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Ancient and Modern Celebrated Freethinkers

"I." <h2> JOSEPH BARKER. </h2> In any work, purporting to be a true record of Freethinkers, the name of Joseph Barker cannot be omitted. We find in him, from the commencement of his public life till the present time, an ardent desire for, and a determination to achieve, freedom of thought and ex-pression on all subjects appertaining to theology, politics, and sociology. Possessing a vigorous intellect, a constitution naturally strong, great oratorical ability, and an unrivalled command oi the Saxon language, he has made himself a power among each party with whom the transitory state of his mind has brought him in contact. It is seldom we find men with equal boldness, when once connected with Wesleyan Methodism, rising superior in thought to its narrow, selfish, dogmatic, unnatural, and humiliating views, and claiming for human nature a more dignified and exalted position; gradually advancing to Unitarianism; ultimately to land safely on the shore of Materialism. Joseph Barker has passed, amid persecution and privation, through these different phases of theology, to arrive at "Infidelity," to be, he states, a better, wiser, and happier man. In his autobiography, we read that he was born in Bramley, an old country town in the West Riding of Yorkshire, in 1806, the day of his birth being forgotten. His parents, and his ancestors, so far as is known of them, were of humble means. His grandfather was addicted to drinking freely of those beverages which meet with so much opposition from Mr. Barker himself. His aunt also was unfortunate, having married a man who was a minister, a drunkard, and a cock-fighter. His parents appear to have been uneducated and pious; belonging to the old school of Methodists, those who look on this life merely as a state of trial and probation; always looking forward to enjoy their mansion in the skies—the house not made with hands eternal in the heavens, thinking nothing .... Worth a thought beneath, But how they may escape the death That never, never dies. Although living in this world, they were not of it. It was to them, all vanity and vexation of spirit. They attended their chapel, their love feasts, their class-meetings, their prayer meetings, and their revival meetings, where they would lament over the wickedness and depravity of human nature, where they would "speak their experience," tell of their temptations, pray for the conversion of the world, and sing their hymns, such as the following, which was a favorite with Mr. Barker's family:— "Refining fire, go through my heart, Illuminate my soul; Scatter my life through every part, And sanctify the whole." Such being the character of Mr. Barker's parents, it is no wonder that he was "brought up" under the same influence, with the same false notions of life, of humanity, and of the world; and we cannot prize too highly the man who had the industry to investigate, the ability to discern, and the courage to expose the falsity of such doctrines and the disastrous effects of such teaching. In the extracts we shall give from Mr. Barker's works will be found that simplicity of style and force of argument peculiar to himself. The first extract we take shows the falsity of the orthodox doctrine of the total depravity of human nature:— "On looking back on the earlier periods of my life, I first see proofs that the orthodox doctrine of original sin, or of natural total depravity, is a falsehood. I was not born totally depraved. I never recollect the time, since I began to think and feel at all, when I had not good thoughts, and good feelings. I never recollect the time since I began to think and feel at all, when I had not many good thoughts, and strong inclinations to goodness. So far was my heart from being utterly depraved or hardened, that I sympathised, even in my childhood, with the humblest of God's creatures, and was filled to overflowing with sorrow at the sight of distress. I recollect one Sunday, while I was searching about for something in one of the windows upstairs, I found a butterfly that had been starved to death, as I supposed. When I laid hold of it, it crumbled to pieces. My feelings were such at the thought of the poor butterfly's sufferings, that I wept. And for all that day I could scarcely open my lips to say a word to any one without bursting into tears.... And I recollect well what a struggle I had when I first told a lie. A school in the neighborhood had a feast, ours had not, so I played the truant, after a serious struggle, to have an opportunity of seeing the scholars walk. I had a miserable afternoon; for I felt that I was doing wrong, and I was afraid lest my mother should find me out. My sister found me out and told my mother, but my mother was loth to believe her till she had asked me myself. When I went home my mother asked me if I had been to school, and I said yes, and my mother, as she had never found me out in a lie before, believed me. But I was sadly distressed afterwards when I thought of what I had done. That lie caused me days of remorse, and my sufferings were all the severer in consequence of my mother having so readily believed what I said." The unhappy and unnatural effects of theology on the minds of earnest, truth-seeking men—the total prostration of manly dignity, the perversion of the mental faculties, and the debasement of human nature, is truly stated by Mr. Barker in the following extract:— "I also recollect being very much troubled with dreadful and indescribably awful dreams, and for several months during certain parts of the year I was accustomed to rise during my sleep, and walk about the house in a state of sleep for hours together. I say in a state of sleep: but I cannot exactly describe the state in which I was. It was not perfect sleep, and yet I was not properly awake. My eyes were open, and I saw, as far as I can remember, the things around me, and 1 could hear what was said to me. But neither what I saw nor what I heard seemed to have power to penetrate far enough into my soul to awake me properly. During those occasions, I was frequently very unhappy, dreadfully unhappy, most horribly miserable. Sometimes I fancied I had been doing something wrong, and my fancied offence seemed horrible beyond all expression, and alarmed and overwhelmed me with unutterable terrors and distress. On one occasion I fancied that both I and my father had both been doing something wrong, and this seemed most horrible and distressing of all; and as I wandered about in my mysterious state, I howled most piteously, and cried and wept as if my heart would break. I never recollect being roused from that dismal state while I was walking about the house, except twice. Once when I struck my shins violently against a large earthenware bowl and hurt myself sadly; and another was when I was attempting to go up the chimney: I put my foot upon fire and burnt myself, and that awoke me. I suffered in this way for several years. After I went to bed at night I soon fell asleep, and slept perhaps an hour or nearly two. I would then begin to cry, or moan, or howl, and at times to sing. One night I sang a whole hymn of eight verses through; the hymn in Wesley's Hymn Book, beginning With glorious clouds encompassed round Whom angels dimly see, Will the unsearchable be found Or God appear to me?'" Few persons who have not attended the "class-meetings" of the Wesleyan Methodists can form an adequate idea of the stereotyped phrases and absurd sayings indulged in by those who "speak their experience," etc., at those meetings. Certain sentences are learned, and uttered indiscriminately, without reference to time, place, or other conditions. Mr. Barker, after speaking of the recklessness of speech thus indulged in, says:— "In many cases this false way of speaking is the result of mere thoughtlessness perhaps, or of ignorance, joined with the notion that it is their duty to pray, or to say something in public. The parties have no intention to deceive: but being called on to speak, or invited to pray, they begin, and catch hold of such words as they can find, whether right or wrong, whether true or false. And their words are oftener foolish or false, than wise or true. Their talk is at times most foolish and ridiculous. I will give an example or two. It is customary for people, when praying for preachers, to say, 'Lord, bless thy servants when they stand up to declare thy word: be thou mouth matter, and wisdom to them.' This has some meaning in it when offered in reference to a preacher, especially a preacher about to preach. In other cases it would be most foolish and ridiculous. Yet I once heard a person in a prayer-meeting at Chester use this same form of expression in behalf of the sick and the dying. 'O Lord,' said he, 'bless the sick and the afflicted, and those that are in the article of death;—be thou mouth, matter, and wisdom to them.' At another prayer-meeting at Chester, on a Friday evening, one of the leaders gave out the following lines:— 'Another six days' work is done; Another Sabbath is begun.' etc. I once heard a woman say in class, 'I do thank God that he ever gave me a desire to see that death that never, never dies.'" Soon after Mr. Barker became "religious" and attended his class-meetings, he awaited the usual "call" to preach the gospel. Accordingly, having received the "call," he became a Methodist preacher, belonging to the Old Connexion, the New Connexion, and then advancing to Unitarianism, ultimately arriving at the climax of Freethought, in which cause he is now so distinguished an advocate. While a Methodist preacher, he was induced by a neighbor, an Atheist, to read Carlile's "Republican." We can readily understand why Christians are taught not to read "Infidel" works. The effect the "Republican" produced on Mr. Barker's mind would be augmented, did those Christians investigate what they so often ignorantly denounce. In reference to the "Republican," Mr. Barker says:— "I was very much struck in reading some portions of the work [Carlile's], and agitated and shaken by its arguments on some points. The object of many of its articles was to prove Christianity irrational and false. The principal doctrines which it assailed were such as the trinity—the common notion about the fall of man, and its effects upon the human race—the Calvinistic notions of eternal, universal, and absolute predestination, unconditional election and reprobation—the Calvinistic notion of God's sovereignty or partiality—the utter depravity of every human being born into the world, and yet the obligation of those utterly depraved beings to steer clear of all evil, and to do all that is right and good, on pain of eternal damnation. The doctrine of satisfaction to justice, was also assailed, and the doctrine of the immortality of the human soul, and the notion that because it is immaterial, it must, as a consequence, be immortal.... The consequence was, that my mind was thrown into a state of doubt and suspense. I cannot say that I doubted the truth of the Christian religion exactly, but still I doubted the truth of certain doctrines which I had been taught to regard as parts of that religion. I can briefly describe the doubts I had. I neither saw clearly that those doctrines to which he objected were no part of the Christian religion, nor could I see any way by which these doctrines could be defended and proved to be rational and true. One thing began to seem almost certain, either that Christianity was not true, or that those doctrines as generally laid down, were no parts of the Christian religion. This led to investigation. I was wishful to ascertain whether those doctrines which were assailed as irrational, were parts of Christianity or not. I began to converse on the subject with one of my religious companions, and I began to read on the subject as I had opportunity. My companion was rather troubled and alarmed at the doubts I expressed with respect to the correctness of some of the common doctrines of what was considered orthodoxy; still, what I had said had some influence on his mind, for he told me shortly after, that he wished he had never heard my doubts, for what I had said had spoiled some of his best sermons; he would never be able to preach them with comfort more.... During my residence in that [Newcastle] circuit, my views on many subjects became anti-Methodistical to a very great extent indeed. I now no longer held the prevailing views with respect to the nature of justifying faith, the witness of the Spirit, regeneration, sanctification, and the like. In reading Wesley's works, I was astonished at the great number of unmeaning and inconsistent passages which I met with. In many of his views I perfectly agreed with him? but with a vast amount of what he said on other subjects, I could not help but disagree.... About this time, finding that there was little likelihood that I should be tolerated in the New Connexion unless I could allow my mind to be enslaved, and feeling that I should be obliged sooner or later to break loose from Methodistical restraint, and speak and act with freedom, I thought of visiting Mr. Turner, the Unitarian minister of Newcastle, and seeking an interview with him. I had heard something to the effect that Unitarians were great lovers of freedom—that they did not bind their ministers and members by any human creeds, but left them at liberty to investigate the whole system of Christianity thoroughly, and to judge as to what were its doctrines and duties for themselves, and to preach what they believe to be true without restraint and persecution, and I thought if this was the case, they must be a very happy people. But from other things which I had heard respecting them, I was led to regard them with something of horror—to look, on them as persons who trifled with Scripture authority, as persons who had rushed from the extremes of false orthodoxy into the extremes of Infidelity. I was in consequence prevented from visiting Mr. Turner, and I remained in comparative ignorance of the Unitarian body, in ignorance both of their principles and of their character, still shut up in the dungeons of orthodox slavery." "The dungeons of orthodox slavery" did not long contain Mr. Barker; for he afterwards became better acquainted with the Unitarians, and formed one of their most energetic preachers. But Unitarianism, appearing to him at first true in its doctrine and free in its advocacy, shortly became insufficient for the cravings of his mind; and, at length, he found himself outside all the churches. The Bible, which at one period of his life seemed to him a perfect revelation from "God" now appeared only the production of erring and half-informed men; and having a thorough knowledge of its contents, he resolved to employ the remainder of his life in confuting the false notions of its "divine authority." America presenting a congenial residence, he resolved to visit that country and purchase some land, upon which he might occupy his leisure from lecturing and writing. Having settled in the country, he considered something should be said on the Bible. Accordingly, in November, 1852, a Bible Convention was held at Salem, Ohio, Mr. Barker being appointed President, he extract the following from his speech, as illustrating the uncertainty of the Bible translations, the character of the translators, and the nature of the manuscripts from which the translations are made:— "We say, that the Bible bears on its very face the marks of human imperfection and error. This is true of every Bible in existence. We will begin with the Bible in common use, and what do we find! The title-page tells us it is a translation from the original tongues, by the special command of one of the kings of England. Does any one pretend that the translators were infallible—men above the possibility of error? Nothing of the kind. Even those who contend that the original writers of the Bible were infallible, do not pretend that the king's translators were so. The sects and priesthoods themselves show that they regard the common translation as imperfect. They all take the liberty to alter it. They alter it in thousands and tens of thousands of places. Nothing is more common than for theological disputants to appeal from the common translation of the Bible to what they call the original Greek and Hebrew. Every commentator takes the same liberty. The leaders of the sects and priesthoods of the day have testified their belief that the Bibles in common use are imperfect and erroneous by making new translations. There is scarcely an English sect or priesthood of any note in existence that has not produced a new translation of the Scriptures. John Wesley translated both the Old and New Testament. His translation of the New Testament continues to be used in the Methodist body to this day. Adam Clarke, in his 'Commentary,' translates afresh almost every important passage in the book. Many passages he translates in such a way as to give them meanings quite contrary to the meaning given them in the common Bible. Richard Watson, a Methodist preacher, commenced a new translation of the Bible. Dr. Boothroyd, a Congregationalist minister of England, published another translation. Dr. Conquest, a layman of the same denomination, published another, in which he says he made twenty thousand emendations, or improvements. He must, therefore, have thought the common Bible had twenty thousand imperfections or errors. Mr. Belsham, and other English Unitarians, published a new translation of the New Testament. Mr. Wellbeloved, a Unitarian minister, published a new translation of a great part of the Old testament, intending to publish a new translation of the whole Bible. Even ministers of the Established Church have spoken strongly against the common translation, and some of them have gone so far as to publish new translations of portions of the Bible. Alexander Campbell, the founder of the denomination which bears his name, has published a new translation of the New Testament. A Mr. Taylor published a new translation of the New Testament from Griesbach's Greek New Testament. A Mr. Sharp published another translation from Griesbach's Greek text. The Baptists have published a new translation of the Bible, I am told.... We are not alone, therefore, in believing that the Bibles in common use bear marks of human imperfection and error. The leading men in all the religious sects and priesthoods of Great Britain and America believe the same. We add, if the translators of the Bible had been the best and wisest men that ever lived, their work would not have been perfect. A translation from Greek and Hebrew cannot be perfect. But the translators employed by King James were not the best or wisest men that ever lived. They were, in some respects, exceedingly ignorant, prejudiced, and immoral.... They were liars and false-swearers. These dignitaries of the Church of England knew, as well as you know, that kings and queens are often vicious, profligate, and godless. They knew that among the kings and queens of England there had been some of the most loathsome lumps of filthiness—some of the most adulterous and lecherous sensualists—some of the most heartless and cruel tyrants—some of the most inhuman and bloody wretches that ever cursed the earth. They knew, too, that English kings and queens generally were under strong temptations to be thus cruel and profligate, and that it was too much to expect any of them to be strictly religious and virtuous. Yet they bound themselves on oath to call their kings and queens, whatever their characters might be, most gracious and religious.' They did call the monarch then living, 'most gracious and religious,' and they handed it down as a duty to their successors to give the same high titles to all their future monarchs, though they should be as filthy as that unwieldy, waddling mass of lust and rottenness, King Henry the Eighth, or at false and treacherous as the perjured Charles the First. These translators of the Bible also knew that many who were brought to them to be buried were godless, wicked men. They knew that some of them were drunkards, adulterers, false-swearers. Yet they bound themselves to call them all, as they lowered them into their graves, their 'beloved brethren,' and to declare that they committed them to the dust 'in sure and curtain hope of a resurrection to eternal life,' though they believed in their hearts that they would rise to eternal damnation.... They were the hirelings of the king and government. They regarded the king as the head of the church, and were sworn to obey him in all things. They were sworn to obey him in translating the Bible. The king gave them the rules by which they were to be guided in the work of translation, and they were sworn to follow these rules. These rules were intended to prevent them from putting anything into their translation of the Bible that was at variance with the established priesthoods, and to keep them from leaving out anything that was favorable to the Established Church and government. And they kept to their rules, and they were influenced by their interests, their situation, and their prejudices. It would be foolish to think otherwise. To make the Bible agree with their creed, they put into their translation things which were not in the Greek or Hebrew Bibles, and mistranslated vast multitudes of things which were in the Greek and Hebrew Bibles. I will give you an instance or two. Their creed taught that God once died, or laid down his life. There was nothing in the Greek or Hebrew Bibles to uphold this doctrine, so in translating the Bible they so altered a passage as to make it to teach the doctrine. You may find the passage in 1 John, iii. 16. It is as follows:—'Hereby perceive we the love of God, because he laid down his life for us.' Now the word 'God' is not in the Greek; it was put into the passage by the translators. In one place in the Old Testament it is said that Elhanan slew Goliath the Gittite. The translators have altered the passage so as to make it say that it was the brother of Goliath that Elhanan slew. See 2 Samuel xxi. 19.... Before a man can give a perfect translation of the Bible, he must have a perfect knowledge of both the Greek and Hebrew Bible, and of the language into which he would translate it. But no man has that knowledge. The Greek and Hebrew languages, from which the Bible has to be translated, are dead languages—languages which are no longer spoken or written by any people—languages which exist only in ancient writings. The meaning of many of the words of those languages is, in consequence, lost. The writings of the Old Testament are the only books remaining in the Hebrew language. There are no Hebrew books to throw light on dark passages, or to settle the meaning of doubtful words and phrases. True, we have Greek and Hebrew dictionaries and grammars, but these dictionaries and grammars are the work of imperfect and erring men, who had no other means oi understanding the meaning of the Greek and Hebrew languages than ourselves. These dictionaries and grammars differ from each other. None of them are perfect. The best abound with errors. We have better means of obtaining a knowledge of the Greek language than of the Hebrew—but the Greek of the New Testament is a peculiar dialect, not to be found in any other book. It is, therefore, as difficult to translate the New Testament as the Old. If, herefore, we would find a Bible that does not bear the marks of human imperfection and error, we must look for it in what are called the original Greek and Hebrew. But there is no such Bible. The Greek and Hebrew Bibles are as really imperfect as the English translations. The Greek and Hebrew Bibles are as really the work of imperfect and erring men as the English translations are. Many people imagine that there is only one Greek and Hebrew Bible, and that that one was written by Moses and the prophets, and by the evangelists and the apostles. But this is not the case. There are several Greek and Hebrew Bibles, and all of them are the compilations of fallible men. We have several Hebrew Old Testaments, and quite a number of Greek New Testaments, all compiled by different persons, but drawn, to some extent, from different sources. It should be understood, that the oldest Greek and Hebrew Bibles are not printed books, but written ones. They were written before the art of printing was known among Jews or Christians. Those written or manuscript Bibles are more numerous than the Greek and Hebrew printed Bibles. They are the work of different men, in different countries, and different ages. And no two of them are alike. They differ from each other almost endlessly. Some contain more, some less. Some have passages in one form, others have them in other forms. John Mills compared a number of those manuscripts of the New Testament, and found that they differed from each other in thirty thousand places. He marked and collated thirty thousand various readings. Other men have compared the Greek manuscripts of the New Testament, and discovered upwards of a hundred thousand various readings—a hundred thousand places or particulars in which they differ from each other. A similar diversity of readings is to be found in the Hebrew manuscripts of the Old Testaments. Now it is from these imperfect and discordant manuscripts that men have to make their Greek and Hebrew Bibles. They have nothing else from which to make them. And those Greek and Hebrew Bible makers have no means of knowing which of the various and contradictory manuscripts are the best.... You must understand that the original writings from which the manuscripts now in existence originated, have perished many ages ago. It is probable that the last of them perished more than sixteen hundred years ago. We have, therefore, no opportunity of comparing existing manuscripts with the original writings, in order to and out which are the true, the original readings. The discordant and contradictory manuscripts, therefore, can never be corrected.... It is not only of the common English Bible, therefore, that the words of the resolution are true, but of every Bible known, whether printed or written, whether in Greek and Hebrew, or in modern languages." Since Mr. Baker has resided in America, he has visited England, and lectured for the Secular and Freethought Societies in England and Scotland; the total number of lectures he delivered during his visit amounted to 153, besides engaging in several debates, the principal one being with the Rey. Brewin Grant, at Halifax, during ten nights, on the "Divine Authority of the Bible," which is now published. The views now held by Mr. Barker on "God" and Secularism may be seen from the following extract of a letter addressed to the Editor of the Reasoner, written by Mr. Barker from America, on February 22, 1853:— "I confess I know nothing of God, but as he is revealed in his works. With me, the word God stands for the unseen cause of all natural phenomena. I attribute to God no quality but what seems necessary to account for what I see in nature. My Jewish and Christian notions of God are all gone, except so far as they appear to be the utterances of nature.... As to Secularism, I think our business is with the seen, the worldly, the physical, the secular. Our whole duty seems to me to be truly and fully to unfold ourselves, and truly and fully to unfold others: to secure the greatest possible perfection of being and condition, and the largest possible share of life and enjoyment to all mankind in this present world. The machinery of sects and priesthoods for saving souls and fitting men for heaven, I regard as wasteful and injurious folly, except so far as it may tend to better men and improve their condition here. I have a hope of future life, but whatever is best for this life must be best for another life; whatever is best for the present, must be best for the eternal future. To reveal to men the laws of their own being, and to unfold to them the laws of nature generally, and to bring them into harmony with those laws, is, therefore, with me, the whole business of man. If there be another world, as 1 hope, it will, I suppose, be governed by the same laws as this. If men live on for ever, they will have all the better start in a future life, for having got well on in this. As an art, therefore, I believe in Secularism." J. W. Note by the American Publisher.—Soon after Mr. Barker's return from England, he resumed his lecturing in various towns and cities in the United States, giving great satisfaction, by his able addresses, to large and intelligent audiences. He still labors occasionally in the same pursuit, though at present he is residing on his farm at Omaha City, in the Territory of Nebraska. Much might be said in praise of his efforts to promote Liberalism in this country; but his greatest triumph, as we consider it, was his public debate with the Rev. Dr. Berg of Philadelphia. This took place on the 9th of January, 1854, and continued no less than eight evenings. The question was on "the origin, authority, and tendency of the Bible"—Dr. Berg affirming, and Mr. Barker opposing. This famous discussion was attended by thousands, and was probably the greatest affair of the kind that ever occurred. The speeches on both sides were published, making a large pamphlet of 190 pages. Of course, each of the debaters was victorious, in the opinion of his friends; but the trick played by the Christian party, in the closing scene, showed a determination on their part to claim the victory whether or no! For, as soon as Dr. Berg (who made the last speech) had finished, one of his friends took the platform, and, while the audience were separating, read some resolutions in favor of the Doctor and the Bible. "Less than one fourth of the audience," says the Philadelphia Register, "voted for them. The more serious part of the audience did not vote at all. The great majority seemed to take the thing as a farce. The result of the vote made a good many long faces on the stage and front seats. A short silence ensued, followed by a burst of obstreporous laughter, and cries of 'the Infidels have it!' And so ended the most remarkable debate ever held in America." The following correct and candid report of the above discussion, appeared at the time in the columns of the Pennsylvania Freeman:— The Bible Discussion.—The discussion on the authority of the Bible, at Concert Hall, between Rev. J. F. Berg, of this city and Joseph Barker, of Ohio, closed on Thursday evening last, after a continuance of eight evenings. During the whole time, the vast hall was crowded with an eager multitude—numbering from 2000 to 2500 persons—each paying an admittance of 12 1-2 cents every evening, and on some evenings it is said that hundreds went away, unable to approach the door; nor did the interest appear to flag among the hearers to the last. Of the merits of the question or the argument, it does not come within the scope of a strictly anti-slavery paper to speak, but we cannot forbear to notice the contrast in the manner and bearing of the two debaters, and the two parties among the audience. Mr. Barker uniformly bore himself as a gentleman, courteously and respectfully towards his opponent, and with the dignity becoming his position, and the solemnity and importance of the question. We regret that we cannot say the same of Dr. Berg, who at times seemed to forget the obligations of the gentleman in his zeal as a controversialist. He is an able and skillful debater, though less logical than Mr. Barker, but he wasted his time and strength too often on personalities and irrelevant matters. His personal inuendoes and epithets, his coarse witticisms, and a bearing that seemed to us more arrogant than Christian, may have suited the vulgar and the intolerant among his party, but we believe these things won him no respect from the calm and thinking portion of the audience, while we know that they grieved and offended some intelligent and candid men who thoroughly agreed with his views. It is surely time that all Christians and clergymen had learned that men whom they regard as heretics and Infidels have not forfeited their claims to the respect and courtesies of social life, by their errors of opinion, and that insolence and arrogance, contemptuous sneers and impeachment of motives and character, toward such men, are not effective means of grace for their enlightenment and conversion. Among the audience, there was a large number of men, who also lost their self-control in their dislike to Mr. Barker's views, and he was often interrupted, and sometimes checked in his argument, by hisses, groans, sneers, vulgar cries, and clamor, though through all these annoyances and repeated provocations, he maintained his wonted composure of manner and clearness of thought. On the other hand, Dr. Berg was heard with general quiet by his opponents, and greeted with clamorous applause by his friends, who seemed to constitute a large majority of the audience, and to feel that the triumph of their cause, like the capture of Jericho of old, depended upon the amount of noise made. Mr. Barker, in giving an account of the origin of the discussion, says:— "In December, 1853 in compliance with a request from the Sunday Institute, I began a course of lectures in Philadelphia, on the origin, authority and influence of the Scriptures. The object of the lectures was to show that the Bible is of human origin, that its teachings are not of divine authority, and that the doctrine that the Bible is God's word is injurious in its tendency. "When I sent the Sunday Institute a programme of my lectures, I authorised the Secretary to announce, through the papers, that I was willing to meet any clergyman, of good standing in any of the leading churches, in public discussion on the Bible question." [The Rev. Mr. McCalla, a Presbyterian clergyman, accepted the offer, and arrangements were made for a six nights debate; but, on the fifth evening, after trying to raise a mob, he withdrew from the contest.] "The clergy, or a portion of the clergy, of Philadelphia, unwilling to leave their cause in this plight, demanded that I should discuss the question with Dr. Berg, a minister in whom they had fuller confidence. Being assured that Dr. Berg was a gentleman and a scholar, and that he was the ablest debater the clergy of Philadelphia could boast, I agreed to meet him, and the discussion was fixed for the 9th, 10th, 12th, 13th, 16th, 17th, 18th and 19th of January.".... "Though the Doctor did not prove himself so much of a gentleman as I had been encouraged to expect, I was sorry he declined to continue the discussion four nights longer, as we had not got more than half through the question when the eighth night closed. I wished for an opportunity of laying the whole subject before the public. Perhaps some other clergyman will take the matter in hand—one disposed and able to discuss the subject thoroughly." <div style="break-after:column;"></div>

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