was not in existence at the time of man's creation. But in the further discussion of this important question, theologians have been led into the con¬ sideration of another intricate subject, and that is, What is the origin of sin, and who is responsible for its existence? It has been truly stated, that there is no Effect without a corresponding Cause. It has also been stated in this chapter, that God did not create sin, neither can it be said, that He is the Author or the Cause of it. Then the ques¬ tion is asked, If there is no Effect without a Cause, how came sin into existence as an Effect? In answer to this question, it can be truthfully stated, as there is no creational sin, neither can it be classed as a logical Effect, for logical Effects are due to the proper use of natural and spiritual laws. But sin is not the effect of the proper use of these laws, and because of which fact, it cannot be logically classed as an Effect. As an evidence of this fact, it is said that Adam, the first historic man of creation, was created a perfect human beingand as such, God gave him. a specific law to observe and to obey. But as Adam neglected to observe and to ob,ey this specific law, the consequence of this disobedience was, sin and confusion resulted therefrom. 122 the truk primitive religion But some might ask, What is the difference be¬ tween the logical effect of an act, and the conse¬ quence of an act? The answer can be given to this question by saying, the logical effect of an action is due to a logical Cause, which Cause is in harmony with the natural and spiritual laws of God and of the Universe. But consequence is a perversion of these laws, and is out of harmony with the natural and spiritual laws of God and the Universe. Therefore, it can be said, that Effect is creational and rational in action, but consequence is preversional and irrational in ac¬ tion. That this is so, theologians say, if Adam had obeyed the law of God the Effect upon him would have been continued life; but as he disobeyed the law of God, the consequence was, instantaneous death. Now, the greatest of all questions arises, and that is, Is God merciful, and does He pardon sin? Thus in dealing with this intricate question, the¬ ologians are wont to say, that while there were no provisions, in the self-existing Attributes of the Supreme Being, made for the perversion of His laws, yet, there is to be found in the Book of Nature, as well as in the Jewish Sacred Scriptures a remedy that will heal if not cure all natural and spiritual ailments resulting from a perversion of His natural and spiritual laws. Thus they say, that medicines when properly applied will heal all physical ailments. In the Jewish Sacred Scrip¬ tures, they also say, are to be found these words. THE TRUE PRIMITIVE RELIGION V2& '"The Lord is long-suffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty." From these allusions theologians conclude, that it is rational to think that God is indeed Merciful, and that He does pardon sin. As a further explanation of this mysterious subject, many theologians are of the opinion, that while Mercy cannot be classed as a separate and distinct Attribute of God, because it is not self-existing and eternal, yet, they say, it is included in the Attribute of God's love. Verdict of the Jury We, the Jury, do affirm the above arguments as being both logical and rational. {Signed) The JURY. 124 the true primitive religion CHAPTER XVII. THE RESTORATION OF MAN TO THE IMAGE AND THE LIKENESS OF HIS CREATOR It has been shown, that in the disobedience of the first man of creation, he lost his perfect and righteous image and likeness of his Creator, and the result was, his intellectual, his moral and his religious faculties became greatly blunted and blurred, and he also became as it were, a human and spiritual wreck. In the foregoing chapter, the query was made as to whether God is a merciful Being, and if He would pardon sin? This query, supposedly, having been answered and settled to the satisfaction of all rational minds, another great query has been made, and that is, Was God merciful to Adam, and did He pardon him of his great transgression? In answer to these queries, the Elders of Israel are very explicit; so much so, that they will be allowed to insert in this chapter their own tes¬ timony as they related it to Moses. Thus, Moses wrote concerning the restoration of man, by saying, "And the Lord God said unto the serpent, I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." In this allegorical expression, it is thought by many theologians, that God intimated to Adam that He was a merciful Being, and that He would THE TRUE PRIMITIVE RELIGION 125 pardon him for his sin of disobedience to His command; and would also restore him again to the former image and likeness of his Creator. Some of these theologians are also of the opinion, that this promise was faithfully fulfilled, and that Adam was literally restored again to the image and likeness of his Creator, from the fact, that He who made the promise would faithfully perform the same; for they say, that all of His promises are sure and steadfast. But it will be noted, that some modern theolo¬ gians have speculated as to the significance and the spiritual interpretation of this allegorical nar¬ rative ; and some of them have held that the "Seed of the woman which should bruise the serpent's head." was a Messianic prophecy; and have not only based upon it the restoration of Adam from the consequences of his disobedience, but they also base upon it th£ restoration of all of his posterity, who they claim shared with Adam in the Creat transgression. But it must be ever kept in mind, that rational thoughts concerning the living and the true God, and the true religion cannot be gotten from the teachings of modern speculative theologians, for it has been proven that most all speculative doc¬ trines, as we have them today, are pagan doc¬ trines, and of pagan origin. But rational doc¬ trines concerning the living and the true God are founded upon the traditional teachings of the Jewish Sacred Scriptures, and also upon the teach- 120 the true primitive religion ings of the Book of Nature. Thus the Jewish nation holds, that those doctrines and views of God which are antagonistic to these two reliable sources are not rational doctrines and views con¬ cerning God, and neither should they be relied upon as containing the fundamental truths of the true religion. It is indeed an historical fact, that ancient Egypt was the mother of speculative and classical theology, and it also invented the plan of salvation &s it is now constituted. As an argument to this assertion, it is claimed, that the ancient Egyptian philosophers in studying the nature of their gods held to the idea that their gods could restore man again to his original righteous condition. But not only did the ancient Egyptians hold that their gods could restore man again to his original con¬ dition, but they also held that some of their gods were redeemers, saviors, mediators and deliver¬ ers. Thus it was, the ancient Egyptian reduced the knowledge of their gods to a science, which •was taught in their schools, and the worship of whom was practiced in their temples. But on the other hand, it can be said to the credit of the ancient Jewish nation, that as a nation, it knew nothing of the Egyptian and the Roman plan of the restoration of man, and neither were they acquainted with the Egyptian and Ro¬ man classical and speculative system of theology. But the religion of the Jewish nation was a religion of nature, and not of speculative philoso- THE TRUR PRIMITIVE RELTGION 1 2" phy; and the tenets of this religion were based upon the religious faculties of the individual; and that each and every individual is personally re¬ sponsible to God for the choice and the selection of his own actions. From this it can be seen, that the Adamic trans¬ gression was not a national transgression, as some eminent theologians have argued, neither was the consequence thereof a national Consequence; but the Jewish nation has always held, that as the disobedience of man and the consequences there¬ of were personal as to Adam, so his restoration was in like manner a personal restoration. Then again, the Jewish nation had no gods which were manifested in the flesh; it had no hu¬ man saviors, nor mediators, nor redeemers, nor ad¬ vocators, nor human plan of salvation; but as a chosen nation to hold inviolate the true knowledge of the Creator, that nation held that it was the Creator, and Him alone, who restored man again to his former image and likeness of his Creator. But as man has been restored again to the image and the likeness of his Creator, the question has been asked, what was the nature and the character of this restoration? In answer to this very impor¬ tant query, it can be said, that the nature and the character of this restoration be in the fact, that man repented of his sin and God pardoned him of his trangression and removed the terrible con¬ sequences which resulted therefrom; and that man 128 the true primitive religion stood in the same relation with his Creator as though he had never sinned. Verdict of the Jury We, the Jury, heartily acquiesce in the restora¬ tion of man by God alone, as presented in this chapter. (Signed) The JURY THE TRUE PRIMITIVE RELIGION 129 CHAPTER XVIII. MAN'S PRESENT RELATION AND OBLIGA¬ TION TO HIS CREATOR We have endeavored to show, that after the disobedience of man, God said unto the serpent, "The seed of the woman shall bruise thy head." Then again, we have endeavored to show, that the Jewish nation understood this allegorical ex¬ pression to mean, that man would be restored iigain to the image and the likeness of his Crea¬ tor. Now if it be taught that man was restored again to the image and the likeness of his Creator, then the great question arises, What is man's present relation and obligation to his Creator? In answer to this important question, theolo¬ gians of rational theology have contended, that man's present relation and obligation to his Cre¬ ator is just the same now as it was before he fell into the sin of disobedience. But it must be understood that man's present relation and obligation to his Creator does not con¬ sist in his unwavering conformity with certain theological dogmas, and denominational tenets, which have been codified and ratified by a few self-constituted and selfish theologians, who for sinister motives and obvious purposes have palmed their own ideas and views upon the religious world, but it can be truthfully said, that man's present relation and obligation to his Creator is 130 the tkuk primitive religion summed up in his strict obedience to God's specific commands, which are, "Thou shalt, and thou shait not." It is indeed an historical fact that the Jewish nation, even from its foundation as a nation, did not speculate in intricate theological dogmas and questionable religious tenets, but it is safe to say, that outside of a strict adherence and a reverential obedience to the commandments of the living and the true God, that nation felt no other religious responsibility nor any other religious obligation. That man is a creature of God's creation is evident, from the fact, that the Elders of Israel told Moses, that God created man out of the dust of the ground, and that He breathed into his nos¬ trils the breath of life and man became a living -soul. From this it can be seen that this specific creation of man makes him a relative of his Creator; for it is said, that God created man in his own image, and after his own likeness. Thus man's relationship to his Creator is that of a Son; and as a Son, he is privileged to call his Creator, "Father" Then again, the Elders of Israel told Moses that God gave man a specific commandment to observe and to obey. This commandment was binding upon man and brought him under moral obligations to his Creator. But as the sequel shows, the disobedience of this command, marred in him the image and the likeness of his Creator and greatly changed the creational relationship which existed between the man and his Creator. THE TRUE PRIMITIVE RELIGION 131 But as the Elders of Israel told Moses, That the seed of the woman would bruise the serpent's head, the Jewish nation claims, that man was re¬ stored again to the former relationship with his Creator, and life was started anew under this changed and restored condition. It is indeed evident, that the moral Obligation of man consists in giving strict obedience to all of the precepts and commands of his Creator. He is also under moral obligations to be in conformity with the Will of God; and to have an unwavering desire to please the Lord. The moral faculties of man are not endowments to be acquired, but they are intuitive faculties and need but to be exer¬ cised. Thus, if Adam had exercised his moral in¬ tuitive faculties he would not have fallen into the sin of disobedience, and thereby transgressed the law of God, but he would have felt the pressure of his moral obligation and would have obeyed his every word. This is also true of man's religious faculties. It is indeed evident that, man was not only created with moral faculties, which bring him under moral obligations to his Creator, but he was also created with religious faculties, which bring him under religious obligations to his Creator. The religious faculties of man include his reverence for God; his love, faith, esteem, veneration and adoration. Thus man should use all of his religious faculties to the honor and glory of God, and should worship Him in spirit and in truth, for He seeketh such to worship Him. 132 THE TRUE PRIMITIVE RELIGION But some one might ask, If man is under moral and religious obligations to his Creator, What are some of the laws and precepts that man is called upon to observe and to obey? In answer to this question, the Jewish Sacred Scriptures inform us that God gave specific moral and religious commandments to his servant Moses for the guidance of the Jewish nation, and through that nation, these laws and precepts were to be disseminated to all of the other nations of the world. Thus we are told, that God spoke all of these words to Moses saying, "I am the Lord thy God, Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I, the Lord thy God, am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments. Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guilt¬ less that taketh his name in vain. Remember the Sabbath day, to keep it holy, Six days shalt thou labor, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, THK TRUE PRIM ITIVE RELIGION 133 nor thy daughter, thy manservant, nor thy maid¬ servant, nor thy cattle, nor the stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee. Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man - servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbour's." Thus, we conclude this chapter by saying that man is now under strict moral obligation, to ob¬ serve and to obey all of these commandments of God; and he is also under strict religious obliga¬ tions to reverence, to honour, to adore, to rospret and to love his Creator. This is the whole duly of man's obligation to God, and when it is cheer¬ fully and reverently performed, God is well pleased, and man is greatly blessed. Verdict of the Jury We, the Jury, affirm the above conclusion, as constituting the present relation and obligations of man to God, and consider them as being sound 134 THE TRUE PRIMITIYE RELIGION and rational; and worthy of careful study and strict religious adherence. (Signed) The JURY. the true primitive religion 135 CHAPTER XIX. THE JEWISH SACRED SCRIPTURES IN COM¬ PARISON TO OTHER SACRED WRITINGS It has been fully demonstrated in some previous chapters of this Volume, that the Religious Ideas and Views of man are universal as to his habita¬ tion ; which is indeed due to the fact, that man by nature, is a Religious being; and has always en¬ tertained some Ideas and Views concerning the Supreme Being, and has always engaged in some form of Religious Worship. That this is so, Plu¬ tarch, the great Grecian Biographer said: "Ex¬ ploring the world, you may possibly find cities without walls or coins, or schools, or theatres; but a city without some form of worship, no one ever saw." Cicero, the great Roman orator, patriot and statesman said: "There is no nation so barbarous, no man so savage, as that some apprehension of the gods has not tinctured his mind. Vicious customs may have led men into error concerning them, but all believe in a Divine power." It would indeed be the height of folly for any one to dispute the fact, that all along the ages, the devotees of every religious sect have had implicit faith and confidence in the teachings and tenets of their respective religions; for this fact has been fully demonstrated, even though some of 130 THE TRUK PRIMITIVK RELIGION those religious ideas and views, in the estimation of others, may seem to be perfectly ridiculous and absolutely absurd. To this point historians tell us, that the be¬ nighted tribes of Central Africa are just as de¬ voted to their Fetich Religious ideas, as the en¬ lightened peoples of Europe and Asia are devoted to their Religious Tenets. It is indeed a religious axiom, that the supposed nature and character of its God, or of the gods that a nation or a people worship have always determined the correctness or the incorrectness of their religious ideas and views, and also their religious standing in the world. Thus it is said, if a nation or people worship as their gods some material objects, which have been molded or carved out of wood or brass by the hands of man, their religion is said to be idolatry. If a nation or people pay homage to the heavenly bodies, or to any creature upon the earth, their religion is said to be heathenism. If a nation or people deify human heroes and ascribe divine honors to man, and wor¬ ship human beings as their gods, their religion is said to be paganism. But if a nation or a peo¬ ple worship the Supreme Being of the Universe, and ascribe to Him infinite Attributes and His rightful Characteristics, their religion is said to be the correct, the genuine and True Religion. Historians tell us, that there are at least seven different so-called religions that are now extant in the world, whose tenets are recorded in as many THK TRUK I'KlMITIVIi KKLIGION I37 different Sacred Books or Bibles, and whose vo¬ taries, with the exception of the votaries of the Jewish Sacred Scriptures, claim for them divine inspiration, and thereby to be of divine authority. We are told that the seven Sacred Books or Bibles which are said to teach the tenets of as many different religions, are as follows: 1—The Tri Pitikes of the Buddhists. 2—The Five Kings of the Chinese. 3—The Zend-Avesta of the Persians. 4—The Vedas of the Hindoos. 5—The Koran of the Mohammedans. 6—The New Testament of the Roman Catho¬ lics and the Protestants. 7—The Old Testament Scriptures of the Jewish Nation. Now as to the teachings of these various Sacred Books or Bibles, it has been said by those who have given these Sacred Books deep research and study, that all of them, with the exception of the Sacred Scriptures of the Jewish nation, have been found to be spurious in their claims as to divine authori¬ ty, and also have been found to be either the off¬ spring of human inventions; the compilations of philosophical quotations; or containing con¬ tradictory and superstitious ideas and views of the Supreme Being. That this is so, we are told, that the Tri Pitikes of the Buddhists contain sublime morals and pure aspirations, but grossly absurd and inconsistent ideas and views of the Supreme Being. l;jS THE T1UTK 1'KIMITIVK RELIGION The Five Kings of the Chinese teach polythe¬ ism, and are compilations of the best sayings of Chinese Sages on the duties of life. The Zend A vesta of the Persians teaches Dual¬ ism, and that all mankind are divided into two classes, the elect and the reprobate; and that the destinies of these two classes are presided over by two fundamental beings.' The Vedas of the Hindoos is said to teach Pan¬ theism in its complete form. The Koran of the Mohammedans is said to be a compilation of quotations, borrowed from the Jewish Talmud, the gospel of St. Barnabas and il¬ luminated by many passages taken from the New Testament and other pagan writings. The New Testament of the Roman Catholics and Protestants as that Book is now constituted, is con¬ sidered by some theologians to be semi-pagan in its teachings; in that it teaches that the Supreme Being of the Universe is "Tria Juncta in Uno," in His existence: i. e., Three Joined in One, or a Tri-une Being. But the Sacred Scriptures of the Jewish nation is said to be the only Sacred Volume that teaches the Monotheism of God, and which contains cor¬ rect Ideas and Views of the Supreme Being of the Universe. It is also said, that these Sacred Writings constitute the only Volume which has stood the test of a Rational and logical Examina¬ tion of the Monotheistic Existence of the Living and the True God. thh true primitivk religion 130 Now as there are so many different so-called Sacred Volumes that are extant in the world claiming- divine inspiration, the great and all im¬ portant question has been asked, "What are some of the teachings of the true religion, and how can the true be distinguished from the false religions that are now extant in the world ?" In answer to these questions it can be said, that rational theologians have laid down the following rules and characteristics to be strictly followed, in order to distinguish the true religion from the false religions of the world: 1st. Theologians of rational theology say, that the Sacred Writings which inculcate and teach rational Ideas and Views of the Supreme Being must point out the true nature of His Existence; must portray His true Character and must ascribe to Him His rightful Attributes. 2nd. They must give correct views of the creation of the Heaven and the Earth, and the origin of all things that are therein. 3rd. They must tell of the true origin of man, and of his relation to his Creator. 4th. They must make plain the moral and the spiritual laws that govern man's earthly existence, and- also the laws which bring him under obliga¬ tions to his Creator. Thus these rational theologians say, that the Sacred Writings that measure up to these require¬ ments contain true viewTs of God; and the leligion that is taught therein is the true "esperanto" or 14(1 THK TRUK PRIMITIVE RELIGION universal religion, for it coincides with man's re¬ ligious nature and harmonizes with his religious faculties. Then again it can be said, That the True Relig¬ ion is a Religion of righteous deeds, and not a religion of narrow sectarian theological creeds as are now formulated and taught in the various schools. Not only this, but rational theologians say that the Jewish Sacred Scriptures have not only an¬ swered all of the above requirements as to the teachings of the true religion, but have proven beyond the shadow of a reasonable doubt, that all leligions that differ from the teachings of this leligion are both false and spurious. But as strange as it may seem, the Jewish na¬ tion has never settled upon a specific name for the True Religion, as names have been given to heathen religions. The nearest approach to a specific name that has been given the religion professed by the Jewish nation was that of "Zion." The name "Zion," seemed to have been a Jewish sacred name, for they called Jerusalem, the city where their temple was built, "Zion." They called their Sacred Temple, "Zion;" and they frequently called those who worshipped in this Temple, "Zion Worshipei's." But in the past few years, especial¬ ly since the conclusion of the great world war the scattered Jews have been agitating a move¬ ment for the return of all Jews again to their native land, and to revive again the principles of THE TRUE PRIMITIVE RELIGION 141 their religion, this movement has been termed "ZIONISM." Verdict of the Jury We, the Jury, (lo aver, that after a careful research and a strict comparison of the various sacred writings, it is our unanimous conclusion, that the Jewish Sacred Scriptures is the only Volume that is now extant that teaches the Gen¬ uine and the True Religion, and the correct ideas and views of the Supreme Being. {Signed) The JURY. 142 the true primitive religion CHAPTER XX. THE NATURE OF TRUE WORSHIP We have endeavored to show in a previous chap¬ ter, that man, by creation, is a Religious Being, and that he was endowed, at the time of his crea¬ tion, with such religious faculties with which he can honor, revere and worship his Creator. It has also been demonstrated, that those facul- tieg with which man can worship his Creator are the most sacred of all of his faculties, for when properly utilized he is brought into close rela¬ tionship to his Creator, because of the fact, that man was created in the image and the likeness of his Creator. But this chapter was not written for the purpose of considering the Religious Nature of man, but it was written for the express purpose of consider¬ ing the Nature of True Religious Worship. It is indeed evident, that religious worship on the part of man is in no way due to a divine command, for it is just as natural for man to engage in religious worship, as it is for the wind to blow, and for the seed to grow. Now if it be true, that man was created a religious being, and that it is natural for him to engage in religious worship, the question is some¬ times asked, Why are there so many different forms of religious worship, and why are there so many divergent views as to its performance? THE TRUE PRIMITIVE RELIGION 143 In answer to this important question it can be said, that man, when he was in his primitive state of rigteousness, did have a uniformity of worship; for he worshiped his Creator according to the dic¬ tates and promptings of his religious faculties; for in his primitive state, all of his religious faculties were sensitively alive and in constant use, and he sought to gratify all of his spiritual desires and longings, as he now seeks to gratify all of his physical desires and longings. From this it can be seen, that man has an intuitive desire for religious worship, which was implanted in his nature at the time of his creation. As to the varying forms of worship, it can be said, that it was due mainly to the disobedience of man, which disobedience great¬ ly disaffected his moral and religious faculties; and in the course of time, these faculties became so blunted and blurred that man began to lose sight of the true worship, and began to worship the creature instead of the Creator. But not¬ withstanding this great divergence on the part of man as to religious worship, yet, man is still a strictly religious being, for it has been shown by historians, that man's desire for divine worship is as universal as his habitation. Then again, another great query has arisen in the minds of many who have given this subject a serious consideration, and that is, How may we know that our worship is the true worship, and that it is acceptable unto God? 144 THK TKUK PKIMITIYK RKLIOION In answer to this query it can be said, that if a man worship God according to the dictates of his innate religious faculties, and reverences and adores the Creator of the Universe, by ascribing unto Him infinite power, majesty, wisdom and love, he is engaged in the true worship; for he is utilizing and exercising his religious faculties to the end for which they were given; and if this be done, the Creator of the Universe is being wor¬ shiped, and with such worship He is well pleased. From this it can be seen, that the True Worship is devoid of the worship of all other creatures, ex¬ cept the Supreme Being of the Universe, and which worship is centered and fixed exclusively upon Him and Him alone. As to the form and manner of true worship, there seems to be no fixed rule, neither is there anything binding as to how it should be done. But as there are many na¬ tions who have many forms and ceremonies which they claim are essential to be used in order to worship the Supreme Being aright, and which they also claim is the only proper way and mode of worshiping the Supreme Being of the Universe, it can be said, that true worship does not consist solely of outward forms and ceremonies, but it is also an inward worship of the heart, of the soul and of the mind. It is a worship emanating from a clean heart, a sanctified soul and a pure mind. But the outward demonstrations of this inward worship are sometimes made manifest in song, in prayer, in exhortation, in praise, in thanks- THi-C TRUK PklMITIVK RJiLIGlON 1-15 giving and in meditation. The Jewish Sacred Scriptures abound in examples of holy men of old engaged in soul worship, which was at¬ tended with external manifestations. David is said to have engaged in worship of the living and the tfue God by means of songs. Nehemiah is said to have worshiped by means of prayer; Isaiah by means of prophetic exhortations; Ezekiel by means of symbolic representations and Jeremiah by religious zeal and deep meditations. Not only this but we are informed, that the Jewish Nation, all along the ages, has been greatly impressed with the nature of true worship and it has been their national pride and pleasure to earn¬ estly engage in the same. While it is indeed true, that the Jewish Nation observed and celebrated many, so-called, religious feasts and festivals in the Jewish Church, yet these feasts and festivals, could not be called strictly religious in their nature, for nothing is religious outside of a man's religious faculties; but these teasts and festivals were national in their obser¬ vance and commemoration, and were celebratsd m commemoration of some Jewish national event. As a further evidence of a man's religious nature in connection with true worship, it can be said, that the religious faculties of man were given for the express purpose of worshiping the Crea¬ tor, and for no other purpose; and these facul¬ ties cannot be legitimately used for any other purpose than to worship Cod. 146 THE TRUE PRIMITIVE RELIGION Thus from this it can be seen, that the Nature of True Worship is purely a heart worship, a soul worship, and a mind worship, and the religious faculties with which man has been wonderfully endowed should be strictly utilized to this end. Verdict of the Jury We, the Jury of rational thoughts concerning- the Supreme Being of the Universe, do heartily acquiesce in the views expressed in this chapter, and claim that true worship is a part of man, and found in his nature, and this religious nature should be utilized in the worship of the Creator of the Universe. CSigned) The JURY. the true primitive religion 147 CHAPTER XXL THE PROPER PLACE OF TRUE WORSHIP As man has been declared to be a religious being, because he was created with such religious facul¬ ties with which he can worship his Creator, it is both logical and rational to conclude that these iaculties should be religiously exercised, and the worship for which they were given should be earnestly and reverently engaged in. It is indeed an evident fact, that from the nature of these religious faculties, it is also rational for man to conclude that the human heart is the proper place in which to perform these religious exercises. As has been previously stated, the true religion it not a religion that is external to man, but it is internal and a component part of his existence; for it is natural for man to engage in worship. Then again, that man should wor¬ ship the Supreme Being with all of his heart is not a new discovery on the part of man, for it is ri part of his very creation, for he has engaged in it all along the ages. But some one might ask, Did not the people of the Adamic age resort to a specific place to per¬ form their religious worship, and did not the Su¬ preme Being of the Universe give sanction to such a place ? In our investigation of the Jewish Sacred Scrip¬ tures for data on this subject, as to the place wheie 148 THK TktK PKIMITIYK RKLIGION the Elders of Israel told Moses that religious worship was performed, prior to the captivity of the Jewish nation in the land of Egypt, we find that there had been no temple, nor any public place to worship where the Jewish nation periodically met to pay homage to their Creator. It is indeed an historical fact, that Moses was the first to assemble the Elders of Israel'together for public worship; and this was done when they were in the wilderness, and on their journey to the land of Canaan; for prior to that period, the Jew¬ ish Patriarchs, or the heads of each Jewish Tribe would conduct their family or tribal worship in - their own homes, where they would give . praise and honor to the living and the true God. It is also an historical fact, that after Moses had called together these Elders of Israel in the barren fields of the wilderness, he enlargd upon the pri¬ vate worship of the Patriarchs, by instituting the public worship of the whole Jewish nation. For this public worship, it is said, that Moses was directed to erect a Tabernacle or a Tent in the wilderness; and historians say, for many hundreds of years thereafter, the whole of the Jewish nation conducted their public worship of the living and the True God in this tent or Tabernacle, even after that nation had made their permanent dwell¬ ing in the land of Canaan. Then again, we are informed by Jewish his¬ torians, that during the kingship and the reign of David over the children of Israel, God sent his THE TRUE - PRIMITIVE RELIGION 1-iJ prophet Nathan to king David and told him to prepare, and to build a house, or a Temple so that the Jewish people might have a permanent place of public worship. Thus it is said, that David pre¬ pared abundantly, and made ready for the build¬ ing of the house of God.. But just as David had begun this great work, we are told, that God frustrated all his plans, and gave the work over to David's son, Solomon, to perform. In about seven years Solomon had the Temple completed, and it was dedicated to the worship of the living and the true God. We are also told; that the Jewish nation wor¬ shiped in this Temple until their country was invaded by the Babylonians, who conquered and subdued the Jewish nation and destroyed their Temple, and carried the principal part of the Jewish people to Babylon as captives. After seventy years of this captivity, it is said, that the Jewish people returned again to their native land, and were allowed to rebuild their Temple, and they resumed again their public worship of the living and the true God. But it is further remarked,- that in the course of time, the Jewish nation began to scatter themselves among the other nations of the world; and in commemoration of their Temple at Jerusalem, they built Synagogues, and in these minor Temples they perpetuated their worship of the living and the true God. But it will be noted, that it was not the object of the Jewish people to'assemble in their Temple 150 THH TKDK PRIMITIVE KKLIOION to discuss and to promulgate theological dogmas, neither was it their object to impress upon the worshipers the beauty and the grandeur of their spectacular ceremonies, but the main object of the Jewish people, when they assembled in their holy Temple was to worship the living and the true God, and to relate what God had done for their fore¬ fathers, and what He would do for them, if they were faithful and obedient unto Him. Then again the Jewish Church, while it cele¬ brated many rites and observed many ceremonies, yet, it knew nothing of the spectacular rites and ceremonies of the so-called pagan churches which have been, and are now extant. It is said, that the prime object of the Jewish Church was to inculcate the principles of the true primitive religion; while the pagan churches impressed upon their votaries the importance of their doctrines and the princi¬ ples of their sectarian creeds. Yes, it was in a Jewish assembly, that Moses called together in the wilderness for public wor¬ ship, that the Elders of Israel told him, "In the beginning God created the heaven and the earth." It was also in this assembly in the wilderness, that the Elders of Israel related to Moses the or¬ derly process through which creation went, and which culminated in the creation of man. It was in the Tabernacle in the wilderness that Moses gave the Jewish nation the Ten Commandments which God had given him on the Mount of Sinai; and it was in the Temple of the living God, that the Jewish Patriarchs and Priests related to the THK TRUK PRIMITrVK RELIGION 151 people the goodness of their God, and his provi¬ dential care and keeping. The concluding thought of this chapter is, that as the Jewish nation, from whom alone we get our rational thoughts concerning the living and the True God, found it in keeping with their re¬ ligious faculties, and also a great spiritual privi¬ lege and pleasure to institute an altar in their private homes, with the patriarchs as their relig¬ ious teachers, and also to institute and build a Temple for the public worship of God, with the priests as their religious instructors, it would be well for all nations to emulate their example, and to follow in their footprints. Verdict of the Jury We, the Jury of rational thoughts concerning the living and the true God, greatly acquiesce in the conclusion of this chapter, and recommend the private and the public worship of the living and the true God, which should be a great privilege and a great pleasure to all who engage therein. {Signed) The JURY. 152 THK TkUK PRIM ITIV K RKT.IGIUM CHAPTER XXII. THE PROPER DAY OF TRUE "WORSHIP In the previous chapter, we considered the Home end the Temple as appropriate places for the private and the public worship of God, and also referred to the great spiritual benefit that accrues to man by engaging in this religious exercise. In this chapter we shall endeavor to show that true religious worship is essentially and naturally a part of man's religious nature. That this is so, we find, as has always, been referred to, that all of the nations of the earth, however intelligent cr ignorant they may be, or may have been, have had some form of religious worship, whether it . has been true or false, sublime or ridiculous. This being true, it is indeed rational and reasonable to conclude that man, all along the ages, must not only have had some form of religious -worship, and some place in which to worship, but he must also have had some stated time or period for this religious worship. In our researches along this line/ we find that .almost every pagan religion has a special day of the week set apart as -its sabbath day, or the day of public worship of its gods. Thus the Chinese observe their sacred day of worship. The Hindoos have their sacred day, and the Persians observe *their day of worship. It is known that the Mohammedans observe Friday THE TRUE PRIMITIVE RELIGION 153 or the sixth day of each week as their Sabbath; the Jewish nation observe Saturday, or the Seventh day of the week as their Sabbath, and the Roman Catholics and the Protestants observe Sunday, or the first of the week as their Sabbath. But in our researches for data, as to the authorized time or period that has been set apart for man to engage in the true religious worship of the Su¬ preme Being of the Universe, we find, as we have invariably found in every instance pertaining to rational thoughts concerning the Living and the True God, that the Jewish Nation, at a very early age, was in possession of correct ideas and views, not only as to the proper place of religious wor¬ ship, but it also possessed correct ideas and views as to the proper day or period when man should engage in such religious worship. To this end, it has been shown that the Elders of Israel, when they related to Moses the account of the creation, they said to him: "Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all the work which he had made. And G>»d blessed the seventh day, and sanctified it; because that in it he had rested from all his work which he created and made." It has been said, that this period or Rest Day became what was familiarly known as the Sab¬ bath Day" or the Day that God set apart for man to engage in the true religious worship. It is 154 THK TK r K TKIMITIYK KKLIGION supposed by many rational theologians that thr Day of Rest, or this Sabbath day, was religiously observed by the Antediluvians all along the ages before the deluge of the great Flood. While it is not known whether there was any specific com¬ mand given to the people for the religious obser¬ vance of the seventh day before the period of the great Flood or not, yet, this command was given to Moses, who was commanded to speak unto the Children of Israel, and to say unto them: "Re¬ member the Sabbath day to keep it holy. Six days thou shalt labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sab¬ bath day and hallowed it." Thus we are told, that the seventh day of the week was strictly observed by the Jewish Nation as the true Sabbath day, or as their day of rest, and this day has been observed and is still observed as their day of re¬ ligious worship of. the Supreme Being of the Universe. Verdict of the Jury We, the Jury, do attest the reasonableness of all that has been said in this chapter, and are of the opinion that the Seventh Day of the week is the divinely appointed Sabbath; and those who wor¬ ship the Living and the True God should, as far as possible, consecrate this day to the worship of the Supreme Being of the Universe. (Signed) The JURY. Till'* T R IT K I'RIMTTIVK KI'LIGIDN 155 CHAPTER XXIII. THE CHARACTER OF TRUE WORSHIPERS It will be noted, that we have considered in their order, The nature of true worship; the proper place of true worship, and the time of true wor¬ ship. In this chapter we shall consider, The character of true worshipers. That the Creator of the Universe is character¬ istically worthy of man's worship, is indeed in keeping with man's religious faculties; for these were given to man for the specific purpose of wor¬ shiping his Creator: and it is the duty of man to utilize them to that end. At first thought, it would be indeed rational to think that man should engage in Divine worship regardless of his own personal character, or his own personal' moral status; from the fact, that man was created a religious being, and endowed with faculties by which he can worship his "Crea¬ tor. This,.no doubt, would have been true of the first man of creation, if he had not committed the sin of disobedience, and thereby incurred the dis¬ pleasure of his Creator; for after he had thus sinned, he lost the image and the likeness of his Creator, and all of his religious faculties became greatly blunted and blurred. Thus it was, in the course of time, man's religious nature became so corrupted, that he began to use his religious fac¬ ulties to worship the creature instead of the Crea¬ tor. It is indeed evident, that an individual who allows his religious faculties to become thus cor- lf)5 THE TKITK PKIMITIVK RRUOION rupted by sin, cannot use these faculties as they should be used in the worship of the living and the true God. This is not only true of worship, but it is also true of everything that has become af¬ fected, and thereby, imperfect. No imperfect machinery can be utilized to the same advantage that a perfect machinery can be utilized. Thus, an individual, although he has been endowed with perfect religious faculties, cannot worship God as he ought, if he allows his religious faculties to become blunted and blurred by sin. This being true, the rational conclusion is, in order to wor¬ ship God acceptably and as he ought, an individual should look well to his personal character, and see to it that all of his religious faculties are kept uncontaminated from sin, and that the thought of his Creator should be, at all times, the chief thought of his heart and mind. Thus from the foregoing it can be readily seen, that the man who delights in those internal feel¬ ings and faculties which have God for their object, and who exercises these faculties and feelings seriously and intelligently, that man is termed a True Worshiper of God, and is in close touch and communion with his Creator. But to be thus favored, his character must be untarnished from sin; his moral life must be spotless; his conversa¬ tion must be chaste; his conduct must be exem¬ plary; his motives must be pure, and his heart must be cleansed and made as white as the driven snow. tiik trur pkimrrivk rhligion 15(5 That the character or the life of a worshiper of the living and the true God should be good and righteous, is evident from the fact, that the Being whom he worships is not only good and righteous, but He is also infinitely Holy. The great difference and distinction in the religious life of a heathen worshiper and a true worshiper lies in the fact, that a heathen worshiper has allowed his . religious faculties to become corrupted, polluted, depraved, defiled and contaminated with sin; and the wor¬ ship he engages in is mostly a worship controled by ignorance, superstition and fear. But the true worshiper endeavors to keep his religious facul¬ ties in a lofty attitude and a spiritual atmosphere, as the worship that he engages in is a worship emanating from a pure heart and a lofty soul, which condition, is largely due to the rational thoughts that he entertains concerning the living and the true God. Thus, in concluding this chapter, it would be rational to conclude, that the character of the wor¬ shiper of the living and the true God, must be pure and holy; free from intentional sin, and holy in the sight of his Creator. From this it can be seen, that the hypocrites the false pre¬ tenders, the idolators and the evil doers, however earnest may be their so-called worship, amounts to nothing, because their hearts and their lives have not been ordered aright. This is shown by David's exhortation to his people to worship the Lord in the beauty of holiness. David meant that they 15 7 TlIK TIU/K PknilTh'K RKIJOION should worship the Lord in the beauty of an untarnished character; in the beauty of an upright life; in the beauty of righteous actions; in the beauty of brotherly love and devotion, and in the beauty of reverence, adoration, respect, devotion; and in short, with a pure heart, and with all of its sublimest emotions, for God seeketh such wor¬ shipers to worship Him. * Verdict of the Jury We, the Jury of rational thoughts concerning the living and the true God, do aver, that the con¬ tents of this chapter contain thoughts that are both rational and reasonable, and should be ad¬ hered to strictly by all who seek to worship their Creator. (,Signed) The JURY. 1>I[ TKI'K I'RIMlTIYH RKI.ICION CHAPTER XXIV. BACK AGAIN TO THE LIVING AND THE TRUE GOD, AND TO THE TRUE PRIMI¬ TIVE RELIGION - It has been stated in a previous chapter of this volume, that it is both rational and logical to con¬ clude, that there is but One Living and True God, and also but One True Religion; and that this God is the Creator of the Universe, and this Re¬ ligion is necessarily of divine origin. It has also been stated, that God created man in His Image and after His Likeness, and that man was in every respect a perfect human being. But as man is said to have forfeited this high state of perfection because of his disobedience to the command of his Creator, he has been represented as wandering far away from God, and from the path of recti¬ tude and duty, and as being lost in a seeming trackless wilderness; and is now groveling in the darkness of the greatest spiritual ignorance, and of the grossest heathenism. This being true, it is rational and logical to conclude, that it is the paramount duty of every rational and reasonable being of mankind to seek again the knowledge of the Living and the True God, and to return again to the old paths of the true primitive religion, and to awaken and to cultivate his every religious fac¬ ulty with vfhich he has been endowed, and which brings him under religious obligations to his Crea¬ tor. 15() THK TRUR PRIMITIVE HE T.I P. ION But the query has been made as to the nature of the perfection of man's intellectual, moral and religious faculties with which he has been en¬ dowed, and in what sense can they be awakened, and by what means can they be cultivated? This query is of the utmost importance, because it arises from the fact, that man was created in the Image and the Likeness of his Creator; and if this be so, how could man blunt and blur that part of his nature and perfection which distinctly sets him forth as a rational human being, and which brings him in close touch with his Creator? In answer to these very important queries, it must be remembered that man was created a free moral agent, and as such, he had the choice or the privilege of obeying or disobeying any command that was given to him, and from any source which this command might come; for if this had not been so, man could not have been classed as an intellectual and a free moral agent, but would have been in the same class with all other beasts of the field, which are not responsible to their Creator for their moral actions, and who have not been given moral commands. Thus as man had been created a free moral agent, whereby he could select his own moral actions, God gave him a command, and it was the disobedience of this command that brought upon him the disfavor of God, and whiclj blunted and blurred within him the Image and the Likeness of his Creator. From this period, it is said, that THK TRUE PKIMITIVK RELIGION 100 man began to wander away from God in his heart and mind, and in the process of time, he began to lose sight of the Creator, and eventually he utilized his religious faculties to worship the creature in¬ stead of the Creator. Thus historians have said, that the Antediluvians became so corrupt in their hearts and minds, that it was said of them, "And it repented the Lord that he had made man on the earth, and it grieved him at his heart." Although man did estrange hin^lf from God because of his wickedness, yet, he never completely lost sight of his Creator, neither did he cease to worship Him as his benefactor, until after the period of the great Flood; which is said, to have deluged the whole earth. Thus we are told, that after that eventful period, and after the confusion of tongues and the dispersion of the people into different countries, man began to lose entire sight of the Living and the True God, and in the midst of this appalling heathenish darkness, he began to worship the creature instead of the Creator. Thus we are informed, that this heathenish darkness became so dense, that God called Abra¬ ham out of Ur of Chaldea and made a covenant with him, that he and his descendants should be¬ come the custodian of the knowledge of the Living and the True God, and of the True Primitive Re¬ ligion, in contradistinction from that of the other religions of the world. Thus Abraham became the founder of the Jewish Nation, and this nation tflone has kept within its national archives, even K>1 THK TKUK PKIMITIVK RKLIC.ION to this day, the true knowledge of God, and a tra¬ ditional knowledge of the true primitive religion and worship of mankind. But as most all of the nations of the earth are still groveling in heathenish darkness, and are seeking for gods many and lords many, it is the duty of every rational creature to throw off his spiritual yoke of bondage, and to come out of re¬ ligious darkness into religious light, and to seek again for a knowledge of the Living and the True God, and to diligently cultivate his religious facul¬ ties for the specific worship of the Creator of the Universe. Thus the Slogan, or the religious War Cry should be heard all over the land, "Back again to the Living and the True God, and to the Primitive Religion of man." But some one might ask, Who is God, and what is the nature of this Primary Religion? These queries we have endeavored to answer under their apropriate heads, as will be found in chapters II and XI. In this chapter we shall endeavor to relate some of the means and methods by which man can return again to the Living and the True God, and to engage once again in the worship of the true primitive religion. This can be done in the first place by reflecting upon the fact, that there is no effect without a cause, and that the Causer of all things is the Living and the True God. Thus the Jewish Tradition, "In the beginning God THK TRUK PR I MIT IV K RKI.IGION 1 (>■> created the heaven and the earth," should be spread in all the land. In the second place this can be done by reflecting upon the fact, that as God is the creator of all things, He is entitled to such honor and respect as are due to His great Majesty. And as man has been endowed with specific faculties by which he can render, that honor and respect that is due \o the Creator of all things, it is rational and logi¬ cal to conclude, that every one thus endowed, should so cultivate these religious faculties as to utilize them to this end. Thus all the heathen nations of the world should cast their idols to the winds and to the bats, and their Slogan should be, "Back to the Living and the True Godand those nations that worship the creature instead of the Creator, their Slogan should be, "Back to the primitive worship of man, who worshiped the Creator of the Universe." The conclusion of the whole matter is, that this religious Slogan eliminates all false gods and all fallacious denominational creeds; and in their places it urges upon man to cultivate a true know¬ ledge of the Living God, and to exhibit in their daily lives true religious deeds. Verdict of the Jury The Jury is of the unanimous opinion, that it is now high time for man to return again unto the Living and the True God, and to the ti ue Primitive Religion of the Soul. (Signed) The JURY. 163 THE TKUK PRIMITIVK RKLICION CHAPTER XXV. THE FINALITY OF MAN'S BODY AND THE DESTINY OF HIS SOUL It will be noticed that the subject of this chap¬ ter is of a two-fold nature; the reason is, man is said to be a compound being, composed of two sep¬ arate and distinct parts; viz., a body and a soul. The body is said to be composed of the dust of the earth, and is therefore earthy; while the soul is said to be the breath of God, and therefore spirit¬ ual. Thus, we have selected for the subject of thin chapter, the Finality of man's body, and the Des¬ tiny of his soul. In these latter days of scientific researches and discoveries, and also of philosophical data and deductions, man has given much study and at¬ tention, not only to the material existence of the universe, but he has also given much study to ths physiological and the psychological phenomena of his own being; for in his general makeup, man is said to be "fearfully and wonderfully made;" and has been classed and crowned as the "masterpiece of all of God's creation." But it must be remembered, that this scientific y.nd philosophic research as to the existence of man, is not an undertaking of recent date, for all along the ages, even from man's earliest historical knowledge, he has been trying to find out some¬ thing about the mystery of his own being; as to THR TRITK PKIMITIVR KKI.JGION !(,4 who he is; what he is.; from whence he came, and whither he is going. As to this inquiry, it .can be truthfully said, that outside of the teachings of the Jewish Sacred Scriptures, the true origin and the destiny of man is still a matter of conjecture and a deep mystery; for it is said, that the wisest of the ancient philosophers have grovelled in the dark as to the finality of man's physical existence, and the destiny of his soul. It is indeed an .historical fact, that Moses, the Jewish philosopher and historian was the first to record an authentic-account of man's physical and spiritual origin; for he wrote, "that God created man out of the dust of the earth; and breathed into his nostrils the breath of life, .and man became a living soul." He also wrote, that after man had transgressed the Jaw of God, and had incurred the displeasure of his Creator, God said to man, "In the sweat of thy face shalt thou eat Jbread, till thou return unto the ground ; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return." It was no doubt, from the writings of Moses that King Solomon in his day, when referring to the finality of the body, and the destiny of the soul, made mention of this fact, when he said, 4 Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it." •' Physiologists and those who have anatomized and chemicalized the human body, tell us, that out 165 THK TKUK PRIMITIVE RELIGION of the sixty-five different properties or gases that are known to exist in the material universe, only fifteen of these properties or gases have beeli found in the composition of the human body, and are said to be as follows; Oxygen, Hydrogen, Car¬ bon, Nitrogen, Sulphur, Phosphorus, Calcium, Magnesium, Sodium, Potassium, Chlorine, Fluo¬ rine, Silicon, Iron and Manganese. It is said that Carbon, Hydrogen, Oxygen and Nitrogen are to be found in all the solids, fluids and the fats of the human body, and that these properties form the chief and the most important ingredients of all animal life. It-is also said, that of all the sixty- five properties of which the universe is composed, not one of them can be destroyed or blotted out of existence; and if they cease to exist in one form or combination, each and every one of them can exist in a separate and an independent form. Thus, we are told, that when a piece of wood is burned, the properties composing that piece of wood are not destroyed, but they simply change their form as to the wood, and each one of the properties, or gases return again to its native or independent body. Thus the Oxygen that enters into the composition of the wood, when the wood is burned, the Oxygen will separate from the other properties and will unite again with the Oxygen of the air. So it will be with all of the other properties which are found in the composition of the piece of wood. This is said to be also true of the human body, for when the various properties or gases com¬ posing the body undergo a state of disintegra- THE TRUE PRIMITIVE RELIGION lOti tion, these gases cannot be destroyed, but will simply change their form, and in that state will continue to exist. But this is not true of the soul, for the soul is not a composite body, but is a simple and an independent substance; therefore the soul cannot be separated into various chemical oiements, neither can it enter into a state of spirit¬ ual dissolution. From this it can be seen, that the soul of man being the breath of God it must of necessity be a simple substance; and it is on this ground that philosophers and theologians base their arguments for the immortality of the soul, and declare thai it will continue to exist throughout eternity. Then again, psychologists tell us that the soul is that part of man that thinks, remembers, wills, chooses, loves, decides and obeys. Thus it is the soul and not the body that constitutes man an active living being, and it is also the soul that con¬ stitutes him a religious being; for it is the soul that is under obligations to God, and not the body; and it is the soul that God holds in strict obedience to His law, and not the body. The poet Longfellow, in his Psalm of Life said, "Life is real; life is earnest: And the grave is not its goal; Dust thou art, to dust returnest, Was not spoken of the soul." Thus we conclude this chapter by saying, that the teachings of the Jewish Sacred Scriptures are ..107 fHE 'PRU FT PRIMITIVE RELIGION strictly in accord with the teachings of physiology as to the finality of the human body; and that is, at death, "Then shall the ,dust return to the earth as it was." But not only this, the teachings of the .Jewish Sacred Scriptures are also in strict accord with the teachings of psychology, which teaches, that at death, "The spirit or breath shall "return unto God who gave it." . These were indeed the ideas and views of the Jewish ancient Patriarchs; these were the ideas and views of the ancient Jewish Prophets, and these have been the ideas and views of the Jew¬ ish nation all along the ages. It is said, that the Jewish Nation has no na¬ tional tradition of the resurrection of the body. This is strictly a pagan doctrine, and originated in Egypt many hundreds of years before the in¬ stitution of the Christian Religion. Verdict of the Jwy. We, the Jury, of rational thoughts concerning the living and the true God, do heartily agree with the foregoing ideas and views as to the finality of the body of man, and the destiny of his soul. (Signed) The JURY. THK TIU'E 1'IiIMITIVK KMICIOX ins CHAPTER XXVI. THE FUTURE ABODE AND CONDITION OF THE SOUL In the preceding chapter, especial attention was given to the doctrine of the finality of man's body, and the destiny of his soul; but in this chapter the discussion will be confined exclusively to the future abode of the soul, after it is separated from the body. That the soul is immortal, and does not undergo a spiritual dissolution at death, as does the body, is a doctrine, or an idea, that seems to have been prevalent among all the nations of the earth. But while this is so, yet, the ideas and views held by some nations, as to the future abode of the soul after it leaves the body, have been multifarious, and no two nations have agreed upon the essential details of this most important doctrine. In reading the religious history of the human race, and in noting the ideas and views held by the different nations as to the future abode of the soul, we find, that some of their ideas and views on this subject have been greatly erroneous and grossly irrational. From the fact, that there have been so many different ideas and views as to this all important doctrine of the future abode of the soul, which have been taught by the differ ¬ ent religions of the world, the great question now ■arises, Which one of these religions teaches the 1(')9 THR TRUR PRIMITIVE RELIGION correct ideas and views as to this vital doctrine, and by what means can anxious inquirers obtain true ideas and views on this subject? Thus in answer to this important inquiry, it can be safely said, that as the Jewish nation has been given the great honor of being in possession of correct religious ideas and views of the living and the true God, it is evident that we, of today, must also look up to that nation, and to that nation alone, for all correct religious ideas and views pertaining to the existence of the soul in this life, and the possible future existence and abode of the soul in the life to come. It is indeed a strange and remarkable fact, that the Elders of Israel failed to relate to Moses, and indeed said absolutely nothing about the religious traditions of their fathers, as to their ideas and views of the future abode of the soul. As to the future abode of the soul, theologians have indeed speculated as have been their custom, and many have been their theories as to the abode of the soul when it separates from the body at death. Some of these theologians hold, that the soul after it leaves the body flies about in space without any particular place of abode. Some of them argue, that the soul enters the bodies of inferior animals and finds a dwelling place. There are some others, who argue, that the soul of man hovers around the grave of the body, waiting to leinhabit the body at the final resurrection of the body. Then, there are some theologians who claim. thi<: tritk primitive krmgion 170 that at the dissolution of the body, the soul returns again to its native element and is no more. But there are some who claim, that the soul is immortal and is responsible for all of the moral acts of the body, and the future destiny of the soul and its future abode depends altogether upon its moral conduct while it inhabits the body on this earth. Thus they say, if the soul is good and obedient to the commands of the gods, it will go to a place of happiness, when it leaves the body; but if it be disobedient it will go to a place of torments, when it leaves the body. The place of happiness, they are wont to call "heaven;" but the place of torments ihey call "hell." Now, there is really a place called "heaven," and a place called "hell," which will be the future Lbode of the disembodied spirit of man, it is evi¬ dent that the Jewish nation should have some knowledge of such places, for it is rational to think that the Elders of Israel in relating the religious traditions of their fathers to Moses, such an important tradition as this would not have been overlooked and left out of their information, es¬ pecially when these Elders dwelt upon every other subject connected with man's physical and spirit ual existence. It is indeed true, that Moses did frequently allude to the heavens in his narrations of the tradition of the Elders, but these allusions were not in connection with the future abode of the soul, for as a careful investigation of these heaven- 171 TIIK TKTK l'KIMITIVK KKI.IC.ION ly allusions will show, the Elders of Israel had ref¬ erence to the abode of the sun, moon and the stars, and not to the future abode of the soul. Then again, in searching the Jewish Sacred Scriptures for data on this important subject, we find nothing definite has been said in them as to the future abode of the soul, when it is separated from the body at death. The nearest approach that can be found in the Jewish Sacred Scriptures as to the future abode of the soul, was expressed by Solomon, when he said, "Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it." But even in the consideration of this assertion of Solomon, we find, that theologians have differed and cavilled as to its true reference. Some theologians have argued that Solomon had no reference whatever to the future abode or final dwelling place of the body and the soul, but simply relates the physical and spiritual phenomena that take place at death. But there are other theologians who argue, that Solomon did not only designate the final dwelling place of the body as being, "the earth" but he also designated the final dwelling place of the soul as being "heaven." Thus they claim, that as the body of man is of the earth, and is therefore earthy, so the soul of man being the breath of God, is therefore heavenly. They also claim, that Solo¬ mon teaches, that as the body is composed of the dust of the earth, at death, the body will dis¬ integrate and will return to the earth as it was: THK TRITK PKIMITIVK KKLIGION 172 but as the soul is the breath of God, and as God dwells in heaven, the soul returns to heaven where God is, tor, they say, that the soul returns unto God who gave it. But in studying the traditional testimonies of the Elders of Israel as they related them to Moses, concerning the death of the Patriarchs, from the day of Adam to the days of the Prophets, we find that they said nothing to Moses as to the future abode of their souls. All that Moses wrote concerning the death of Adam was, "And all the days that Adam lived were nine hundred and thirty years; and he died." This was also true of Methuselah, the oldest recorded inhabitant of the earth; which was said of him, "He lived nine hundred and sixty and nine years: and he died." It was said of Enoch, the father of Methuselah, "that he lived three hundred and sixty and five years; and Enoch walked with God: and he was not; for God took him." Not only this, but it is recorded of Abraham, the founder of the Jewish nation, "that he lived one hundred and three score and fifteen years, and he gave up the ghost, and died in a good old age, an old man, and full ot years; and was gathered to his people. When the patriarch Isaac died, all that was recorded about his demise was, "He gave up the ghost, and died, and was gathered to his people." This was true' also of Jacob, and nearly all of the ancient patriarchs and prophets. 173 THK TKTK PKlMITIVr. K KT.T fI < > X While it is indeed true, that the Jewish Sacred Scriptures speak of Prophet Elijah being taken up to heaven in a whirlwind, yet it is thought by many theologians that reference is made only to him being taken out of sight; for it is said that the sons of the prophets sought for him in the regions round about. It is indeed true, that there is no reference in the Jewish Sacred Scrip¬ tures that speaks of a soul entering into a place called "heaven," and no reference whatever is made to the future abode of the soul of man. In coming to a conclusion, as to the Jewish idea of the future abode of the soul, it is safe to say, that the Jewish nation as a whole, has always entertained correct religious ideas and views of the future abode of the soul; and while it is not so stated in their Sacred Scriptures, yet, they have always entertained the opinion, that at death, the soul returns unto God who gave it; and that its future abode will be in heaven, the dwelling place of God. Having thus located the future abode of the soul, which the Jewish nation holds, that it returns unto God who gave it, another great and impor¬ tant question arises; and that is, What will be the spiritual state or condition of the soul when it inhabits its future abode. That is to say, Will the soul be in a state of happiness, or in a state of woe when it reaches its final dwellingplace ? In answer to this important question, it can be said, that as God created man in his own image TIIR TRUK PRIMITTVK K rlUN '71 and likeness, it is evident that the soul of man was created, not only for happiness in this world, but also for the world to come. As to a place known as "hell," where the soul of man is punished, and tormented throughout his future existence, the Jewish nation has no Scriptural knowledge, and it is not a doctrine that has come down to them among their cherished national traditions. Verdict of the Jury We, the Jury of rational thoughts concerning the living and the true God, do heartily agree with the sentiment as expressed by the Jewish nation as to the future abode of the soul; and discard all other ideas and views as being of heathen and of pagan origin. (Signed) The JURY. 175 THH TKITK PRIMITIYK KKLIGION CHAPTER XXVII. THE RESUME AND CONCLUSION OF THE WHOLE MATTER Without a desire to indulge in invidious com¬ parisons of religious creeds and denominational views, the author of this Volume has had but one main object in mind, and that was, to put in Book Form, what he considered rational ideas and views of the living and the true God; and the true relig¬ ion, as he now sees them, after nearly forty years cf diligent study and close research on this all important subject. But without controversy, the author is candid enough to admit that most all of his early theologi¬ cal ideas and views concerning God, and the de¬ nominational doctrines in which he had been trained have been greatly modified, and in some instances, have been completely changed; and be¬ cause of these modified and changed ideas and views, the author claims that some of the mist of his religious ignorance has almost cleared away and that he is now endeavoring to dwell in the beaming rays of God's effulgent light and glory. In his final chapter on Rational Thoughts Con¬ cerning the Living and the True God; and The True Religion, the author thinks it fitting, that he should give a synoptical resume, and what he thinks, a rational conclusion to each chapter of this Volume, in order, that the readers will have THE TRUE PRIMITIVE RELIGION 17C, no difficulty in deciding where he stands on each and every subject discussed therein. Thus, in the first chapter of this Volume, the subject discussed was, "The source, the authen¬ ticity, and the reliability of the Jewish Sacred Scriptures. It is indeed the author's opinion, that the Jewish Sacred Scriptures, especially the traditional writings of Moses, are religiously genuine, authentic, and perfectly reliable and have been proven to be the only Sacred Writings that contain correct and rational ideas and views of the living and the true God; and the true religion. In the second chapter, "The Existence of a Su¬ preme Being" was discussed. The author holds, that the rational conclusion on this subject is, that the Existence of a Supreme Being can be readily proven by the Jewish Sacred Scriptures, and also by the Book of Nature; or by Revelation and by Creation. The third and fourth chapters treat of the "Es¬ sential attributes and characteristics of the Su¬ preme Being," and the author is of the opinion, that the natural and moral attributes which have been ascribed to the Supreme Being by rational theologians are both logical and reasonable; and without these infinite attributes He could not be God. The fifth chapter discuisses^ "Material Crea¬ tion;" and the author is in strict accord with the teachings of the first verse of the Jewish Sacred Scriptures, which says, "In the beginning God created the heaven and the earth. 1 > 7 THK TkliK, 1'KIMITIYK KKLIOION The sixth chapter considers the "Evolutionary process of mateiial creation," and the author Isolds that true science and the true religion are in harmony along this line j and that ration* 1 theology and philosophy are in evolutionary agree¬ ment. "Man, a special act of Creation," is considered m the seventh chapter. The author holds, that as man was created in the image and the likeness of his creator, he undergoes a distinction that no other creature of creation undergoes, and has been endowed with faculties that no creature has been endowed with. In the eighth chapter, "Man by Creation a ra¬ tional and a religious being," was considered; and the author claims that no man can be made relig¬ ious by denominational creeds, but that every man is born religious. "Man's primary rational ideas and views of the Supreme Being," were considered in the ninth chapter; and the author holds that man's primary ideas and views of his Creator were intuitiond, and were also the logical results of man's rational .perfect faculties with which he had been endowe,. at the time of his creation. In the tenth chapter, "The primary state and condition of man?" were discussed; and the author :"s of the opinion that man's primary state and con¬ dition were that of true happiness and joy; from the fact, that man was created for the honor and glory of God. T 11 K TKl'H r i IV y i-.l.ii ,1. The Nature of true religion," has been con¬ sidered in the eleventh chapter, and the author's conclusion is that the nature of true religion lies in the proper use and exercise of the religious faculties with which man has been endowed; and does not lie in the various forms of doctrines which he is called upon to accept. The twelfth chapter treats of the "Esperanto" re¬ ligion, and the author holds that the Primary relig¬ ion will eventually be the universal religion of mankind. In the thirteenth chapter the very important subject, "The disobedience of Man," was con¬ sidered ; and the author is of the firm opinion, that the disobedience of the first man of creation was due mainly to the fact, that he was created a free moral agent, and could choose his own actions; but having made an unfortunate choice, he fell into divine displeasure. The fourteenth chapter treats of "The effects of the disobedience of man." The author heartily adopts the views expressed in this chapter, and holds, that the disobedience of the first man did nwl affect the spiritual standing of his posterity, and that God does not punish one man, because another man chooses to disobey the divine command. In the fifteenth chapter, "The serpent and the seed of the woman," were considered; and the author has drawn the conclusion that the narrative which was told to Moses by the Elders of Israel concerning the actions of the serpent beguiling th;: woman is purely allegorical and metaphorical, and 17^ THE TRUK PRIMITIVE RELIGION was used by the Elders as an apt illustration in describing and depicting the disobedience of man. In the sixteenth chapter a very important sub¬ ject was considered, namely, "Is God merciful, and does He pardon sin?" In answer to this ques¬ tion, the author is in accord with the views ex¬ pressed in this chapter, and is a firm believer in the mercy and the pardon of God. The seventeenth chapter treats of the "Restora¬ tion of man." The author also believes, that after the repentence of man as to his disobedience, God did restore him again to the image and the likeness of His Creator. The eighteenth chapter treats of "Man's present relation and obligation to God." The author holds, that man's original relationship and obligation to his Creator has never been abrogated, and as man was created a moral and a religious being, we logically conclude that man is still under strict ob¬ ligations of obedience to his Creator. In the nineteenth chapter, "The Jewish Sacred Scriptures compared to other Sacred Writings," was discussed, and the author is strongly of the opinion that the Jewish Sacred Scriptures is the only volume which contains rational and correct ideas and views of the Supreme Being of the Universe. "The nature of true worship," was discussed in the twentieth chapter, and the author is of the opinion, that the nature of true worship is to be found in the religious zeal and earnestness in 180 THE TRUE PRIMITIVE RELIGION which man enters into the worship of the living and the true God. In the twenty-first chapter "The proper place of true worship," was considered; and the author is of opinion that the home of an individual is a proper place of divine worship, as well as the house set apart and dedicated to the worship of the living and the true God. "The time of True Worship," was considered in the twenty-second chapter. As to the Time, or the proper Day to worship the living and the true God, there is no getting around the fact, that the Jewish Sabbath, or the Seventh Day of the Week is the proper Day. For hundreds of years the Roman Pagan Church observed the First Day of the Week as their Day of Worship, even before the organization of the Christian Church. "The character of true worshipers, is the theme of the twenty-third chapter. a °®e who worship the living and the true o s ou e good and upright in their lives no one w.ll da.e 10 deny. , i „f0r treats of the very Then t^en^-f°u^ ^ again to the Living and important subject, vac** primary Religion of the True God and the opinion that it is the man." The author *s nature and the character- duty of man to study .ngt and also the religion istics of the ®uPren^n Adam was upon the earth, that was in v°/ueJLt came down by tradition to and the re^gio^ jtfoses. Abraham an 181 THE TliUli PKIMI TIV K KKLKIIOM In the twenty-fifth chapter; "The Finality of man's body ancl the Destiny of his soul" are con¬ sidered. The author states as his opinion, the declaration expressed by King Solomon, when he declared at death, "Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it." In the twenty-sixth chapter, "The Future abode and condition of the soul," were considered. The author thinks it rational to conclude, that when the soul leaves the body it returns again to the God who gave it, and if it be found to be in the image and the likeness of its Creator it will find its future abode in that place which is commonly called "Heaven," which is said to be a place of happiness and delight. As to "Hell," the place said to be the future abode of wiclied souls, the Jewish Sacred Scriptures make no reference to it, and such a place is supposed to be of pagan origin, instituted by the pagans for all who do not adhere to their teachings. The author's opinion on this subject is in accordance with that of the Jewish nation. TWENTY-SEVENTH CHAPTER—THE CON¬ CLUSION OF THE WHOLE MATTER Thus we conclude this Volume by quoting the language of King Solomon: "Let us hear the conclusion of the whole matter: Fear Cod, and keep His commandments: for this is the whole duty of man." Prov. XII, 13. T I r l' TKHF. I'UIMfTIV^ KT'JTC'l* M Benediction "The Lord bless thee, and keep thee: the Lord make His f^ce to shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace." Numbers, 6th. 24, 25, 26.