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Lectures of Col. R.G. Ingersoll, Volume 1

<h3> INGERSOLL'S NEW DEPARTURE—His Lecture Entitled "What Shall We do to be Saved?"—Delivered in McVicker's Theatre, Chicago, Sept. 19, 1880 [From the Chicago Times. Verbatim Report.] </h3> Ladies and Gentlemen: Fear is the dungeon of the mind, and superstition is a dagger with which hypocrisy assassinates the soul. Courage is liberty. I am in favor of absolute freedom of thought. In the realm of the mind every one is monarch. Every one is robed, sceptered, and crowned, and every one wears the purple of authority. I belong to the republic of intellectual liberty, and only those are good citizens of that republic who depend upon reason and upon persuasion, and only those are traitors who resort to brute force. Now, I beg of you all to forget just for a few moments that you are Methodists, or Baptists, or Catholics, or Presbyterians, and let us for an hour or two remember only that we are men and women. And allow me to say "man" and "woman" are the highest titles that can be bestowed upon humanity. "Man" and "woman." And let us if possible banish all fear from the mind. Do not imagine that there is some being in the infinite expanse who is not willing that every man and woman should think for himself and herself. Do not imagine that there is any being who would give to his children the holy torch of reason and then damn them for following where the holy light led. Let us have courage. Priests have invented a crime called "blasphemy," and behind that crime hypocrisy has crouched for thousands of years. There is but one blasphemy, and that is injustice. There is but one worship, and that is justice. You need not fear the anger of a God whom you cannot injure. Rather fear to injure your fellow-men. Do not be afraid of a crime you cannot commit. Rather be afraid of the one that you may commit. There was a Jewish gentleman went into a restaurant to get his dinner, and the devil of temptation whispered in his ear: "Eat some bacon." He knew if there was anything in the universe calculated to excite the wrath of the Infinite Being, who made every shining star, it was to see a gentleman eating bacon. He knew it, and He knew the Infinite Being was looking, and that he was the Infinite Eaves-dropper of the universe. But his appetite got the better of his conscience, as it often has with us all, and he ate that bacon. He knew it was wrong. When he went into that restaurant the weather was delightful, the sky was as blue as June, and when he came out the sky was covered with angry clouds, the lightning leaping from one to the other, and the earth shaking beneath the voice of the thunder. He went back into that restaurant with a face as white as milk, and he said to one of the keepers: "My God, did you ever hear such a fuss about a little piece of bacon?" As long as we harbor such opinions of Infinity; as long as we imagine the heavens to be filled with such tyranny, so long the sons of men will be cringing, intellectual cowards. Let us think, and let us honestly express our thought. Do not imagine for a moment that I think people who disagree with me are bad people. I admit, and I cheerfully admit, that a very large proportion of mankind and a very large majority, a vast number, are reasonably honest. I believe that most Christians believe what they teach; that most ministers are endeavoring to make this world better. I do not pretend to be better than they are. It is an intellectual question. It is a question, first, of intellectual liberty, and after that, a question to be settled at the bar of human reason. I do not pretend to be better than the are. Probably I am a good deal worse than many of them, but that is not the question. The question is "Bad as I am, have I a right to think?" And I think I have, for two reasons. First, I can't help it. And secondly, I like it. The whole question is right at a point. If I have not a right to express my thoughts, who has? "Oh," they say, "we will allow you, we will not burn you." "All right; why won't you burn me?" "Because we think a decent man will allow others to think and express his thought." "Then the reason you do not persecute me for my thought is that you believe it would be infamous in you!" "Yes." "And yet you worship a God who will, all you declare, punish me forever." The next question then is: Can I commit a sin against God by thinking? If God did not intend I should think, why did He give me a "thinker." Now, then, we have got what they call the Christian system of religion, and thousands of people wonder how I can be wicked enough to attack that system. There are many good things about it, and I shall never attack anything that I believe to be good! I shall never fear to attack anything I honestly believe to be wrong. We have, I say, what they call the Christian religion, and, I find, just in proportion that nations have been religious, just in the proportion they have gone back to barbarism. I find that Spain, Portugal, Italy are the three worst nations in Europe; I find that the nation nearest infidel is the most prosperous France. And so I say there can be no danger in the exercise of absolute intellectual freedom. I find among ourselves the men who think at least as good as those who do not. We have, I say, a Christian system, and that is founded upon what they are pleased to call system the "New Testament." Who wrote the New Testament? I don't know. Who does know? Nobody! We have found some fifty-two manuscripts containing portions of the New Testament. Some of those manuscripts leave out five or six books—many of them. Others more others less. No two of these manuscripts agree. Nobody knows who wrote these manuscripts. They are all written in Greek; the disciples of Christ knew only Hebrew. Nobody ever saw, so far as we know, one of the original Hebrew manuscripts. Nobody ever saw anybody who had seen anybody who had heard of anybody that had seen anybody that had ever seen one of the original Hebrew manuscripts. No doubt the clergy of your city have told you these facts thousands of times, and they will be obliged to me for having repeated them once more. These manuscripts are written in what are called capital Greek letters. They are called Uncial characters; and the New Testament was not divided into chapters and verses, even, until the year of grace 1551. Recollect it. In the original the manuscripts and gospels are signed by nobody. The epistles are addressed to nobody; and they are signed by the same person. All the addresses, all the pretended earmarks showing to whom they are written and by whom they are written are simply interpolations, and everybody who has studied the subject knows it. It is further admitted that even these manuscripts have not been properly translated, and they have a syndicate now making a new translation; and I suppose that I cannot tell whether I really believe the Testament or not until I see that new translation. You must remember, also, one other thing. Christ never wrote a solitary word of the New Testament—not one word. There is an account that He once stooped and wrote something in the sand, but that has not been preserved. He never told anybody to write a word. He never said: "Matthew, remember this. Mark, don't forget to put that down. Luke, be sure that in your gospel you have this. John, don't forget it." Not one word. And it has always seemed to me that a Being coming from another world, with a message of infinite importance to mankind, should at least have verified that message by his own signature. Why was nothing written? I will tell you. In my judgment they expected the end of the world in a very few days. That generation was not to pass away until the heavens should be rolled up as a scroll, and until the earth should melt with fervent heat. That was their belief. They believed that the world was to be destroyed, and that there was to be another coming, and that the saints were then to govern the world. And they even went so far among the Apostles, as we frequently do now before election, as to divide out the offices in advance. This Testament was not written for hundreds of years after the Apostles were dust. These facts lived in the open mouth of credulity. They were in the wastebaskets of forgetfulness. They depended upon the inaccuracy of legend, and for centuries these doctrines and stories were blown about by the inconstant winds. And finally, when reduced to writing, some gentleman would write by the side of the passage his idea of it, and the next copyist would put that in as a part of the text. And, finally, when it was made, and the Church got in trouble, and wanted a passage to help it out, one was interpolated to order. So that now it is among the easiest things in the world to pick out at least one hundred interpolations in the Testament. And I will pick some of them out before I get through. And let me say here, once for all, that for the man Christ I have infinite respect. Let me say, once for all, that the place where man has died for man is holy ground; and let me say, once for all, to that great and serene man I gladly pay the homage of my admiration and my tears. He was a reformer in His day. He was an infidel in His time. He was regarded as a blasphemer, and His life was destroyed by hypocrites, who have, in all ages, done what they could to trample freedom out of the human mind. Had I lived at that time I would have been His friend, and should He come again He would not find a better friend than I will be. That is for the man. For the theological creation I have a different feeling. If He was, in fact, God, He knew that there was no such thing as death. He knew that what we call death was but the eternal opening of the golden gates of everlasting joy; and it took no heroism to face a death that was simply eternal life. But when a man, when a poor boy sixteen years of age, goes upon the field of battle to keep his flag in heaven, not knowing but that death ends all—not knowing but that, when the shadows creep over him, the darkness will be eternal—there is heroism. And so for the man who, in the darkness, said: "My God, why hast Thou forsaken Me?"—for that man I have nothing but respect, admiration, and love. A while ago I made up my mind to find out what was necessary for me to do in order to be saved. If I have got a soul, I want it saved. I do not wish to lose anything that is of value. For thousands of years the world has been asking that question "What shall we do to be saved?" Saved from poverty? No. Saved from crime? No. Tyranny? No. But "What shall we do to be saved from the eternal wrath of the God who made us all?" If God made us, He will not destroy us. Infinite wisdom never made a poor investment. And upon all the works of an infinite God, a dividend must finally be declared. The pulpit has cast a shadow over even the cradle. The doctrine of endless punishment has covered the cheeks of this world with tears. I despise it, and I defy it. I made up my mind, I say, to see what I had to do in order to save my soul according to the Testament, and thereupon I read it. I read the gospel, Matthew, Mark, Luke, and John. But I found that the Church had been deceiving me. I found that the clergy did not understand their own book. I found that they had been building upon passages that had been interpolated. I found that they had been building upon passages that were entirely untrue. And I will tell you why I think so. The first of these gospels was written by St. Matthew, according to the claim. Of course he never wrote a word of it. Never saw it. Never heard of it. But, for the purpose of this lecture, I will admit that he wrote it. I will admit that he was with Christ for three years, that he heard much of His conversation during that time and that he became impregnated with the doctrines, or dogmas, and the ideas of Jesus Christ. Now let us see what Matthew says we must do in order to be saved. And I take it that, if this be true, Matthew is as good an authority as any minister in the world. The first thing I find upon the subject of salvation is in the fifth chapter of Matthew, and is embraced in what is commonly known as the sermon on the Mount. It is as follows: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Good! "Blessed are the merciful, for they shall obtain mercy." Good! Whether they belonged to any church or not; whether they believed the Bible or not. "Blessed are the merciful, for they shall obtain mercy." Good! "Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called the children of God. Blessed are they which are persecuted for righteousness' sake," (that's me, little) "for theirs is the Kingdom of Heaven." In the same sermon he says: "Think not that I am come to destroy the law or the prophets. I am not come to destroy, but to fulfill." And then he makes use of this remarkable language, almost as applicable today as it was then: "For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter the kingdom of Heaven." Good! In the sixth chapter I find the following, and it comes directly after the prayer known as the Lord's prayer: "For if you forgive men their trespasses your Heavenly Father will also forgive you; but if ye forgive not men their trespasses neither will your Father forgive your trespasses." I accept the conditions. There is an offer; I accept it. If you will forgive men that trespass against you, God will forgive your trespasses against Him. I accept, and I never will ask any God to treat me any better than I treat my fellowmen. There is a square promise. There is a contract. If you will forgive others, God will forgive you. And it does not say you must believe in the Old Testament, nor be baptized, nor join the Church, nor keep Sunday. It simply says, if you forgive others God will forgive you; and it must be true. No God could afford to damn a forgiving man. (A voice: "Will He forgive Democrats?") Oh, certainly. Let me say right here that I know lots of Democrats, great, broad, whole-souled, clever men, and I love them. And the only bad thing about them is that they vote the Democratic ticket. And I know lots of Republicans so mean and narrow that the only decent thing about them is that they vote the Republican ticket. Now let me make myself plain upon that subject, perfectly plain. For instance, I hate Presbyterianism, but I know hundreds of splendid Presbyterians. Understand me. I hate Methodism, and yet I know hundreds of splendid Methodists. I dislike a certain set of principles called Democracy, and yet I know thousands of Democrats that I respect and like. I like a certain set of principles—that is, most of them,—called Republicanism, and yet I know lots of Republicans that are a disgrace to those principles. I do not war against men. I do not war against persons. I war against certain doctrines that I believe to be wrong. And I give to every other human being every right that I claim for myself. Of course I did not intend today to tell what we must do in the election for the purpose of being saved. The next thing that I find is in the seventh chapter and the second verse: "For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again." Good! That suits me! And in the twelfth chapter of Matthew: "For whosoever shall do the will of my Father that is in Heaven, the same is my brother and sister and mother. For the Son of Man shall come in the glory of His Father with His angels, and then He shall reward every man according—" To the church he belongs to? No. To the manner in which he was baptized? No. According to his creed? No. "Then he shall reward every man according to his works." Good! I subscribe to that doctrine. And in the sixteenth chapter: "And Jesus called a little child to Him and stood him in the midst, and said: 'Verily, I say unto you, except ye become converted, and become as little children, ye shall not enter into the Kingdom of Heaven.'" I do not wonder that a reformer in His day that met the Scribes and Pharisees and hypocrites, I do not wonder that at last He turned to children and said: "Except ye become as little children," I do not wonder. And yet, see what children the children of God have been. What an interesting dimpled darling John Calvin was. Think of that prattling babe known as Jonathan Edwards! Think of the infants that founded the Inquisition, that invented instruments of torture to tear human flesh. They were the ones who had become as little children. So I find in the nineteenth chapter: "And behold, one came and said unto Him: 'Good master, what good thing shall I do in order to inherit eternal life?' And He said unto him, 'why callest thou Me good? There is none good but one, and that is God, but if thou will enter into eternal life, keep the commandments,' and he said unto Him, 'Which?'" Now, there is a pretty fair issue. Here is a child of God asking God what is necessary for him to do in order to inherit eternal life. And God says to him: Keep the commandments. And the child said to the Almighty: "Which?" Now if there ever had been an opportunity given to the Almighty to furnish a gentleman with an inquiring mind with the necessary information upon that subject, here was the opportunity. He said unto Him, 'which?' And Jesus said: "Thou shalt do no murder; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; honor thy father and mother; and, thou shalt love thy neighbor as thyself." He did not say to him: "You must believe in Me—that I am the only begotten Son of the living God." He did not say: "You must be born again." He did not say: "You must believe the Bible." He did not say: "You must remember the Sabbath day, to keep it holy." He simply said: "Thou shalt do no murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness. Honor thy father and thy mother; and, thou shalt love thy neighbor as thyself." And thereupon the young man, who I think was a little "fresh," and probably mistaken, said unto Him: "All these things have I kept from my youth up." I don't believe that. Now comes in an interpolation. In the old times when the Church got a little scarce for money, they always put in a passage praising poverty. So they had this young man ask: "What lack I yet?" And Jesus said unto him: "If thou wilt be perfect, go and sell that thou hast and give it to the poor, and thou shalt have treasures in heaven." The Church has always been willing to swap off treasures in heaven for cash down. And when the next verse was written the Church must have been nearly dead-broke. "And again I say unto you, it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God." Did you ever know a wealthy disciple to unload on account of that verse? And then comes another verse, which I believe is an interpolation: "And every one that has forsaken houses, or brethren or sisters, or father or mother, or wife or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life." Christ never said it. Never. "Whosoever shall forsake father and mother." Why He said to this man who asked him "What shall I do to inherit eternal life?" among other things, He said "Honor thy father and thy mother." And we turn over the page and He says: "If you will desert your father and your mother you shall have everlasting life." It won't do. If you desert your wife and your little children, or your lands—the idea of putting a house and lot on equality with wife and children. Think of that! I do not accept the terms. I will never desert the one I love for the promise of any God. It is far more important that we shall love our wives than that we shall love God. And I will tell you why you cannot help Him. You can help her. You can fill her life with the perfume of perpetual joy. It is far more important that you love your children than that you love Jesus Christ.—And why? If He is God you cannot help Him, but you can plant a little flower of happiness in every footstep of the child, from the cradle until you die in that child's arms. Let me tell you to-day, it is far more important to build a home than to erect a church. The holiest temple beneath the stars is a home that love has built. And the holiest altar in all the wide world is the fireside around which gather father and mother and children. There was a time when people believed that infamy. There was a time when they did desert fathers; and mothers, and wives and children. St. Augustine says to the devotee: "Fly to the desert, and though your wife put her arms around your neck, tear her hands away; she is a temptation of the devil. Though your father and mother throw their bodies athwart your threshold, step over them; and though your children pursue and with weeping eyes beseech you to return, listen not. It is the temptation of the evil one. Fly to the desert and save your soul." Think of such a soul being worth saving. While I live I propose to stand by the folks. Here there is another condition of salvation. I find it in the 25th chapter: "Then shall the King say unto them on His right hand, 'Come, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world. For I was a hungered and ye gave Me meat; I was thirsty and ye gave Me drink; I was a stranger and ye took Me in; naked and ye clothed Me; and I was sick and ye visited Me; and I was in prison, and ye came unto me." Good! And I tell you tonight that God will not punish with eternal thirst the man who has put the cup of cold water to the lips of his neighbor. God will not allow to live in eternal nakedness of pain the man who has clothed others. For instance, here is a shipwreck, and here is some brave sailor stands aside and allows a woman whom he never saw before to take his place in the boat, and he stands there, grand and serene as the wide sea, and he goes down. Do you tell me there is any God who will push the life-boat from the shore of eternal life, when that man wishes to step in? Do you tell me that God can be unpitying to the pitiful, that He can be unforgiving to the forgiving? I deny it; and from the aspersions of the pulpit I seek to rescue the reputation of the Deity. Now, I have read you everything in Matthew on the subject of salvation. That is all there is. Not one word about believing anything. It is the gospel of deed, the gospel of charity, the gospel of self-denial; and if only that gospel had been preached, persecution never would have shed one drop of blood. Not one. Now, according to the testimony, Matthew was well acquainted with Christ. According to the testimony, he had been with Him, and His companion for years, and if it was necessary to believe anything in order to get to heaven, Matthew should have told us. But he forgot it. Or he didn't believe it. Or he never heard of it. You can take your choice. The next is Mark. Now let us see what he says. And for the purpose of this lecture it is sufficient for me to say that Mark agrees, substantially, with Matthew, that God will be merciful to the merciful; that He will be kind to the kind that He will pity the pitying. And it is precisely, or substantially, the same as Matthew until I come to the 16th verse of the 16th chapter, and then I strike an interpolation, put in by hypocrisy, put in by priests, who longed to grasp with bloody hands the sceptre of universal authority. Let me read it to you. And it is the most infamous passage in the Bible. Christ never said it. No sensible man ever said it. "And He said unto them"—that is, unto His disciples—"Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved, and he that believeth not shall be damned." Now, I propose to prove to you that that is an interpolation. Now how will I do it? In the first place, not one word is said about belief in Matthew. In the next place, not one word is said about belief in Mark, until I come to that verse. And when is that said to have been spoken? According to Mark, it is a part of the last conversation of Jesus Christ—just before, according to the account, He ascended bodily before their eyes. If there ever was any important thing happened in this world, that is one of them. If there was any conversation that people would be apt to recollect, it would be the last conversation with God before He rose through the air and seated Himself upon the throne of the Infinite. We have in this Testament five accounts of the last conversation happening between Jesus Christ and His apostles. Matthew gives it. And yet Matthew does not state that in that conversation He said: "Whoso believeth and is baptized shall be saved, and whoso believeth not shall be damned." And if He did say those words, they were the most important that ever fell from His lips. Matthew did not hear it, or did not believe it, or forgot it. Then I turn to Luke, and he gives an account of this same last conversation, and not one word does he say upon that subject. Now it is the most important thing, if Christ said it, that He ever said. Then I turn to John, and he gives an account of the last conversation, but not one solitary word on the subject of belief or unbelief. Not one solitary word on the subject of damnation. Not one. Then I turn to the first chapter of the Acts, and there I find an account of the last conversation; and in that conversation there is not one word upon this subject. Now, I say, that demonstrates that the passage in Mark is an interpolation. What other reason have I got? That there is not one particle of sense in it. Why? No man can control his belief. You hear evidence for and against, and the integrity of the soul stands at the scales and tells which side rises and which side falls. You cannot believe as you wish. You must believe as you must. And He might as well have said: "Go into all the world and preach the gospel, and whosoever has red hair shall be saved, and whosoever hath not shall be damned." I have another reason. I am much obliged to the gentleman who interpolated these passages. I am much obliged to him that he put in some more—two, more. Now hear: "And these signs shall follow them that believe." Good. "In My name shall they cast out devils. They shall speak with new tongues, and they shall take up serpents and if they drink any deadly thing it shall not hurt them. They shall lay hands on the sick, and they shall recover." Bring on your believer! Let him cast out a devil. I do not claim a large one, "just a little one for a cent." Let him take up serpents. "And if he drink any deadly thing it shall not hurt him." Let me mix up a dose for the theological believer, and if it does not hurt him I'll join a church. O, but, "they say those things only lasted through that apostolic age." Let us see. "Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not shall be damned. And these signs shall follow them that believe." How long? I think at least until they had gone into all the world. Certainly these signs should follow until all the world had been visited. And yet if that declaration was in the mouth of Christ, he then knew that one-half of the world was unknown and that he would be dead 1,492 years before his disciples would know that there was another world. And yet he said, "Go into all the world and preach the gospel," and he knew then that it would be 1,492 years before anybody went. Well, if it was worth while to have signs follow believers in the old world, surely it was worth while to have signs follow believers in the new world. And the very reason that signs should follow would be to convince the unbeliever, and there are as many unbelievers now as ever, and the signs are as necessary today as they ever were. I would like a few myself. This frightful declaration, "He that believeth and is baptized shall be saved, but he that believeth not shall be damned," has filled the world with agony and crime. Every letter of this passage has been sword and fagot; every word has been dungeon and chain. That passage made the sword of persecution drip with innocent blood for ten centuries. That passage made the horizon of a thousand years lurid with the flames of fagots. That passage contradicts the sermon on the mount. That passage travesties the Lord's prayer. That passage turns the splendid religion of deed and duty into the superstition of creed and cruelty. I deny it. It is infamous. Christ never said it! Now I come to Luke, and it is sufficient to say that Luke substantially agrees with Matthew and with Mark. Substantially agrees, as the evidence is read. I like it. "Be ye therefore merciful, as your Father also is merciful." Good! "Judge not, and ye shall not be judged. Condemn not, and ye shall not be condemned; forgive and ye shall be forgiven." Good! "Give, and it shall be given unto you, good measure, pressed down, and shaken together, and running over." Good! I like it. "For with the same measure that ye mete withal, it shall be measured to you again." He agrees substantially with Mark; he agrees substantially with Matthew; and I come at last to the nineteenth chapter. "And Zaccheus stood and said unto the Lord, 'Behold, Lord, the half of my goods I give to the poor, and if I have taken anything from any man by false accusation, I restore him four-fold.' And Jesus said unto him, 'This day is salvation come to this house.'" That is good doctrine. He didn't ask Zaccheus what he believed. He didn't ask him, Do you believe in the Bible? Do you believe in the five points? Have you ever been baptized-sprinkled? Oh! immersed. "Half of my goods I give to the poor, and if I have taken anything from any man by false accusation, I restore him four-fold." "And Christ said, 'This day is salvation come to this house.'" Good! I read also in Luke that Christ when upon the cross forgave His murderers, and that is considered the shining gem in the crown of His mercy—that He forgave His murderers. That He forgave the men who drove the nails in His hands, in His feet, that plunged a spear in His side; the soldier that in the hour of death offered Him in mockery the bitterness to drink; that He forgave them all freely, and that yet, although He would forgive them, He will in the nineteenth century damn to eternal fire an honest man for the expression of his honest thoughts. That won't do. I find too, in Luke, an account of two thieves that were crucified at the same time. The other gospels speak of them. One says they both railed upon Him. Another says nothing about it. In Luke we are told that one did, but one of the thieves looked and pitied Christ, and Christ said to that thief: "This day shalt thou meet me in Paradise." Why did He say that? Because the thief pitied Him. And God cannot afford to trample beneath the feet of His infinite wrath the smallest blossom of pity that ever shed its perfume in the human heart! Who was this thief? To what church did he belong? I don't know. The fact that he was a thief throws no light on that question. Who was he? What did he believe? I don't know. Did he believe in the Old Testament? In the miracles? I don't know. Did he believe that Christ was God? I don't know. Why, then, was the promise made to him that he should meet Christ in Paradise. Simply because he pitied innocence suffering on the cross. God cannot afford to damn any man that is capable of pitying anybody. And now we come to John, and that is where the trouble commences. The other gospels teach that God will be merciful to the merciful, forgiving to the forgiving, kind to the kind, loving to the loving, just to the just, merciful to the good. Now we come to John, and here is another doctrine. And allow me to say that John was not written until centuries after the others. This, the Church got up: "And Jesus answered and said unto him: 'Furthermore I say unto thee that except a man be born again he cannot see the "Kingdom of God."'" Why didn't He tell Matthew that? Why didn't He tell Luke that? Why didn't He tell Mark that? They never heard of it, or forgot it, or they didn't believe it. "Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God." Why? "That which is born of the flesh is flesh, and that which is born of the spirit is spirit. Marvel not that I said unto thee, 'ye must be born again.' That which is born of the flesh is flesh, and that which is born of the spirit is spirit,"—and He might have added that which is born of water is water. "Marvel not that I say unto thee, 'ye must be born again.'" And then the reason is given, and I admit I did not understand it myself until I read the reason, and will understand it as well as I do; and here it is: "The wind bloweth where it listeth, and thou hearest the sound thereof, and canst not tell whence it cometh and whither it goeth." So I find in the book of John the idea of the real presence. So I find in the book of John, that in order to be saved we must eat of the flesh and we must drink of the blood of Jesus Christ, and if that gospel is true, the Catholic Church is right. But it is not true. I cannot believe it, and yet for all that it may be true. But I don't believe it. Neither do I believe there is any God in the universe who will damn a man simply for expressing his belief. "Why," they say to me, "suppose all this should turn out to be true, and you should come to the day of judgment and find all these things to be true. What would you do then?" I would walk up like a man, and say, "I was mistaken." "And suppose God was about to pass judgment on you, what would you say?" I would say to Him, "Do unto others as you would that others should do unto you." Why not? I am told that I must render good for evil. I am told that if smitten on one cheek I must turn the other. I am told that I must overcome evil with good. I am told that I must love my enemies; and will it do for this God who tells me, "Love my enemies," to say, "I will damn mine." No, it will not do; it will not do. In the book of John all this doctrine of regeneration; all this doctrine that it is necessary to believe on the Lord Jesus Christ; all the doctrine that salvation depends upon belief—in this book of John all these doctrines find their warrant; nowhere else. Read these three gospels and then read John, and you will agree with me that the gospels that teach "We must be kind, we must be merciful, we must be forgiving, and thereupon that God will forgive us," is true, and then say whether or no that doctrine is not better than the doctrine that somebody else can be good for you, that somebody else can be bad for you, and that the only way to get to heaven is to believe something that you do not understand. Now upon these gospels that I have read the churches rest; and out of those things that I have read they have made their creeds. And the first Church to make a creed, so far as I know, was the Catholic. I take it that is the first Church that had any power. That is the Church that has preserved all these miracles for us. That is the Church that preserved the manuscripts for us. That is the Church whose word we have to take. That Church is the first witness that Protestantism brought to the bar of history to prove miracles that took place eighteen hundred years ago; and while the witness is there Protestantism takes pains to say: "You can't believe one word that witness says, now." That Church is the only one that keeps up a constant communication with heaven through the instrumentality of a large number of decayed saints. That Church is an agent of God on earth. That Church has a person who stands in the place of Deity; and that Church, according to their doctrine, is infallible. That Church has persecuted to the exact extent of her power—and always will. In Spain that Church stands erect, and that Church is arrogant. In the United States that Church crawls. But the object in both countries is the same, and that is the destruction of intellectual liberty. That Church teaches us that we can make God happy by being miserable ourselves. That Church teaches you that a nun is holier in the sight of God than a loving mother with a child in her thrilled and thrilling arms. That Church teaches you that a priest is better than a father. That Church teaches you that celibacy is better than that passion of love that has made everything of beauty in this world. That Church tells the girl of 16 or 18 years of age, with eyes like dew and light—that girl with the red of health in the white of her beautiful checks—tells that girl, "Put on the veil woven of death and night, kneel upon stones, and you will please God." I tell you that, by law, no girl should be allowed to take the veil, and renounce the beauties of the world, until she was at least 25 years of age. Wait until she knows what she wants. I am opposed to allowing these spider-like priests weaving webs to catch the flies of youth; and there ought to be a law appointing commissioners to visit such places twice a year, and release every person who expresses a desire to be released. I don't believe in keeping penitentiaries for God. No doubt they are honest about it. That is not the question. Now this Church, after a few centuries of thought, made a creed, and that creed is the foundation of orthodox religion. Let me read it to you: "Whosoever will be saved, before all things it is necessary that he hold the Catholic faith; which faith, except every one do keep entire and inviolate, without doubt, he shall everlastingly perish." Now the faith is this: "That we worship one God in trinity, and trinity in unity." Of course you understand how that's done, and there's no need of my explaining it. Neither confounding the persons nor dividing the substance. You see what a predicament that would leave the Deity in if you divided, the substance. "For one is the person of the Father, another of the Son, and another of the Holy Ghost; but the Godhead of the Father, and of the Son, and of the Holy Ghost is all one "—you know what I mean by Godhead. In glory equal, and in majesty co-eternal. Such as the Father is, such is the Son, such is the Holy Ghost. The Father is uncreated, the Son uncreated, the Holy Ghost uncreated. The Father incomprehensible, the Son incomprehensible, the Holy Ghost incomprehensible. And that is the reason we know so much about the thing. "The Father is eternal, the Son eternal, the Holy Ghost eternal," and yet there are not three eternals, only one eternal, as also there are not three uncreated, nor three incomprehensibles, only one uncreated, one incomprehensible. "In like manner, the Father is almighty, the Son almighty, the Holy Ghost almighty." Yet there are not three almighties, only one Almighty. So the Father is God, the Son God, the Holy Ghost God, and yet not three Gods; and so likewise, the Father is Lord, the Son is Lord, the Holy Ghost is Lord, yet there are not three Lords, for as we are compelled by the Christian truth to acknowledge every person by himself to be God and Lord, so we are all forbidden by the Catholic religion to say there are three Gods, or three Lords. "The Father is made of no one, not created or begotten. The Son is from the Father alone, not made, nor created, or begotten. The Holy Ghost is from the Father and the Son, not made nor begotten, but proceeded—" You know what proceeding is. "So there is one Father, not three Fathers." Why should there be three Fathers, and only one Son? "One Son, and not three Sons; one Holy Ghost, not three Holy Ghosts; and in this Trinity there is nothing before or afterward, nothing greater or less, but the whole three persons are coeternal with one another, and coequal, so that in all things the unity is to be worshiped in Trinity, and the Trinity is to be worshiped in unity, and therefore we will believe." Those who will be saved must thus think of the Trinity. Furthermore, it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ. Now the right of this thing is this: That we believe and confess that our Lord Jesus Christ, the Son of God, is both God and man. He is God of the substance of His Father begotten before the world was. That was a good while before His mother lived. "And He is man of the substance of His mother, born in this world, perfect God and perfect man, and the rational soul in human flesh subsisting equal to the Father according to His Godhead, but less than the Father, according to His manhood, who being both God and man is not two but one—one not by conversion of God into flesh but by the taking of the manhood into God." You see that it is a great deal easier than the other. "One altogether, not by a confusion of substance, but by unity of person, for as the rational soul and flesh is one man, so God the man, is one Christ, who suffered for our salvation, descended into hell, rose again the third day from the dead, ascended into heaven, and He sitteth at the right hand of God, the Father Almighty, and He shall come to judge the living and the dead." In order to be saved it is necessary to believe this. What a blessing, that we do not have to understand it. And in order to compel the human intellect to get upon its knees, before that infinite absurdity, thousands and millions have suffered agonies; thousands and millions have perished in dungeons and in fire; and if all the bones of all the victims of the Catholic Church could be gathered together, a monument higher than all the pyramids would rise in our presence, and the eyes even of priests would be suffused with tears. That Church covered Europe with cathedrals and dungeons. That Church robbed men of the jewel of the soul. That Church had ignorance upon its knees. That Church went into partnership with the tyrants of the throne, and between these two vultures, the altar and the throne, the heart of man was devoured. Of course I have met, and cheerfully admit that there is thousands of good Catholics; but Catholicism is contrary to human liberty. Catholicism bases salvation upon belief. Catholicism teaches man to trample his reason under foot. And for that reason, it is wrong. <div style="break-after:column;"></div>

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