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THURSDAY, MAY 13, 1880, 


a-: W. 


69 Tremont Street. 

T T 



:: ; ; " -' I am before you- to-night, not by my own seeking. I_am no lecturer ; I 
have neither gifts nor ambition, in that Direction. ' It is always with the greatest reluctance 
that I leave the^pulpit for the rostrum, and would hot "be here to-night but for reasons 
which, have seemed to me imperative. "These reasons are very quickly stated. ' The 
isystem to be reviewed is the latest, and fast coming to be the most popular, form oi 
free-thought. It has for its advocates brilliant speaker; a man of great personal 
magnetism, and one, too, who has the reputation, at least, of wearing "^he white 
flower of a stainless life." His lectures have been published in a cheap and convenient 
'form, and in this way have drifted all over the land have drifted into this city. /Nearly 
every book-stall glitters with these many-colored pamphlets; and, in many cases, I ani 
told, they cannot supply the demand. Young men read them ; clergymen read them ; 
workmgmen read Jhem ; and, hi' many : cases, they have succeeded in creating grave 
doubts in reference to .the religi'on we have believed from our childhood. Young men, 
and workihgmen especially, who have not time to read or study elaborate defenses of 
Christianity, have felt themselves terribly perplexed. If I had the time I could read you 
a. score 'of letters from these men, asking that some reply be made. I am here to-night 
at 'their request, to serve them' as best I can, and I am satisfied that every 'good and 
earnest" man in this audience will say, "God speed." 

There are those, however, who will not say this. Col. Ingersoll himself has seen 
fit to reflect upon all who have presumed to answer him by calling them his ' 'advance 
agents." 'This is only an effort to silence replies by a sneer. There is unfortunately 
much of that spirit in the world. If we ministers are silent upon this question, they 
cry out, "You cannot reply ; the brilliant infidel has spiked your guns;" and when we show 
them we can reply, lo, we are Mr. Inge'irsoH's ' ' advance agents, " and are mere seekers of 
"notoriety." Now, for such people I do not speak,, and trouble myself very little about 
their opinion. / 

When a popular war arises between the reason of any generation, and its theology, 
it behooves the ministers of religion to enquire, with all humility and gorily fear, upon 
which' side the fault lies ; whether the theology they expound is all that it should be, or , 
whether the reason of those who impugn it is all that it should be. It is this I 'Shall 
endeavor to do to-night. In x this effort there will be need of your patience, I am your 
debtor already in this matter ; you have 'borne with me often in the pulpit, and out of it. 
I shall make' to-night, however, a larger draft upon your patience than ever before. 

The theme, as announced, is "Ingersoll and Ingersollism " the man, and his. 
doctrine. Let us look first at the man. ' * N " 

Who and what is Col. R. G. Ingersoll ? This is not curiosity. It has much to do 
iwith the heart of this question. Upon the man will greatly depend what hearing we give, 
to his teaching. There may be those who will not see the force of this. There may be' 
those ; who will say, " to know nothing of the man ;. we have only to do with( 
what he teaches ; if that commend itself tp us we will accept it, no matter who or what \ 
the man. may be ;" and hence, a gentleman said to me, only yesterday, "You have no I 
right to speak of his private character what force has his life upon the truth or falsehood > 
of what he teaches?" Well, my friends, here is a bit of inconsistency. Why is it that \ 
the newspapers are filled with eulogies of Mr. Ingersoll's character? Why do we hear 
every day upon the streets that he is a man of unblemished record ? Why do his friends < 
perpetually ring the changes upon this cry of a "stainless life," unless they do feel that \ 
jit has something to do with "the truth or falsehood of what he teaches?" If the argu- 1 
ment is a false one, they have created it. I do not make an argument in this case, I 
simply answer one. , , 

But, while I am fully aware that a man's life cannot effect " the truth or falsehood of ' 
jwhat he teaches," it still remains true that, when .a man sets himself up as a public 
Reformer ; when' he announces ^himself as a religious teacher ; when he says to men, 
i" Follow me upwards through this path or that, in the light of this creed or that, Or no 
creed, towards the Throne of Light," then we have the right to ask the question, "Who 
ire you that would become our teacher?" '..'.. 

Who, then, and what is Col. R. G. Ingersoll ? What do I know of him ? Personally, 
|k)thing.. But this does not matter." There^re^uoQa this table before me twenty photb- 

*.'- . '-' ' . 7ViLh>!2v - . J 

graphs 6f his heart and mind. I am told that the picture upon the outside is not a good 
one; it is to be hoped, for his sake, that the picture inside as not a good one. '.That 
picture is painted, not in colors, but in words -his own words. , "I want "no better picture 
of any man than his own words. Language is the incarnate expression of the /soul's 
life. "Out of the abundance of the heart the mouth speaketh." - When a ^man. speaks 
he- unmasks himself. Hence .here are twenty relentless witnesses, with power tc> bring 
his soul from its hiding place to be judged before the bar of this audience. Here' are 
twenty deft-fingered artists who will trace for you, without exaggeration and without 
reserve, the lines of beauty that grace, Or of deformity which mar this invisible spirit. 
.He has been called a talented man! These lectures will sustain that clainf. They 
contain many brilliant passages, which only a man 'of genius could 'have written. Let, me 
read you. a passage from "Intellectual Development," page 14 : > .. 

"I do not know what is to be discovered ; I do not know what science will do for us. I dp know that 
sqience did just take a handful of sand and make the telescope, and with it read all the starry leaves of 
heaven; I know that science took the thunderbolts from the hands of Jupiter, and now the electric spark, 
freighted with thought and love, flashes under the waves of the sea 5 I know that science stole a tear from 
the cheek of unpaid labor, converted it into steam, <fe.nd created a giant that turn's with tireless arms the 
countless wheels of toil ; I know that science broke the chains from human limbs, and gave us instead the 
forces of nature for our slaves." 

In this same lecture occurs a tender little description to which I shall have occasion 
to refer again. He says : , 

rt When in the winter I go by a house where the curtain is a little bit drawn, and I look in there and see 

the children poking the fire, and wishing they had as many dollars, or knives, or something else, as there 

are sparks ; when I see the old man smoking and the smoke curling above his head like, incense from the 

alter of domestic peace ; the other children reading, or doing something else, and the old lady with her 

needle arid shears I never pass such a scene that I do not feel a little ache of joy in my heart." ' f < 

I read one more, from "Skulls," page 15, probably the most striking passage he 
has written f 

" Strike, with hand of fire, oh, weird musician, thy harp, strung with Apollo's golden hair; fill the vast 
cathedral aisles with symphonies, sweet and dim, deft toucher of the organ's keys; blow, bugler, blow, until 
thy silver notes do touch and kiss the moonlit waves, and charm the lovers wandering mid the vine-clad 
hills.- "But know your sweetest strains are discords all compared with childhood's happy laugh the laugh 
that fills the eyes with light and every heart with joy ! O, rippling river of laughter, thou art the blessed 
boundary line between the beasts and men, and every wayward wave of thine doth drown some fretful 
fiend of care. O, laughter, rosy-lipped daughter of Joy; there are dimples enough in thy cheek to catch 
and hold and glorify all the tears of grief." 

He has been called a competent critic of the Scriptures. These lectures do not sus- 
tain that claim; nor did his early training, perhaps, prepare him. for -so delicate and 
difficult a task, if we are to believe what is given as an authentic sketch of his life. It is 
there said : "He was born in western New York, but his father soon moved to Illinois. 
* * * He soon left home when he was a mere boy wandered about the West a 
good deal, working at different places, and finally got an education as a lawyer." J 

I do not refer to this .to reflect on him as a self-made man. Such men are usually 
the grandest we have, provided they do not "worship their maker.". I simply suggest 
that he is too dogmatic in his criticism of the Scriptures, and in his disregard of the 
opinions of the ripest scholars, when we remember .that his only claim to scholarship is, 
that "he left home when a mere boy ; wandered about the West a good deal, and finally 
got an education as a lawyer." - 

He has been called a brave and manly teacher. 
", I do not think these lectures sustain that claim. I will read you one passage, ;as a 
specimen of many you will find here. It is from " Liberty of Man, Woman and Child " 

" I saw there the thumb-screw two little innocent looking pieces of iron, armed on the inside surfac 
with protuberances to prevent their slipping and when some man denied the efficacy of baptism, or may 
be he said, 'I do not believe that the whale ever swallowed a man to keep him from drowning,' then the 
put these pieces of iron upon his thumb, and there was a screw at each end, and then in the name of love 
and forgiveness they began screwing these pieces of. iron together. A great many men, when they com 
menced, would say, 'I recant' I expect I would have been one of them; I. would have said, 'Now you 
just stop that ; I will admit anything on earth that you want. I .will admit there is one god, or a billion 
one hell, or a billion; suit yourselves, but stop that.' " . . 

Does he mean in that passage to give us a photograph of his courage as a, teacher 
Or is he only making game of himself to produce a laugh ? In either case, it is a sacri 
fice of true manliness. , ' , 

,,. v ,.,'yHeThas been called a 'sincercwid earnest truth-seeker^ These lectures do, not sustain'.; 

Eet'me 'cull -".from them some of his weapons. arid methods of warfare: ; , ' '^ 

v V? An 'Honest god is the noblest work of-man." '...','' . \ 

. :- "Few nations have bejen sp poor as to have but one god. -Gods are made so easily, and the raw material 

cost so little, that generally .the god market was fairly glutted, and heaven crammed with these phantoms." 

"The basest thing recorded of the devil is what he did concerning Job and his family, and that was 
done by the express permission of one of these gods, and to decide a little difference of opinion .between 
.their serene highnesses as to the character of ' my servant Job.' " 

"'V'And they said^ 'suppose that orice in a million years a bird would come from some far distant planer, 
and'cafry off in 'its bill : a grain of sand, the time would finally coine when the last atom composing this 
earth would be carried away,' and the old preacher said, in order to impress upon the, boys the length - ; of 
time they, would have to stay, 'it wouldn't be sun-up in hell yet.' " ' . 

'.' It strikes me that what they call the Atonement is a kind of moral bankruptcy. Under its merciful 
provisions, man is allowed the privilege of sinning on a credit, and whenever he is guilty of a mean 'action, 
he says, .charge it." _ . - . . . 

"I thank Mother Nature that she has put ingenuity enough in the breast of a child, when attacked by. a 
brutal parent, to throw up a little JDreast work in the shape of a lie." . ' V, 

"I am not much given to profanity, but when I am sorely aggravated and vexed in spirit, I declare, to 
: you that it issuers, relief to me, such a solace to my troubled soul, and gives me such a heavenly peace, to 
now and then to allow a word or phrase to escape my lips which can serve roe no other earthly .purpose, 
seemingly, than to render emphatic my. otherwise mildly expressed ideas. I make this confession paren- 
thetically, and in a whisper, my friends, trusting you will not allow it to go further." _. 

" By these ghosts, by these citizens of the air, by this aristocracy of. the clouds the affairs of government 
were administered ; all authority to govern came from them. The emperors, kings and potentates^ every 
one of them had the divine petroleum poured upon their heads, the kerosine of authority." 

"I believe in the gospel of this world; I believe in happiness right here ; I do not believe in drinking 
skim milk all my life with the expectation of butter beyond the clouds." 

" As you look back upon the record of your life, no matter how many men you have wrecked and ruined, 
and no matter how many women you have deceived and deserted all that may be forgiven you ; but if you 
recollect you have laughed at God's book you will see, through the shadows of death, the leering looks of 
fiends and the forked tongues of devils. Let me show you how it will be. For instance, it is the day of 
judgment. When the man is called up by the recording secretary, or whoever does the cross-examining, 
he says to his soul : ' Where are you from ?' 'I am from the world.' ' Yes sir. What kind of. a. man 
were you?' ' Well, I don't like to talk about myself.' ' But you have to. What kind of a man were 
you?' ' Well, I was a good fellow; I loved my wife, I loved my children. My home was my heaven ; 
my fireside was my paradise, and to sit there and see the lights and shadows falling on the faces of thpse 
I love, that to me was a perpetual joy. I never gave one of them a solitary moment of pain. I don't owe 
a dollar in the world, and I left enough to pay my funeral expenses and keep the wolf of want fronUthe 
door of the house! loved. That is the kind of a man I am.' ' Did you belong to any church?' 'I did 
not. They are too narrow for me. They were always expecting to be happy simply because somebody 
else was to be damned.' 'Well, did you believe that rib story ?' 'What rib story? Do you mean that 
Adam and Eve business ? No, I do not. To tell you the God's truth, that was a little more than I could 
swallow.' ' To hell with him ! Next. Where are you from ?' ' I am from the world, too.' ' Do you 
belong to any church?' ' Yes, sir, and to the Young Men's Christian Association.' 'What is your busi- 
ness?' ' Cashier in a bank.' 'Did you ever run off witn any of the money?' ' I don't like to tell, sir.' 
' Well, but you have to. 1 ' Yes, sir, I did.' ' What kind of a bank did you have ?' ' A savings bank.' 
' How much did you run off with ?' ' One hundred thousand dollars.' ' Did you take anything else along 
with you ?' ' Yes, sir.' ' What ?' ' I took my neighbor's wife.' ' Did you have a wife and children oi 
your own ?' , - ' Yes, sir-'. ' And you deserted them ?' ' Oh, yes ; but such was my confidence in God, thai 
. I believed he would take care of them.' Have you heard of them since ?' ' No, sir.' ' Did you believe 
that rib story?' 'Ah, bless your soul, yes! I believed all of it, sir; I often used to be sorry that there 
were not harder stories yet in the Bible, so that I could show what my faith could do.'' You believed it 
did-you?' x ' Yes, with all my heart.' 'Give him a harp.' " 

These passages every one of them you will iind in his lectures, and I assure you 
that they are among the mildest. Is this the manner and language of a " sincere -and 
earnest truth-seelter " ? I call you to remember that he is speaking upon the most solemn 
question possible to the human thought. I call you to remember that he is reviewing 
the ; oldest and most venerable institution of the country. When you remember its historyj 
all starred with the monuments of a heavenly charity ; when you remember how it has 
stood through the ages, a holy shrine, while pilgrim feet have pressed the path toward it, 
and the knees of the sainthood of all time have worn the sods around it ; when yoi 
remember the orphans it has fed, the homeless it has housed, the broken-hearted it ha; 
cheered, the deserts it has caused to blossom as the rose ; when you remember that it: 
songs and prayers are heard in nearly every American home, and shrined in nearb 
every American heart ; when you remember that its truths- are carved in symbol abov.e th< 
graves of our dead, and intertwined forever with our best and dearest memories I -asi 
you if yo.u think a "sincere and earnest" truth-seeker" would deliberately choose mer< 
low, sheer, flippant, indecent, ribald abuse and blasphemy, as his weapon of attack 

Here I close this review. In all this I have only sought to know his' qualification 

'' ~~ 

> ge- ' - _ - -' > . ' ' / ' . - ' ' .-.-- .- 

^a teacher as a reformer of men. I .have -looked at the man -thrdugh th'e mirror of 
his own words. These lectures do hot sustain, the claim, his friends are making, and ; if 
they persist in such an argument, it would be well for them to produce something better' 
jthan these flippant and abusive pamphlets. ~ - , 

! : _L I turn now to' the second p'art of this' subject- "Ingersollism." ; :' . 

/ By "Ingersollism," is meant the system of free^-thought found-in these pamphljets. 
I There is, really, very little which belongs" to Mr. Ingersoll, save the poetry and thesneers v 
[Mr. Frank' Jervis,' a well-known journalist of Chicago, has just .proved him to- be. "The 
Ichampion plagiarist of" the nineteenth century." While he gets his consent to attack a 
iliving Christianity, he condescends " to rob dead atheists " for his weapons. He has 
jshown that his favorite aphorism, ' 'An honest god, the noblest work of man, " was cribbed 
jfrom a work published in London, by Charles Blount, in 1663. He has proved that the 
j "Mistakes of Moses" is an almost literal copy of the "Doubts of Infidels," published in 
!London in 1838, by James Watson. His favorite saying hat "He would go to hell with 
jhis reason, rather than to heaven without," was stolen bodily from the writings of Baron 
Holbach, a famous French free-thinker of the last century, while, from the "System of 
iNature" comes two-thirds of his lecture on "Ghosts.",/ ' 

But, to give him credit for what we find here, let us see m what his creed consists.: 

ut, to tell you the truth/ it is right hard to discover what he does believe. In one place 
{he says "There is no God ;" in another "There may be, in immensity, some being, beneath' 

hose wing the universe exists, whose every thought is a 'glittering star." In one lecture 
he says ' ' There is no hereafter, " in another : - . 

"While utterly discarding all creeds, and denying the truth of all religions, there is neither in my heart, 
nor upon my lips, a sneer for the hopeful, loving and tender souls" who believe that from all this discord 
will result a perfect harmony ; that every evil will in some mysterious way become a good, and that above 
knd over all there is a Being who in some way, will reclaim and glorify every one of the children of men."/ 
' Ghosts, page 4. - . 

In one place he seems not to be attacking religion, but metaphysics. "Let, me 
nv.e, you," he says, "my definition of metaphysics, . that is to say, the science of the 
inknowh the science of guessing. Metaphysics is where two fools get together, and 
iach one admits that neither can prove, and both say, 'hence we infer.' That is the< 
science of metaphysics." By the way, that is a very good definition of "Ingersollism," 
ixcep_t .that in this case, one fool does all the inferring for himself. 

/ As I read further I concluded, he was attacking neither metaphysics nor religion', but 
riedicine, He says : , ' 

"All the advance that has been made in the science of medicine, has been made by the recklessness of 
batients. I can recollect when they .wouldn't give a man water in a.fever -not a drop. Now and then 
; ome fellow would get so thirsty he would say : *- Well, I'll die anyway, so I'll drink'it ' and thereupon. 
ie would drink a gallon of water, and thereupon he would burst into a generous perspiration, and get well ; 
,.nd the next morning when-the doctor would come to see him, they would tell him about the man drinking 
he water, and hie would say, ' how much ?' ' Well, he swallowed two pitchers full.' ' Is. he alive ?' ' Yes.' 
?o they would go into the room, and the doctor would feel his pulse and asklim: 'Did you drink two,..- 
'litchers of water ?' 'Yes.' Great Heavens, what a constitution you have got.' "/ . * 

The fact is, he will attack anything if he can only get a hearing or raise a laugh. 
'. understand that a member of the late Democratic Convention held in this city, in a 
;peech made on this rostrum,' in response to a call from the Convention, remarked that he' 
Vas ' 'ready to run for anything, from a glass of whisky up to the governorship of the State. " 
Chat is Ingersoll exactly, and finely illustrates the spirit of these lectures. He i's unscru- 
mlous about what he mixes, provided he can retail it at a dollar a dose. Out-of this( 
icterogeneous mass, however, I glean the following : . - ...! 

He denies the existence of God, and holds that they were created by men. and wiir, 
ass away with men. '"'. 

He denies the inspiration of the Bible, arid thinks/he could write a better book; 
iimself. ' 

He denies the efficacy of prayer, and says that by this time men should know that j 
eaven has no ear to hear, and no- arm to save. * j 

. He denies the possibility of a miracle, and says no sane man ever thought he 
erformed one. 

He denies the existence of hell, and thinks the American people too magnanimous 
believe in it. 

He denies that Christianity has done anything for the world, and would rather con- 

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. . . 

.'.> ; His creed, as 'near -as ix:an get at it, is : '.'God is-a phantom ; the soul. is a myth; 
thought is? phbsporus ; humanity is the only religion, and the .whole duty of man, is to 
love his > wife and children, spend v his money like a king, and hate the Democratic party." 

, .^ These affirmations and denials he sustains, by the effete arguments- of Colenso, ' 
Volney, Paine, Holbach and Parriry, and how he has made such 'a sensation out of so 
little, I dbi :not know, unless on the theory of Mr. Jervis, that "the less a bottle has. in it 
the more of 'a row it makes in pouring it out. " 

I shall hot weary you by going over all this ground. The three leading features of 
his system are,' the denial of the supernatural ; the charge against creeds and. churches of 
enslaving men, and his attempt to disprove the inspiration of the Bible. I will speak to 
these three in order. '.'".' ' 

V ,-T. 'He denies the supernatural: He claims that God is a creation of man ; that 
religion is a fast fading superstition; and that "it is all a question of intellectual 
development." He then lays 1 a foundation to prove this, and really proves the reverse of 
his. proposition. Let us see if this be not true. In "Skulls, " he says. : 

" I want, in the first place, to lay the foundation to prove that assertion." , 

" A little while ago I saw models of every thing -.that man~has made. I saw models of all the water- 
cra"ft| from the rude dug-out, which floated a naked savage one of our ancestors a naked savage, with 
teeth twice as long as his forehead was high, with a spoonful of brains in the back of his orthodox head 
I saw models of all the water-craft of the world, from the dug-out up to a man-of-war, that carries a hundred 
guns and miles, of canvas ; from that dug-out to the steamship that turns its brave prow from the'port of 
New York, with a compass like a conscience, crossing three thousand miles of billows without missing a 
throb or beat of its mighty iron heart from shore to shore " 

He saw also musical instruments, from the tomtom, to the organ, from :which could 
soar Beethoven's Fifth Symphony ; agricultural implements, from a crooked stick to the 
latest steam plow ; weapons of war, from a club, with which a naked savage crawled out 
of a hole and hunted a snake for a dinner, up to a Krupp gun^able to throw a ball 
weighing two thousand pounds through eighteen inches of solid steel. All these he saw, 
and more ; he saw a row of human skulls, from the skull of a savage up to the best 
skulls of the" last generation. He found the same difference in the skulls that he found 
in the tomtora and the organ^ the crooked stick and the plow, the club and the Krupp 
gun. , _ : ' 

" The first and lowest skull in this row was the den in which crawled the base and meaner instincts of 
mankind, and the last was a temple where dwelt joy, liberty and love." 

And so, he said, '\It is all a question of intellectual development; man has 
advanced as he has mingled his thought with his labor. ". 

This is the foundation, but how does this profe his proposition. Why, in this way 
that early skull was a ' 'devil factory ;" it was a base den in which were born gods and 
religions and tomtoms and clubs and dug-outs. Religion is no more supernatural in 
its origin than the club and the tomtom ; arid as man has out-grown one, so he should out- 
grow ? the: other "by mingling 'his 'thought with his labor." 

This might do as a history of the Zeus of the Greeks; the Jupiter of the Romans, or 
he Isis and Osiris ofthe Egyptians, or the idol gods of Africa, but will any sane man assert ' 
that it is a sufficient explanation of the origin of the God of the Hebrews ? Who were the 
Jews ? They were, according to Mr. Ingersoll's own statement, a nation without the arts 
and letters of Egypt, Greece or Rome. They were a nation of slaves, just freed from the 
bondage of Egypt, and hence are as good representatives as he can produce of "that fellow 
in the dug-out. " Will he tell me how it happens that they were in possession of such, an 
idea as "The Lord God, merciful and gracious ?" If, according to his own statement, 
Nations create their own gods," and if "no god was ever in advance of the nation who 
created him," what sort of god should we expect the Israelites to create? We should 
expect the lowest form of idol worship. On the contrary, what do we find? We find a 
pod who is an omnicient, omnipotent and omnipresent Spirit. A God who commands 
po image to-be made of him, and who gives his name as "I am that I am." A God 
'ho gives his people a code of laws, the Ten Commandments, upon which, however man 
ay "mingle his thought with his labor," there has not been a "patentable improve- 
ent" in two thousand years. A God of' whom it was said ' 'Like as a father pitieth his 
Children, so the Lord pitieth them that fear him." But I will not paint him. Behold, 
pon the canvas of Sacred History, his full-length portrait "The. Lord God, merciful 
d gracious, long-suffering and full of goodness and truth ; keeping mercy for thousands,' 

r/ViTrii-isvi *M^>..-4... . 4- UA ._*.-.i . _-. J -.*_-. ' J A! j. 11 1 I ' .'i - ' 


Is there anything ;aV sublime? > And yet, Mr. Ingefsoll would have us believe 
was CFeated by a '.'savage" in' a dug-out, with .'"a spoonful' of brains -in the- back : 6f 
his orthodox head." Did the Jewish nation create this ^ God ? -Np ; they never created but 
one god that lever heard of, and that was the golden 'calf. , ; . ' : 

-:But this is only half "the idea. , If I may use the figure, the 'picture of God 

in the Old Testament is only in the- "negative." You have seen, a photograph 

in the "negative?" It may be the face of 6'ne you love ; > you recognize 'it, "but 

the darkest shades are where the brightest lights should be. Now. touch it -with 

the, rectifying fluid, ^nd, lo, the lips smile and the eyes flash. Just that did Christ do for 

what Bulwef has called "The dark shadow of the Hebrew God." He touched - it with 

.mingled tears and blood, and, lo, out of'the shadows emerged cleaf and distinct the face 

.of "Our Father,, which art in Heaven." That picture : the picture of "God in Christ 

'reconciling the world unto himself "I cannot paint. Go to your mother's heart and 

take some colors there ; go to your happy homes and take some colors there ; go" wherever 

"love suffers, and smiles to suffer, "and take' some colors there; go wherever you can find 

goodness, wisdom, beauty, love, truth, purity, power, heroism, and gather your colors; 

then mingle them with the blood drops of Calvary and the tears of Gethsemane, and 

tremblingly paint your vision, .and you have some faint idea of 'the God -who "so loved 

the "world as to give his only begotten son to save it." ' ., -.:> 

And yet Mr. Ingersoll would have us believe that all this was created by a '''savage 
in a dug-Out, with a spoonful of brains in the back of his orthodox head." Do you 
believe it? No! No human being, upon the wings of a daring mind (much less 
that "savage in the dug-out"), ever swept out over the sea of eternity, and brought 
' flashing from its bosom that priceless gem which makes creation radiant from topmost 
pinnacle to foundation stone. No man ever brought forth that thought. It stood up 
iirst in all its majesty in the ineffable mind of The Eternal himself. "It was God think- 
ing of himself." The effort to grasp this idea is what has lifted that skull from "a den 
'.in which crawled the base and meaner instincts," into "a temple where dwells joy, liberty 
and love ;" and the more it learns to apprehend this idea, the nearer it approximates "a 
palace dome and pinnacle." "God nas been getting better," he says, "for two thousand 
years." So he has, because that skull has been growing better able to apprehend him. 
For that matter, God will always be "getting better," for his nature is a temple through 
which ah eternity might be spent in journeying, its innermost shiine always unapproach- 
able, yet always flashing with a deeper effulgence of deity. . 

'"That fellow in the dug-out had his ideas about religion, too." Well, what sort of 
religion would you suppose him to create ? Here comes another mystery. The fundamental 
principles of the Christian religion arenas sublime as this grand conception of God and 
spring directly from it. ' 

A religion which tells man that his highest ideal must ever be that his soul reflects 
the image of his Creator, and that this image is pure and all-embracing love to God and 
man ; a'religion teaching a morality in keeping with, such a fundamental demand ; a I 
religion teaching the grand doctrine of the Brotherhood of Man ; a religion command- 
ing peace, and teaching that aggressive war is a revolt, abhorent to nature, of brothers I 
against brothers : a religion giving to the poor and abject a charter of human rights, saying, 
' 'Give to the poor;" ' 'It is more blessed to give than to receive." A religion making the 
wife the equal of the husband, and not his slave ; making her the queen of the house- 
hold, and saying "Those whom God has joined together let no man put asunder." But 
why enumerate ? Its principles are as familiar as household words. You know what it 
teaches ; and you know that to obey it perfectly, a man would be a child of the light and 
of the truth ; a true, tender-hearted brother of his race ; a worshiper in all his life, with 
God in all his thought ; a presence and a power of righteousness wherever he moved ; a 
splendid symmetry; a balance of the qualities that make a man a Christian ! 

And yet, Mr. Ingersoll would have us suppose that all this was created by a "savage 
in a dug-out, with a spoonful of brains in the back of his orthodox head. " 

No, my friends ; if man had created it, man would have out-grown it. But what 
do we see ? Your tomtom has become a grand organ ; your club a -Krupp gun ; ; your 
dug-out a Cunard steamer. But of this religion, men declare to-day, despite all- "the light 
of the brain and heart of the nineteenth century," that its principles are absolutely too 
ideal to reduce to practice. Where did it come from ? 'It came from God, -and it has 
made man what he is.' Col. Ingersoll himself, in that degree in which he formulates the 

Kroin cinH hfori- nf fh<> ninfitppnth ppnfrnrv. " is its nroduction. Even. 

lofty ^sentiment in his lectures may hex retranslated and better, expressed in the words- o 
CHrist.i ;!He talks of generosity, arid lashes" with satire the. man b'f remorseless greed.- 

r But before (3ol. Ingersoll, there was one who said, "Give to him that asketh' thee, and 
frbni him .that would borrow of thee, turn thou not away. " He talks most eloquently of" 
the queen of the^ household/ and. lays a rich tribute at her feet; but, before the dawn of 
' 'the light of the brain, and heart of the ninteenth century, "- it was said, ' 'Husbands love ; 
your wives. " He finds his sweetest music in the laughter of little children, and wants no 
cruerburdens laid, upon "their lives '; but eighteen centuries ago, there was one who said, 

, ' 'Suffer the little children to come unto me anrf forbid 'them not, for of such is the king- 
dom of Heaven. " But for the influence of this religion upon humanity, Col. Ingersoll 
himself, might be to-day-only a barbarian. But for that "light of the brain and heart of 
the ninteenth century," which Christianity has'rendered possible, he might, this very day, 
be crawling out of a i( hole in the ground .with a club in his hand, looking for a snake 
for his dinner. " . ' * 

1 , jBut, not satisfied that the truth of the supernatural has been sufficiently disproved 
by his "foundation," he goes further and asks for a miracle. He says, "If there be a God" 
let him control nature, and we will believe him." And is there not a miracle?.. Did not 
"the winds and the sea obey him ?" tThe angels who sang at his coming'; the star that- 
quivered above his birth-place ; the water that blushed into wine at his presence; the 
devils that fled at his command; the fish that brought him tribute ; the waves that 
crouched at his feet ; the storm that hushed into melody at his. voice ; the rocks that were 
rent, and the sun that darkened at his death ; the king of terrors, through whose grim 
domain he passed a conqueror ; did not all these sign his credentials as "a teacher come 

God." But these will not do. These are "state," he says.. "Give us a modern miracle," 
he cries. Very well, listen: "The Gospel is no mere book," said Napoleon, "but a 

. living creature, with a vigor, a power which conquers all that opposes it. The soul, . 
charged with the beauty of the Gospel, is no longer its own ; God possesses it entirely.; 
He directs its thoughts and faculties ; it is His. What a proof of the divinity of Jesus, 
Christ ! / * * * '*...*''." 

Men wonder at the conquests of Alexander, but here is a conqueror who draws men to 
Himself for their highest good ; who unites to Himself, incorporates into Himself, not a 
nation, but the whole human race !" - < 

What is this but controlling nature, even its most difficult district the human 
spirit. Is this not a miracle ? It is the miracle of miracles. It is the standing mirad e 
of the ages. And who are the men who certify to this miracle ? Are they fools or chile .- 
ren ? No ! They are Newton, Locke, Milton, Boyle, Wordsworth, Klopstock, Grotius, 
Bunyan, Scott, 'Brown, Hooker, Pascal, Cudworth, Bates, Baxter, Butler, Coleridge, 
Erasmus, Kepler, Descartes, Bunsen, Babbage, Hamilton, Faraday, Agassiz Christian: i, 
all ; and thousands, ' their peers, in this our day.' And yet, he stands up and cries, "give 
us one fact one little fact." It is a blind man standing in the .midst of a world blush - 
-ing with summer garlands, and crying "show us one little blossom !" 

2. I pass next to his pamphlet, "Liberty of Man, Wo'man and Child." In th s 
lecture he charges Christianity with enslaving men. 

A creed is a chain. A church, a place where men cease growing, except to "grow 
solemnly stupid." The Bible is the source of tyranny the enemy of liberty. 

< Now, every man who thinks at all knows this to be untrue. Creeds do not fetter. 

1 They are to intellectual liberty, what law is to civil liberty. They protect it. They dp 
hot enchain thought, but afford a fixed point from which thought may take wing. * If ]fou 
repudiate the creeds of Christendom, instead of becoming free, you place yourself in a 
way to become the slave of any petty intellectual dogmatizer. In such a course you leave 
the broad highway of Christian thought, 1 for the narrow and morbid speculations of .some 
individual : thinker. You abandon yourself to all the petty tyrannies of private thought ; 
to all the formulas of such would-be human masters as Col. Ingersoll. 

Again : The Bible is not the enemy, but the friend of liberty. I say, without fear 
of contradiction, that it is the source even of all the political liberty we enjoy. Open 
this book in the homes of any land, and tyranny in that land becomes impossible. .< It 
will unseat any tyrant upon the face of the earth. I do not say it will produce revolution 
or disloyalty it is a loyal book. But there is a doctrine here the doctrine of the rights 
and worth of each individual human soul rwhich will make, in any country, the creation 

- of new civil institutions only a question of time. It will result, in every case/ in forms 

. . *H.,P.Liddon. . . : 

of.Agovern merit that -recognize the rights : and 'dignity of human nature. /. W s e, of this 
cauntry, owe as 'much to it, or more, than any nation in the world,, and should; regard 
as. an enemy of true liberty, any man who openly opposes it. > V : - 

But, why argue this ? What he asks for'isnot liberty, butlicense. As I s'tudyjhese 
sheets I see in them the face of a .monster with" power tb: devour all we love. , A monster 
which seem to be the special danger of this century arid of_ this country. It is true the 
hideous features are carefully hid in garlands, and the effort of a keen sophist is 
made to hide the fact ; but look closely and you . cannot be mistaken^ it is here. And 
that monster is communism and universal license.' These doctrines, can but lead to. this.. 
They are doctrines which disregard all oaths, all distinctions of rank or authority, all 
reverence for the past ; which break down all barriers by which the floods of'evil are kept' 
out. It is his own language: "I believe in liberty that is my religion and I want 
every human being to have every right I have." Liberty .for every man to express what 
he v thinks and do as he pleases. Liberty for weeds as well as flowers ; liberty for hawks 
as well as 'doves. "Liberty is my religion !" ' So says every one of them, from Robert 
Ingersoll through Dennis Kearney' to Victoria Woodhull. I say, no ! It is time 
the American people were waking up. There are some thoughts that ought not to 
see the light. 'There are some doctrines that ought to pplute only the vile brain that 
gives them birth. 'There are some evils in our American life that ought to be put 
down, if it require the dungeon and the halter! "This is d free country !" No, this 
Is" not a free country, except to such as deserve their freedom. I believe in moral quar- 
antine, I believe in preserving the purity of American homes, and the permanence of 
American institutions. I have no patience with the maudlin sentimentality which 
canonizes a brutal murderer; makes the path of a common criminal -an ovation, and 
weeps tears over the so-called persecution of godless infidels and communists. ,'_'__ 

3. Next, I take up the "Mistakes' of Moses." In this pamphlet occurs the third 
salient point in his system. He charges Christianity with being founded upon a book, 
and attempts to^overthrow it by showing the mistakes of that book: 

Now, I have not the inclination to make, nor have you time to listen to, an answer in 
detail to this mass of flippant objection and unmanly cavil. . I will offer for your con- 
sideration seven propositions, which I think you will find to be true, and by means of 
Twhich the very youngest' among you can answer satisfactorily to your own minds this very 
[wonderful pamphlet. 

I want to say, however, in the first place, that Christians will doubtless cling to^this 
jook until he can offer a better. Every earnest man knows -that Reason has never been 
ind is not a sufficient guide in these great questions. Ever}'- earnest and thinking man 
mows- that some revelation is necessary. We believe this book to be the revelation we 
leed, and will cling to it until we find one more clear, articulate and satisfactory, j We. 
hail certainly not set it aside for the book' from which most of 'Mr. Ingersoll's ideas are 
Irawn, '" The Life of the Gods," by Eugene Baptiste Parnry, a Frenchman a. book so 
foul that it had to be suppressed in its own country. . j 

We will now state and apply, in detail, our propositions : . 

PROPOSITION I. Much that he states is palpable falsehood. 

I will give you only four instances ; you can discover the others at your leisure. 

i. He states, on page 8 of this edition, that the Israelites dwelt only two hundred 
ind fifteen years in Egypt. His object is to prove that they could not have increased, in 
[hat time, from seventy, the number entering Egypt, to a nation able to muster,. at the 
close of their bondage, six hundred thousand fighting men. 

\ In Exodus chap, xii, 4oth v,, I read: "Now, the sojourning of the Children of Israel, 
Jvhich they sojourned in Egypt, was four hundred and thirty years. " 

' 2. He says of the offerings for the first-born in the wilderness : "Every woman 
!ad s to have a sacrifice of a couple of doves, a couple of pigeons, and the priests had to, 
tat those pigeons in the most holy place. At that time there were at least three hundred 
births a day, and the priests had to cook and eat those pigeons in the most holy place ; 
fnd at that time there were only three priests. Two hundred birds apiece per day! I 
)ok upon them as the champion bird-eaters of the world." 

This is simply untrue. Every man who has read the book of Leviticus knows that 
burnt offering was never eaten, but was "burnt entire," One of those dove's was 
llways for a burnt offering, and the other for a sin offering. This reduces , his birds one 
lundred-per day. Now, I go further, and defy him, or any body else, to prove that 'a 

;..,'-' ?" ;/.;,. '' ' j .'"\ ,; : '-' -. , '. . : (\ ' '' V ' ' ' '- "$* 

pigeon or dove -was ever offered in the wilderness on the occasion 'of the presentation .of 
thb. first-bom. 'In this very chapter '( Lev. xii ; 3) it was stated, that these sacrifices weife 
not to be offered until after the rite of circumcision, and we have only to fe?ad Josh V;r 

, 5^ to see that this rite was not. practiced in. the wilderness. : There was no occasion for 
pigeons until, they reached Palestine, and by that, time there were priests enough to con- 
sume : them without 'becoming "champion, bird-eaters. " ; . 
'":.. ^3. He says, -in another place.: ' 'The Egyptian standing army at the time of the 
: exodus, ': was never more than one hundred thousand men. " This he says in order to dis- 
credit' the Mosaic history of the 'flight of an army of Israelites numbering six hundred 
thousand fighting men, before "Pharoah and his hosts." 
; According to Diodorus Siculus, Sesostris or Ramses II, the king during whose 
reign Moses was born, had an army of 600,000. foot; 24,000 horse, and 2 7, poo chariots. 
4. He says, "Henry VIII took a little time between murdering his wives, to see that 
th.e Word of God was translated correctly," Every man who has read English history', 
knows that Tyndale, who translated the bible, was p.ut to death in the reign of Henry 
VIII, in the year 1536, and that Miles Coverdale, as a piece of good policy, simply 
dedicated this version to Henry. And -this is the "head and front" of the royal wife- 

, murderer's connection with the translation of the Scriptures. 

: ; Here I pause. Go through this pamphlet, and you will- find a score of instances 
under this proposition. 

PROPOSITION II. A proper knowledge of the Hebrew will show that many of the so- 
called ' Mistakes of Moses," are the mistakes of a gentlenten, who : "left home when a mere boy; 
Wandered about the west a good deal and finally got an education as a lawyer." 

1. He says of the Bible : "The gentleman who wrote it begins by telling: us that 
God made the universe out of nothing. This I cannot conceive ; it may be so, but I 
cannot conceive it. ^Nothing, regarded in the light of raw material, is to my mind, a 
.decided and -disastrous failure." 

: This is not true. The Bible says, "In the beginning God created the ;hjeavens and 
the earth. " It does not say how. Critics are not decided as to whether bar a &&&bereshitk 
mean-creation out of nothing or not. Some theologians teach it, but the Bible does 
not assert it it simply says "created. " And, suppose it does mean this, how does he 
disprove it? He says "I cannot comprehend it. " Now in the light of an argument, I 
.call that "a decided and disastrous failure. " '".''; 

2. He says. of Noah : "God told him to build a boat, and he built one five hun<- 
dred feet long, eighty or ninety feet broad and fifty-five feet high, with one door shutting 

'on the out-side, and one window twenty^two inches square. If Noah had any hobby IE 
this world it was ventilation." ' ' ' > 

' This is simply ignorance. Dr. Curtiss says : "Genesius understands the Hebrev, 
word Zohar (Gen. vi ; i.), which does not occur elsewhere in the singular, as indicating 
a system of windows, which according, to DeLitzsch, were to be made at the distance 
of a cubit below the roof," Who is Dr. Curtiss, you may ask? He is a Leipsig doctoi 
of philosophy a Berlin licentiate of theology and professor of Old Testament literature 
in Chicago theological seminary. ,'"- 

3. On page 7 he says : "Then Noah opened the window and got a breath of frest 
air, and he let out all the animals ; and then Noah took a drink, and God make a bar- 
gain with him that He .would not drown* us any more, and He put a rain-bow in the 
clouds and said : ' When I see that I will recollect that I have promised not to drown 
you.' Because if it was not for th%t He is apt to drown us at any moment. Now car 
anybody believe that. that is the origin of the rainbow?" ' ' 
_ No ; nor does the Bible assert it. *The passage reads, viz : "And Elohirn said, this 
is the sign of the covenant which I am establishing between me and between you, and 
between every living creature that is with you, unto everlasting generations. My bo\< 
have I set in the cloud, and it shall become a sign of a covenant between me and between 
trie earth'. And it shall come to pass, -when I bring a cloud upon the earth, and the.boA* 
shall appear in the cloud, that I will remember .the covenant between me and betweer 
you, " etc. . . - 

Did you ever, in parting from a friend, point to some shining star,, and say : .-' Vhei 
you behold that, think of me." Just in that way did the Almighty point to the fair arcl 
the sun and rain were weaving in the sky. Did you ever place a simple circle of golc 

upon the white hand vnn Irvwrl and sav " tfiic h^ n tntpn nf if 

-" ' : 10 ', ' '".:" : -':'.'-''--. : --- :: 

me and thee !" ,And did you suppose this to create the betrothal ring? ,No. more ,is:,it 
meant as 'the origin of the rain-bow, when we are told that the Almighty made that 
seven-rcolored circle the'sign and token of his covenant with men. v , . ! 

PROPOSITION HI. The Old -Testament uses popular language. . 

When it 'speaks of the sun ' 'rising, " of the ' 'windows of 'heaven" being , ' 'opened, " 
etc., it is simply doing what Mr. Ingersoll does, when he talks about the branches of the 
trees "laughing into blosoms," the grass "running up the shoulders of the' hills, " and 
"the sun wooing, with amorous kisses, the waves of the sea, which disappointed, 'their 
vaporous sighs changed to tears and fell again as rain. " 

PROPOSITION. IV. The Bible is not a book of science. . 

It is not a hand-book of geology or astronomy, any more than of concholpgy. Its 
main and master theme is moral truth. It does, not contradict science ; 'it simplyMoes ,ridt 
teach it. There is a reason for this. The work of conquering 1 the earth and searching 
for truth is the school which has'made man what he is. If the gold had been already 
qpined and fashioned ; the marble srtready quarried ; the wheat already Changed to bread ; 
the wool already changed, to robes ; the secrets of nature open to his eye ; geology and 
astronomy already taught he might to-day be little' better than "a savage in a dug-out- with 
a spoonful of brains in the back of his orthodox head." ' : The -'-Bible says 'enough of 
geology and astronomy to save him from atheism that is all. It says " In the beginning 
God created the heavens and the earth, " arid " He made the stars also "it leaves him to 

and advance in .the grand work of discovering the "How" 

PROPOSITION. V. ' It is only modest for scientific objectors to wait until they agree among 
themselves, before they attack the science of Moses. 

Most of the sciences change their leading positions about once every ten years. I 
respectfully suggest that we wait until they are settled before we give up our theology. 
Men who sat down gravely and demonstrated that it was impossible for a current of 
electricity to pass from England to America under the sea, and then lived to see three 
Atlantic cables ; men who sat down gravely and demonstrated that no vessel could carry 
coal enough to-generate steam sufficient to pass from New York to Liverpool, and then 
lived to see a Gunard line ; men who gravely declared that all life came from a jelly on 
the sea-bottom, which they called "Bathybius, " and Iive4 to see the ship Challenger 
prove it to be Gypsum, ought not, in all modesty, to laugh very loud at the "Mistakes 
of Moses." 

The Old Testament, to be properly understood, must be redd in con* 

him more "questions in ten minutes than all the scientific men on earth could answer in 
a -century. Let me give you an example. As Mr. Ingersoll is fond of "Shorter Cate^ 
chisms," I will cast this idea -into that form. ; , 


; ' : . CHAPTER I. ' 

: Question. Prof. Tyndall, what is matter ? / 

-. - Answer. \K is anything which has extension. - . . 

Ques. Prof. , What is an atom ? . ' 

Ans. An indivisible particle of matter. 

Ques.-^But, Prof., if it be indivisible, it no longer has extension, and hence is no* 
longer matter, how is that ? 

: Ans. It is unnecessary for all practical purposes to enquire. 

C ,$ow, if I were Mr. Ingersoll, to be consistent,. I would utterly repudiate atoms, and 
deny the truth of matter. ' 


":-.: Qjtestion. Prof. Tyndall, what makes one substance differ from another ? ; 

Answer. -^First ': Because composed of different elements. Second: Because these 
elements combine in different proportions. 

Ques. Well, Prof., are not starch and sugar composed of identical elements. 

Ans. They are. 

Ques.- And, Prof., do they not combine in the same proportion ? 
- Ans. They do. . ^ 

Ques., Then, Prof., will you please tell me why one is sugar and the other starch ? 

Ans. It is due to the grouping of the atoms. 

Ques. And pray, Prof., what if the grouping of the atoms due to? 

Ans. We cannot explain in the present state of science. 

And no\y, if I was Mr. Ingersoll, I would utterly repudiate all starch, and " N 
sugar in mine. J 

' ' :' :.'.''/."-' . ''"''- ' .- - " v : . , is-':' V ':'''."'': >:--.:'-' ; ...j / - : :; V-;'^'..-'V:r 

"The ' remains with its Winters and homesiand firesides, where grow' and bloonVthe'vjrtuesiof 
our race. -All these are left. And music, with its sad and 'thrilling; voice; .and all there is' of art;and song ;.' 
and hope, and love and asperations high. All these remain. Let- the ghosts go we will .worship Uhem 
no more. Let them cover their eyeless sockets with their fleshless hands, and fade forever from the 
imaginations of men." .. >v 

/" . '..'_-. 

- Ah ! my friends, we might afford tMs if life were what he paints iti If life were 
woven of sunshine, soft shade and blooming flowers ; if there were only' "homes and 
firesides where grow and bloom the virtues of our rate ";" if there were only : ' 'music w'ith 
its sad and thrilling voice, " and ' 'art and song and hope and aspiration high;;" if:there 
were no death save this poetic change, which sits upon "the withered, banners- of the 
corn/' and weaves in Autumn woods its "tapestries of gold and 'brown," then we -might 
afford to say "let the ghosts go," and turn, with deep and measureless content; to our 
own green, sunny home of earth. But,, alas! this is not life ! We live in . np/such 
poetic dreamland. It is a world where sorrow treads close on the flying feet of joy;, 
where the same air- that rings with a laugh, may throb and quiver with a groan ; a world 
where no assembly of people may come together, but there are faces marred by sin and 'suffer- , 
ing, and brows all silvered with |the touch of age ; a world where death gathers relentlessly 
its fearful harvests, careless of that love of life which is the deepest thing of all ,tne feel- 
ings of our throbbing hearts. Oh ! . if this were some sunny Arcadia or fabled El Dorado, 
where, every man might live in that pictured home "with a vine growing over the 'door; 
and the grapes. growing and ripening in the Autumn sun," I might say too, "let the 
ghosts go.". But when I remember that it is only the fewest number of our race whose 
existence is anything better than a struggle for life ; when I see that it is only here and 
there that a man can sit under his own vine and fig tree; and hear the prattle .of his 
Children, and enjoy the sweet charities of home and human life ; when I see that the vast 
majority of the race are born to toil, to struggle, to Buffer, to weep and die, I see that if 
the "ghosts" do go, it is a hopeless hell they leave behind them. I say to you again, 
unless Christianity be true, life is not worth living. Behold it ! What is it if its promise 
be not fulfilled ? For God knows it is little else than promise. But oh how divine that 
promise. Every experience of man is, to me, a white robed prophet, pointing with 
shining finger to '''one far off divine event," for which every throbbing heart has sometime 
hoped. When I see the body bounding with vigor, and -blest with youth, my faith takes 
wing to a world where man does not grow old. When I see the mind going into all. realms, 
and conquering as it goes, I think of a time, when with the strength and stride of a 
giant, it shall climb the dim heights of truth. When I see the heart, and listen to 
its music, it tells me of a time when unheard-of melodies shall tremble" from its slum- 
bering chords. "When in winter I pass a house where the curtain is a little bit drawn, 
and I look in there and see the children poking the fire, and wishing they had as many 
dollars as there are sparks ; when I see the old man smoking, and. the smoke curling 
above his head like incense from the altar of domestic peace; the other, children reading 
or doing something else, and the old lady with her needle-and shears I never pass 
such a scene that I "do not feel a little ache of joy at my heart," for it tells -me of 
a "Home beyond the tide," where the out-flowings of parental affection shall thrill 
and gladden, and love be love forever. All these shining rays .converge in the far off 
distance, , and "hope sees the shining of a star." Give me that hope, and they are 
all angels of mercy ; destroy it, and they are cruel fiends. No hereafter ! Then what is 
life? It is but a process of dying. My grave is dug. I am hastening to it ; and God 
knows, if there be no future, the sooner I lay my head in its last embrace the better. No 
hereafter ! Then what is thought ? A paltry rocket that mounts a short way into the 
over-hanging night, spangles the heavens for a second, then dies in darkness. No here- 
after ! Then what is the heart ? A silver string which in the act of tuning itself to melody 
snaps in discord. No hereafter ! Then what is love ? A fiend which hides in joy- 
thrills the passage of cruel fingers about, the heart, the better to tear it from the bosom... 
Oh, my friends, given a hereafter, and life is a triumph-march, and death a coronation ; 
but, "let the ghosts go," and life is an organized lie. It is the scowl of a fiend hid 
beneath the smile of a god. It is a seeming heaven with a cruel hell at its heart. 

But, my friends, this is not true. No man shall put that infinite cloud that infinite 
shadow over my heart. Life is not all. The Bible is true. God is love.. Death is the 
gate of heaven. This flippant pamphlet is *'a messenger of Satan," and in symbol of what 
he great heart of humanity will do with its message, do I tear it thus,, and thus ! ' - 
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