,a ,,handbook ,,of ,,freethought4       
,containing in ,condensed and           
,systematized ,form                     
,a ,vast ,amount of ,evidence ,against  
,the ,superstitious ,doctrines of       
,christianity4                          
,selected by ,w4 ,s4 ,,bell4            
,new ,york3                             
,,the ,,truth ,,seeker ,,company1       
#bh ,lafayette ,place4                  
,,preface4      ,i have aimed in        
preparing this work to put into compact 
and orderly  form a large amount of     
irrefragable evidence against the       
superstitions  of the church4 ,i have   
often felt the need of such a work for  
my own  use4 ,the matter herewith       
presented has been culled from some of  
the  ablest writers living and dead4 ,as
 a book of reference ,i hope it may  be 
a valuable aid to all investigators and 
truthseekers4 ,its running  head lines1 
chapter heads1 subheads1 and classified 
subjects make it a  handbook4      ,san 
,francisco4    ,january #aj1 #ahij4     

,,creation4    ,in the beginning ,god   
created the heaven and the earth4 7,gen4
 #a 3 #a47      ,no sooner do we read   
this sentence than we find our minds    
full of  perplexing questions4 ,quite   
naturally we ask in the beginning of    
what8 ,it could not mean in the         
beginning of ,god1 for it is supposed   
that he had no beginning2 it could not  
mean the beginning of eternity1  as that
 is without commencement or end1 and it 
could not have been in  the beginning of
 matter as it is eternal4 ,if then      
matter is eternal1  the story about the 
creation of the heaven and the earth is 
nothing  more than a myth--a childish   
story that has come down to us from the 
dark ages of the remote past4    ,the   
indestructibility of matter is the      
corner-stone of modern  philosophy1 and 
the indestructibility of matter implies 
its eternal  existence1 that is1 it     
never was created and it never will     
cease to  exist4 ,theologians have      
taught for centuries that ,god created  

matter  out of nothing4 ,enlightened    
people have to smile when they hear     
these  stories repeated4 ,some          
theologians who have discovered the     
folly of  such empty traditions have    
tried to reconstruct them by means of   
new  interpretations4 ,the ,rev4 ,de    
,witt ,talmage1 of ,brooklyn1 has       
discovered  that ,god created matter out
 of a piece of omnipotence4 ,this       
discovery  is important1 and may lead to
 grand results2 still there are some    
people who doggedly refuse to accept    
this invention1 and maintain that       
omnipotence is nothing more than an     
attribute1 and that one could with  as  
much propriety speak of ,god's creating 
matter out of omniscience1  or          
omnipresence4    ,there are others who  
do not claim that matter was made out of
 nothing1  but that it was in a chaotic 
state1 and that at a certain time       
7before  time was71 ,god formed it into 
the universe in six days of creation4   
,but this explanation does not help us  

out of our difficulties4 ,for if  ,god  
did not create matter out of nothing    
then it is eternal1 and there  could be 
no such thing as creation1 or ,creator4 
,there is nothing in  this old story at 
all1 if it proves on examination that   
the ,creator  did not create matter2 for
 in that case matter is co-eternal with 
,god1  and like him1 is uncaused4 ,when 
this old definition of creation fails   
the theological superstructure built    
upon it totters and falls to  the       
ground4 ,for if the ,creator did not    
originate the universe from  nothing1   
then matter is eternal1 and ,god is not 
omnipotent1 is not  infinite1 is not    
,god4 ,thus we see that we have no      
reason whatever  to think that there    
ever was a beginning to matter1 or that 
creation  of matter is at all thinkable4
 ,the words beginning and creation1  as 
thus used are without meaning4    ,it is
 a marvel how long the mind of man has  
been subject to this  childish fable4   
,surely the wise men of the different   

ages who heard  it perceived its        
unreasonableness4 ,but the wise men were
 few and the  unwise were many1 and the 
superstructure built over their heads in
  the form of theocracies and           
theologies1 laid upon the foundations of
  this myth were too formidable to admit
 of free thought4 ,the prophets  must   
prophesy according to the traditions of 
the fathers4 ,new  interpretations were 
never welcome in this world4 ,a radical 
idea  is always a source of pain to the 
superficial or bigoted mind4 ,and  above
 all heresy was the worst of all things1
 and everything new was  heresy4 ,and   
because human reason was all the time   
making discoveries  which revealed      
better things than had been known1 and  
because reason  exposed the weakness and
 falsity of traditions and              
superstitions1  therefore reason itself 
was condemned and put under ban and was 
called  carnal reason1 and in order to  
overcome it1 faith1 blind belief1 was   
set up as the greatest of all human     

virtues4 ,and so strong was reason  in  
its persistent attempts to get at the   
truth1 it became necessary to  preach   
faith all the time and to make salvation
 in another world depend  upon it4 ,and1
 as if this was not enough1 he was      
constantly reminded  that the sentence1 
believe or be damned did not relate     
wholly to  another world4 ,damnation    
often began in this world4 ,the         
persecutions1  inquisitions1 crusades1  
,st4 ,bartholomew massacres all show how
 hard  it is with those who have faith  
to have kindness of heart4    ,and ,god 
said let there be light and there was   
light4 ,but how do  we know he said so8 
,who was the reporter at that early     
date8 ,in fact  even if it were true1   
how could any one have ever found it    
out8 ,and  if any one had found it how  
could we know it8 ,the same question    
might  be asked in reference to         
creation4 ,who discovered the fact8 ,how
 could  we know that some one had       
learned it even if it were true8    ,and

 ,god saw the light that it was good4   
,from this expression1 we  should infer 
that he did not know beforehand whether 
the light he  was about experimentally  
to originate would be a good thing or   
not2  but after having spoken it into   
existence and contemplating it for a    
while1 he pronounced it good4 ,the      
approval is spoken of it much after  the
 manner of men4 ,for instance we see a  
painter after having put the  finishing 
touches on his picture step back and    
with satisfaction look  at it1 and say1 
it is the greatest effort of my life4   
,and ,god divided the light from the    
darkness4 ,the originator of this  story
 had not the slightest idea of the      
nature of light4 ,he supposed it  to be 
a substance that could be separated from
 darkness1 which he also  imagined a    
substance1 as white beans may be        
separated from black beans4          ,in
 his imagination he probably saw ,god   
throwing pieces and      chunks of      
darkness on one side and rays and beams 

of light on      the other4 ,it is hard 
for a man who has been born but once to 
understand these things4 7,mistakes of  
,moses1 ,ingersoll47        ,and ,god   
called the light day1 and the darkness  
he called night2      and the evening   
and the morning were the first day4     
,bible expounders have found it         
difficult to reconcile the word day     
with the teachings of geology4          
,according to common chronology the     
creation of this universe out of nothing
 took place four thousand and  four     
years before the birth of ,christ1 which
 would make the universe  about six     
thousand years old4 ,the testimony of   
geology is that the  formation of this  
earth as it now is1 must have a record  
of millions  of years4 ,and astronomy   
demonstrates that there are stars so far
 from  this earth that it would take an 
indefinitely long time for the light    
from them to reach this earth4    ,here 
then are two witnesses against this     
story which makes the earth  about six  

thousand years old4 ,these witnesses    
cannot be impeached4    ,what shall be  
done with the record8 ,oh1 put a new    
interpretation upon  it4 ,a person who  
is not a critic1 says ,huxley1 and is   
not a ,hebrew  scholar1 can only stand  
up and admire the marvelous flexibility 
of  the language which admits of such   
adverse interpretations4    ,the great  
expounders who explain the inexplicable 
things assure us  that the six days of  
creation spoken of in the book of       
,genesis do  mean literal days of       
twenty-four hours1 but that the word day
 is  here used to mean an indefinite    
period1 a great while4 ,but there  are  
so many1 and such great difficulties in 
the way of our accepting  this          
explanation that we are forced to reject
 it4    ,in the first place the record  
says days1 and says nothing in          
connection with the word that would lead
 us to think the writer meant  anything 
by the word more than it usually        
signifies2 while on the  other hand all 

the uses of the word seem to imply that 
a day in every  instance where the word 
is used1 means a period of twenty-four  
hours4    ,hugh ,miller1 and an eminent 
geologist1 attempted to reconcile       
,genesis  with geology1 and after a     
laborous effort to achieve this end     
committed  suicide4 ,he attempted an    
impossible task4    ,there is not the   
slightest grounds for supposing the     
writer of  ,genesis to mean by the word 
day anything more than we mean by the   
same word4 ,the language1 the evening   
and the morning were the first  day1 can
 admit of but one interpretation1 and   
that is the duration  of twenty-four    
hours4 ,we shall find that the writer   
uses the word  day where1 by no possible
 flexibility of interpretation1 can the 
word mean anything other than this1 and 
gives no hint that he means  anything   
different in the use of the word in the 
latter case from  its signification in  
its previous use4          ,and on the  
seventh day ,god ended his work which he

 had made1      and he rested on the    
seventh day from all his work which he  
had      made4 ,and ,god blessed the    
seventh day and sanctified it1 because  
that in it he had rested from all his   
work4        ,for in six days the ,lord 
made heaven and earth1 the sea and all  
that in them is1 and rested the seventh 
day1 wherefore the ,lord      blessed   
the ,sabbath day and hallowed it4       
,it is a sign between me and the        
children of ,israel forever2      for in
 six days the ,lord made heaven and     
earth and on the seventh      day he    
rested and was refreshed4      ,and     
still another instance may be given to  
show that the word day has  no double   
meaning3 ,and ,god made two great       
lights1 the greater to rule  the day and
 the lesser to rule the night4 ,the word
 day obviously  means what we mean by it
 when we use it in connection with      
night4    ,these proofs settle the      
question of the meaning of the word day4
 ,it  means in ,genesis just what it    

means when we use it4 ,the account given
  of creation in speaking of days meant 
literally twenty-four hours2  and       
geology and astronomy prove such        
statements to be childish and  foolish4 
,if we should admit that the word day in
 this narrative  meant millions of      
years1 then the first ,sabbath upon     
which the ,lord  rested and was         
refreshed also meant millions of years4 
,if this be so  then it is safe to infer
 that he is still resting4 ,this may in 
some  degree account for the fact that  
the ministers are trying to run the     
world in his name4 ,for if ,god exerts  
his power over the world to guide  and  
control it according to his own         
sovereign will it is nothing less  than 
high handed presumption if not          
rebellious usurpation on the part  of   
the clergy to attempt to take the       
management out of his hands4    ,in the 
second chapter of ,genesis1 ,adam is    
said to have been made  before the      
animals were created4 ,after ,adam had  

given names to all  the animals as they 
passed before him in grand review1 there
 was no  helpmeet found among them for  
him1 and as an afterthought ,god formed 
a woman for him out of a rib4 ,but here 
was a very long period between  the     
creation of ,adam and ,eve4 ,according  
to the first chapter of ,genesis  ,adam 
and ,eve were created at the same time1 
and before the creation  of the animal  
kingdom1 but in the second chapter man  
was the first  creature made and woman  
the last4 ,this would make ,adam        
millions of  years older than ,eve1 if  
the word day means millions of years in 
the first chapter of ,genesis4          
,and ,god said1 ,let there be a         
firmament in the midst of the           
waters1 and let it divide the waters4   
,and ,god made the firmament      and   
divided the waters which were under the 
firmament from the      waters which    
were above the firmament2 and it was so4
 ,and ,god      called the firmament    
heaven4      ,according to this writer's

 ideas heaven and earth were two flat   
spheres1 upon each of which were vast   
quantities of water4 ,the  firmament in 
which were set the sun1 moon1 and stars 
was in some way  supported at a short   
distance above the earth4          ,the 
,hebrew term rakia so translated1 is    
generally regarded as      expressive of
 simple expansion1 and is so rendered in
 the margin      of the ,a4 ,v4         
7authorized version74 7,gen4 #a 3 #f47  
,the root means      to expand by       
beating whether by the hand1 the foot1  
or any other      instrument4 ,it is    
especially used of beating out metals   
into thin      plates4 7,ex4 #ci 3 #c1  
and ,num4 #af 3 #ci47 ,the sense of     
solidity is      combined with the ideas
 of expansion and tenuity in the term4  
,the      same idea of solidity runs    
through all the references to the       
rakia4 ,in ,exodus #bd 3 #aj1 it is     
represented as a solid floor4 ,so       
again in ,ezekiel #a 3 #bb-bf1 the      
firmament is the floor on      which the

 throne of the ,most ,high is placed4   
,further1 the office      of the rakia  
in the economy of the world demanded    
strength and      substance4 ,it was to 
serve as a division between the waters  
above      and the waters below4 7,gen4 
#a 3 #g47 ,in keeping with this view the
      rakia was provided with windows   
7,gen4 #g 3 #aa1 ,isa4 #bd 3 #ah1       
,mal4 #c 3 #aj71 and doors 7,ps4 #gh 3  
#bc7 through which the rain      and the
 snow might descend4 ,a secondary       
purpose which the rakia      served was 
to support the heavenly bodies1 sun1    
moon1 and stars      7,gen4 #a 3 #ad71  
in which they were fixed as nails1 and  
from which      consequently1 they might
 be said to drop off4 7,isa4 #ad 3      
#ab-cd1      ,mat4 #bd 3 #bi47 ,in all  
these particulars we recognize the same 
view as was entertained by the ,greeks1 
and to a certain extent      by the     
,latins4 ,if it be objected to the      
,mosaic account that the      view      
embodied in the word rakia does not     

harmonize with strict      philosophical
 truth1 the answer to such an objection 
is1 that      the writer describes      
things as they appear rather than as    
they      are4 7,smith's ,abridged      
,bible ,dictionary1 ,firmament47        
,one not acquainted with the wonderful  
flexibility of biblical  interpretation1
 might conclude after reading this      
explicit definition  of the rakia that  
the story of creation was an inspired   
revelation1  but not true4 ,we ourselves
 are inclined to this opinion1 and we   
accept the conclusion that the ,mosaic  
description of the firmament  does not  
harmonize with strict philosophical     
truth2 and possibly  we shall conclude  
that all parts of the ,mosaic cosmogony 
will show  that the writer who attempts 
to give a history of the beginning of   
the universe1 did nothing more than     
describe things as they appeared  to his
 mind's eye1 rather than as they        
actually were4          ,and ,god said1 
,let the earth bring forth grass1 and   

the herb      yielding seed1 and the    
fruit tree yielding fruit1 after his    
kind1      whose seed is in itself1 upon
 the earth1 and it was so4      ,this   
was on the third day1 and we read that  
on the fifth day1 ,god  created great   
whales and every living creature that   
moveth which  the waters brought forth  
abundantly after their kind4 ,but in the
  evolution of life upon this earth1    
grasses1 trees and plants do not        
precede the evolution of marine animals4
 ,here again we come upon  one of those 
instances where the account given does  
not harmonize  with strict philosophical
 truth2 but the answer to such          
objections  is that the writer describes
 things as they appear rather than as   
they are4 ,in modern language we should 
say he was merely guessing  at the      
riddle of existence4          ,and ,god 
made two great lights1 and the greater  
to rule the day      and the lesser to  
rule the night2 and he made the stars   
also4      ,the creation of the sun and 

the moon was on the fourth day4 ,but it 
is  not made clear how there could have 
been a morning and an evening of  three 
previous days1 in the absence of the    
sun4 ,then again there is no  possible  
explanation for the existence of        
vegetation without sunlight4            
,grasses1 trees1 and plants will not    
grow without sunlight4 ,and still       
another difficulty meets us in the same 
passage4 ,the writer says ,god  made two
 great lights1 the greater to rule the  
day and the lesser  to rule the night4  
,and this also is lacking in harmony    
with strict  philosophical truth1 for   
there is only one great light2 the moon 
has  no light1 but merely reflects the  
sun's rays4 ,it is true it seems  to be 
a light1 and as the writer describes    
things as they appear  rather than as   
they are1 we can hold him responsible   
only for the  revelation he makes as a  
matter of inspiration and not for its   
truth4    ,before the sun was created1  
the writer gives us to understand that  

the  dry land appeared--or to put it    
more definitely1 ,god commanded saying1 
,let the dry land appear4 ,but to whom  
was it to appear when there  was no eye 
yet created to look upon it1 and if     
there had been1 there  was no sunlight1 
and therefore if the world had been full
 of eyes  the land would not have       
appeared6 ,this is a problem4 ,did the  
waters  lie on the mountain tops1 and   
refuse to run down to the valleys1      
until they were commanded8    ,for how  
was it possible for a writer who        
describes things as they  appear1 to    
attempt to give us a glimpse of things  
which certainly  could not have         
appeared1 only to a mind diseased8 ,but 
not wishing to  appear captious we will 
let this pass1 only however with the    
explicit  understanding that the writer1
 in this case certainly attempted to    
describe things as they could not       
appear4    ,we find our perplexities    
increasing as we proceed4 ,especially   
when we  attempt to read the stone book 

of geology in company with the ,hebrew  
book of ,genesis4    ,whoever he may    
have been1 and there can be no doubt of 
the sex of  the writer1 as the book     
everywhere betrays the spirit of the    
lord of  creation1 man1 he seems to     
think that the earth was created before 
the sun1 when the truth is the earth is 
the child of the sun4 ,one  could as    
well speak of a son being older than his
 father as to talk  of the creation of  
the sun1 after the earth had been       
created4    ,thus1 statement after      
statement of the story about creation   
falls  for lack of support--and like    
bubbles the airy word pictures burst  at
 the first touch of science4    ,what   
gross ignorance the writer betrays in   
speaking of the vast  universe4 ,it is  
nothing2 it needs no extended           
description1 five  words are enough to  
describe the creation of an infinite    
universe1  and hence to the writer it   
was quite sufficient to merely say1  ,he
 made the stars also4 ,and two of these 

words are supplied by the  transcribers4
 ,as it seemed to this original         
cosmogonist the work of  getting up a   
universe was not a matter of very great 
importance4    ,we are not disposed to  
credit this story for the reason that1  
the  author makes it necessary for ,god 
to take five days to create the  solar  
system1 but for the infinite universe   
beyond1 he needed less  than one day4   
,the ,mosaic cosmogonist had no soul for
 astronomy or he  would have seen the   
necessity of more time in the creation  
of the  starry systems4 ,we could have  
no patience with his description if  it 
were not for the fact of which we are so
 well assured by ,smith's  ,bible       
,dictionary1 that he is not giving us   
matter of fact but is  describing things
 as they appear rather than as they are4
    ,but no sooner do we quit one       
difficulty than we are beset with       
another4 ,in looking over the leaves of 
the stone book of geology  we find      
fossils of animals which existed untold 

ages before man1  and as they had eyes  
there must therefore have been light1   
the sun  must have existed an           
indefinitely long period before man4    
,and last of all on the sixth day late  
on ,saturday afternoon1 ,god  created   
man in his own image4 ,and as he stepped
 back and surveyed  the week's work     
which was before him he pronounced      
himself satisfied  with it all4         
,everything was just as he would have   
it4 ,everything  was perfect4 ,and ,god 
saw everything that he had made1 and    
behold  it was very good4 ,in fact there
 was not a single thing he could  see a 
chance to make any improvement on2 for  
it is impossible for  us to think of a  
perfect creator making an imperfect     
creature4 ,and  if by any mistake he had
 made anything not just as it ought to  
be1  and as he intended1 we should think
 that knowing the fact he would  make   
the necessary improvement2 and if he    
would not1 then we must  conclude that  
he is not infinitely good4 ,thus every  

turn we make in  this story drives us to
 the conclusion that it is not true1    
that it  is only an ancient myth4 ,it is
 the brass of ignorance which has been  
palmed off upon us for the gold of      
truth4    ,so ,god created man in his   
own image1 and yet in the next breath   
the writer informs us that after ,adam  
and ,eve had eaten of the  forbidden    
fruit1 they became more like ,god1 and  
if they had been  permitted to eat of   
the tree of life they would have become 
still  more like him4 ,but it is hard   
for one who has not been born again  to 
understand how ,adam and ,eve could     
become more and more like ,god1  when   
they were created in his image and      
pronounced very good4    ,the command   
given them was1 ,ye shall not eat of it1
 neither shall ye  touch it lest ye die4
 ,but the serpent said unto the woman1  
,ye shall  not surely die2 for ,god doth
 know that in the day ye eat thereof1   
then your eyes shall be opened1 and ye  
shall be as gods knowing good  and evil4

    ,and this was just how it turned    
out4 ,after they had eaten of this      
prohibited tree1 they became more like  
the gods than they had been4 ,but  we   
are led to immediately ask1 could they  
have been made in the first  place like 
them8 ,and unless they were both        
counterfeits we cannot  imagine how an  
image can be improved--that is1 become  
more of an image4    ,and the ,lord ,god
 said1 ,behold the man has become as one
 of us1  7just as the serpent had       
foretold7 to know good and evil4 ,here  
is a  clear contradiction of terms4 ,and
 in order to explain the matter at  all 
satisfactorily to ourselves we have to  
recur to the assurance  of authority    
that it is not claimed that the         
narration is literal  history of fact1  
but merely the writer's opinions of how 
it seemed  to him it ought to be4       
,behold ,i have given you every herb    
bearing seed1 which is upon      the    
face of all the earth1 and1 every tree  
which is the fruit of      a tree       

yielding seed1 to you it shall be for   
meat4      ,here is an explicit         
statement of ,adam's right to eat of any
 fruit he  might find4 ,but in the third
 chapter of this wonderful book1 we find
  that there are two trees whose fruit  
he is prohibited from eating1  ,of the  
fruit of the tree which is in the midst 
of the garden1  ,god hath said he shall 
not eat of it4 ,then after ,adam and    
,eve had  refreshed themselves from the 
fruit of the tree of knowledge1 which   
made them as the gods knowing good and  
evil1 the ,lord ,god said1  ,now lest he
 put forth his hand and take also of the
 tree of life  and eat and live forever1
 therefore the ,lord sent him forth from
 the  garden of ,eden to till the ground
 from whence he was taken4    ,we fail  
to see any reason for the apparent      
change of plan in the mind  of the      
,lord4 ,he first grants ,adam and ,eve  
the privilege of eating any  fruit they 
chose1 and afterward prohibited them    
from eating of the  fruit of two trees1 

which would have most benefited them4   
,certainly we  can see no good reason   
for prohibiting them from acquiring     
knowledge1  especially of good and evil1
 since the gods had this sort of        
knowledge  themselves4 ,in fact we would
 naturally suppose that the more        
accurate  man's knowledge of good and   
evil is the better off he would be2 he  
would certainly be more moral4 ,but let 
us imagine that it was not  desirable   
for ,adam and ,eve to have such         
knowledge and morality and  thus to     
resemble so closely the gods themselves1
 is there any good  reason why they     
should not have partaken of the fruit of
 the tree of  life1 and thereby lived   
forever8 ,why should the fact that they 
had  become more like the gods be a     
sufficient reason for preventing them   
from sharing in the immortal life8      
,would not it have been altogether      
probable that ,adam and ,eve would      
continue to become more and more  like  
the gods1 seeing that they had begun so 

persistently to acquire  the godlike    
virtues8    ,and when the woman saw the 
tree was good for food1 and that it was 
pleasant to the eyes1 and a tree to be  
desired to make one wise1  etc4 ,we see 
that it was wisdom that was prohibited1 
and not murder1  robbery1 or            
drunkenness4 ,why was knowledge and     
wisdom forbidden to  man when these     
above all things else he needed most8   
,why is it that  religion has always    
condemned learning1 discoveries1        
inventions1  reforms1 etc48 ,knowledge  
is the forbidden fruit of all the       
gardens  of the gods4 ,but how could    
these celestial creators expect to      
prevent  man from gaining knowledge     
after they had created him with a brain 
to  think8 ,to think is to have         
knowledge1 and to have some knowledge is
 to  thirst for more1 and thus it was   
absolute madness to create man with  a  
brain and command him not think4 ,as    
well throw a bird into the air1  and    
shoot it for flying1 or spear a fish for

 swimming in the water1  as to damn a   
human being for coming into possession  
of the knowledge  of good and evil4     
,the story seems to imply many          
contradictions which are not explicitly 
expressed4 ,for ,adam and ,eve must have
 been moral beings to have  understood  
the supposed commands of ,god4 ,if they 
were moral then  they already knew what 
good and evil was4 ,the way in which    
this  primitive couple acquired         
knowledge reminds one of the description
  of the creation of the sun4 ,in the   
first chapter of this wonderful  book1  
we find light created1 and on the fourth
 day afterward the  sun is made4 ,this  
is reversing the order of cause and     
effect1 as in  this effect comes before 
cause4 ,there is this explanation1      
however1  that the world was new and had
 not got fairly into working order4     
,in the case of ,adam and ,eve1 we have 
no such explanation to offer4 ,we  find 
them from the very first moment1        
rational beings1 and of course  having a

 knowledge of good and evil2 but the    
historian who gives us  the account1    
declares that they came into the        
possession of knowledge  not by virtue  
of their brains2 but because of their   
eating of certain  fruit4 ,the effect is
 made to be the cause4    ,there is only
 one way out of the dilemma4 ,the writer
 described things  as they seemed rather
 than as they are4    ,even so great a  
man as the ,hon4 ,w4 ,e4 ,gladstone has 
to betake himself  to specious arguments
 in attempting to refute the testimony  
of science  when opposed to ,genesis4   
,his logic is kindred to that quoted    
from  ,smith's ,bible ,dictionary1      
wherein the writer says of the author of
  ,genesis that he describes things as  
they appear1 rather than as they  are4  
,mr4 ,gladstone in the ,order of        
,creation1 says3          ,proceeding1  
on what ,i hold to be open ground1 to   
state my own      idea of the key to the
 meaning of the ,mosaic record          
7,genesis71      ,i suggest that it was 

intended to give moral1 and not         
scientific      instruction to those for
 whom it was written4      ,who was it  
that intended to give moral1 and not    
scientific  instruction8 ,if it was the 
author of ,genesis who intended it for  
only moral instruction1 then it cannot  
be claimed to be a revelation  from     
,god2 but if on the other hand it was   
,god who intended to give  only moral   
instruction1 then he is responsible for 
making the author  of ,genesis record   
that which is not true4 ,what a sight   
for gods and  men6 ,to see the          
ex-premier of ,england pettifogging at  
the bar of  ,reason for a dying1 nay    
dead superstition2 for certainly        
,genesis as  a revelation is dead so far
 as reason and science are concerned4   
,but this hostility to knowledge        
instituted in the garden of ,eden has   
been perpetuated through all the ages4  
,faith has been held up as the          
all-important virtue1 as by it the      
priests could get the people to  believe

 anything4 ,somewhere ,goethe says1     
,belief is not the beginning  but the   
end of knowledge4 ,in the early days of 
the church it was found  necessary to   
abandon reason4 ,the world had too many 
philosophers who  stood prepared to     
expose the superstitions which set      
themselves up  with authority4 ,the     
injunction given to and heeded by       
chiefly the low  and ignorant was1 ,do  
not examine2 only believe and thy faith 
will  make thee blessed4 ,wisdom is a   
bad thing in life1 foolishness is  to be
 preferred4 ,but this sentiment was     
older than that date1 for we  find in   
the writings of ,paul the same teaching1
 ,if any man among you  seemeth to be   
wise1 let him become a fool that he may 
be wise4 ,at  another time he insists   
that1 ,we are fools for ,christ's sake4 
,my advice is to eat of the fruit of    
knowledge1 and have your  eyes opened to
 the truth no matter what it is4 ,it may
 be that some  delusive ,santa ,claus   
may fade away in the distance before    

your clearer  vision4 ,let it go4       
,nothing is so expensive as error4 ,seek
 to know  the truth1 and struggle to    
throw off such prejudices as tempt you  
to  fashion truth to your own           
intellectual myopia or moral            
obliquities4 ,eat  and become more truly
 a man2 eat and become more beautifully 
a woman4          ,and to every beast of
 the earth1 and to every fowl of the    
air1      and to everything that        
creepeth upon the earth wherein there is
      life ,i have given every herb for 
meat4      ,this writer never visited a 
menagerie4 ,his knowledge of the habits 
of the animal kingdom are as innocent as
 if he had never sought for  knowledge1 
had never examined natural history1 or  
else he would have  known that such     
animals as lions1 tigers1 and wolves    
could not feed  on grass4 ,the vultures 
of the air do not live upon seeds or    
hay1  but must have fish or flesh4      
,daniel going into a den of lions fed   
on hay1 would be about as brave as a    

milk maid's going into the  stall to    
milk a cow4 ,we cannot conjecture what  
state of mind the  ,mosaic cosmogonist  
could have been in when he described the
 lion as  a herbivorous animal4 ,it is  
so wide a departure from the most common
  knowledge of the habits of animals    
that our confidence in the accuracy  of 
the historian is greatly shaken4    ,it 
is commonly believed that if man had not
 eaten of the forbidden  fruit he would 
have been immortal4 ,now the very fact  
that ,adam and  ,eve ate at all1 proves 
them to have been mortal4 ,for eating   
implies  a nutritive system1 which means
 growth1 maturity1 and decay of the     
organism4 ,death is natural1 and not a  
penalty--not a curse pronounced  upon   
the primitive pair for disobedience4    
,they would have died even  if they had 
partaken of the tree of life4    ,and in
 connection with this erroneous idea of 
the loss of immortality  is another     
respecting labor4 ,it has been a        
doctrine taught by the  church that     

labor is a curse pronounced upon the    
family of man in  consequence of ,adam's
 transgression1 and proof often quoted  
is1  ,in the sweat of thy face shalt    
thou eat bread4    ,this is the         
consequence of cherishing an ambition to
 become more like  the gods4 ,because he
 was foolish enough to disobey in the   
matter of  tasting some tempting fruit  
which attracted his eye1 he and all his 
posterity must toil hard to get a mere  
subsistence1 and then go to  hell and   
roast forever4 ,to an ordinary man this 
seems rather rough  for so small an     
offense--to sweat in this life is bad   
enough1 but  to roast in another is too 
much1 and we utter our righteous protest
  against it4 ,and since we now have our
 choice between hell1 hades1  sheol or  
gehenna ,i1 for one1 prefer hades as its
 temperature is lower4    ,but this     
story like many others lacks            
consistency4 ,for we read that  before  
,adam transgressed the commandment1 ,the
 ,lord took the man and  put him into   

the garden of ,eden to dress it and to  
keep it4 ,this  looks like work1 and    
gardeners and farmers would look upon   
all such  arrangements as work1         
especially would they thus regard it1 if
 the  garden was large and it was the   
duty of one person to take the entire   
care of it1 to that is1 do all the work4
    ,labor therefore was natural to man 
and did not come upon him as a  curse4  
,it was not in consequence of his eating
 prohibited apples that  the necessity  
of toil was imposed upon him as a curse1
 but because  mental and physical       
activity are natural1 and he could not  
exist  without them4    ,labor is       
natural and honorable4 ,the hands and   
brain of man imply labor1  as           
necessarily as the lungs imply air1 or  
the gills of the fish imply  water4 ,man
 could not exist without it2 but the    
great evil which has  arisen is the     
abuse of labor4 ,some have been enabled 
to get possession  of wealth and thereby
 have the power to control the laborer  

and take  such a share out of the       
profits of his toil as they see fit4    
,the  stronger prey upon the weaker4    
,our present civilization does not      
civilize1 because it does not remove    
this relic of barbarism which  allows   
the rich to rob the poor of the profits 
of their labor4 ,the  laborer who       
produces the wealth of the country is   
the one who does not  get its benefits4 
,the old form of ,european civilization 
which justifies  and aids the rich in   
becoming richer and making the poor     
poorer is  beginning to show traces of  
its existence in this country4 ,and we  
must  say we cannot see how or when this
 sort of civilization with gilded  top  
and rotten base is to come to an end4   
,surely there is no way out of  our     
barbarous degradation except by the     
development of the individual  through  
his intelligence into liberty1 morality1
 and manhood4    ,and out of the ground 
the ,lord ,god formed every beast of the
 field1  and every fowl of the air1 and 

brought them unto ,adam to see what he  
would name them4 ,some animals1 as the  
,armadillo1 and ,sloth of ,south        
,america would consume more time in     
going from ,south ,america to the       
garden of ,eden1 than ,adam's life      
covered4 ,and how could the polar  bear 
and the humming bird of the tropics pass
 through the different  temperatures to 
reach the garden of ,eden8 and how long 
could they  survive if they were even   
there1 and how could they find their way
  back to their former habitats8 ,did   
the fish all swim up to the shore  and  
range themselves in a row to be named8  
,we wish to call attention to the grand 
review of the animals1 to  point out the
 implication that ,adam could not find a
 helpmeet among  them4 ,we read3        
,and out of the ground the ,lord ,god   
formed every beast of the      field1   
and every fowl of the air1 and brought  
them to ,adam to see      what he would 
name them4 ,and whatsoever ,adam called 
every living      creature that was the 

name thereof4 ,and ,adam gave names to  
all      the cattle1 to the fowl of the 
air1 to every beast of the field1       
but for ,adam there was not found an    
helpmeet for him4      ,now the very    
words1 was not found1 imply that search 
was made for a  helpmeet1 but none could
 be found4 ,and because none could be   
found1  therefore the ,lord ,god went   
immediately to work to make a woman for 
him4 ,the ,creator threw him into a deep
 sleep1 and while in that  unconscious  
condition and unable to do or say a     
thing in his own  defense1 the ,lord    
took out a rib1 or as ,ingersoll says1 a
 cutlet1  while ,dr4 ,talmage insists   
that ,god took out ,adam's side and     
reformed  it into a woman1 and as the   
text reads1 ,brought her unto the man4  
,was  he not there right on the spot8   
,was it necessary for the ,lord after   
taking out the rib to go off a distance 
by himself that he might finish  the    
work undisturbed8 ,unless something of  
the kind was necessary we  do not see   

the force of the sentence1 ,brought her 
unto the man4    ,the ,greenlanders have
 a story that relates the creation of   
woman  from man's thumb4 ,this is       
significant and much more probable4     
,there  is wisdom in this even if it be 
regarded as a myth4 ,the bare fact  that
 woman has always been under man's thumb
 shows some kinetic  relation4 ,the     
masculine gender has not been reluctant 
to manifest a  disposition to preserve  
the gentler sex in this position4 ,he   
calls her  by pet names1 and bestows    
compliments upon her1 and declares upon 
the  honor of a despot that there is no 
name so sacred as mother1 and that      
there is no virtue so precious as that  
possessed by woman--he will even  die   
for her1 but still he prefers to keep   
her in subjection under his  thumb4     
,liberty will come to woman when she    
becomes tired of being a  mere          
plaything1 a pet1 a favorite slave1 and 
then1 and not till then  may she rise   
into the full dignity of womanhood1 and 

throw off thumb  authority and all      
allegiance to the legends which give the
 thumb its  authority4 ,woman needs     
again to eat of the tree of knowledge of
 good  and evil1 even if she be driven  
out of the social garden and ostracised 
therefrom with the flaming sword of     
respectability guarding the gates       
against her return4 ,her first rebellion
 brought knowledge and progress  to man1
 and her second rebellion must be       
against both ,god and man4    ,and the  
serpent said unto the woman1 ye shall   
not surely die4 ,never  in the history  
of snakes was there a match for this    
first one4 ,it  is highly probable that 
his snakeship did not have a protracted 
existence after this emeute of the      
garden4 ,in fact we never hear  of him  
more4 ,some historians say he changed   
his name and went west1  and some have  
gone so far as to say that ,satan1 who  
attacked ,job many  centuries after the 
seduction of ,adam and ,eve was nothing 
more than  the old ,serpent under a new 

name4    ,one thing is certain1 and that
 is1 that the snake in the garden of    
,eden  immortalized himself in a short  
time4 ,but we can hardly comprehend the 
curse pronounced upon it for so laudable
 a work4 ,this was the curse3  ,above   
all cattle1 and above every beast of the
 field2 upon thy belly  shalt thou go   
and dust shalt thou eat all the days of 
thy life4 ,it  would seem from this1    
that the serpent did not go naturally   
upon his  belly1 but some how or other  
he diddled along on the tip end of his  
tail4 ,we fail to see any reason for    
this sort of locomotion unless  it was  
to help him look out for other snakes4  
,and we are perplexed to  understand why
 he should be sentenced to eat dust4 ,if
 he was cursed1  it seems that the curse
 is quite conveniently borne by him2 for
 he  finds it just to his gait to go    
upon his belly1 and as for eating dust1 
he never did and never will4 ,he is     
defiant1 rebellious1 and successful4    
,the more we study the character of this

 original snake the more we  find to    
admire in him4    ,it is true we do not 
always understand just how things could 
happen as  they did1 but we take them as
 they read and make the best of them4   
,for  instance we can form no idea of   
how it was possible for the serpent  to 
talk to ,eve1 and reason with her like a
 philosopher4 ,he talked to  her the    
same as if he had had vocal organs1 and 
a brain similar but  superior to man's4 
,unless he had a mouth and head like a  
human being  we cannot see how he could 
have talked2 and if his head was of that
  type we cannot see how he could have  
been called a snake4 ,there was  a great
 many suggestions prompted by reading   
the account of this  wonderful serpent4 
,we cannot understand why he should have
 been  made4 ,or why1 if it were        
necessary to have him1 he was not placed
  under some restraint8 ,why was he not 
created so that ,god himself  could     
govern him8 ,or why after seeing he had 
made him a little too  wise1 and a      

trifle too devilish he did not kill him8
 ,or if that were  impracticable or     
impossible1 why did he not put up signs 
on all the  fences around ,eden1 ,adam  
and ,eve beware of snakes6    ,and ,adam
 and his wife hid themselves from the   
presence of the ,lord  ,god amongst the 
trees of the garden4 ,and the ,lord ,god
 called unto  ,adam and said unto him1  
where art thou8 ,but we are amazed at   
the  very thought that it was possible  
for them to get out of sight of  the    
omniscient eye6 ,we read in many books1 
and have heard it all  our lives that   
,god sees all things1 but according to  
this account1  his first creatures1     
fresh from his plastic hands1 and very  
near to  him got beyond his omniscient  
sight4 ,how could this be1 when the     
eyes of the ,lord are in every place    
beholding the evil and the good8        
,for his eyes are upon the ways of man  
and he seeth all his      goings4       
,for the eyes of the ,lord run to and   
fro throughout the whole      earth4    

,and yet1 notwithstanding he made all   
things1 and sees all things1  and knows 
all things1 ,adam and ,eve were able to 
get behind the trees  and hide away out 
of his sight4    ,on another occasion it
 is recorded that the ,lord had come    
down from  heaven to see whether the    
reports which were brought up to him    
were  true or not4 ,and the ,lord came  
down to see the city and the tower      
which the children of men builded4 ,and 
in still another place it is  written3  
,and the ,lord said because of the city 
of ,sodom and ,gomorrah  is great and   
because their sin is grievous ,i will go
 down now and see  whether they have    
done according to the cry of it1 which  
is come up  before me1 and if not ,i    
will know4    ,and yet other equally    
inspired writers1 describing things as  
they  appeared rather than as they are1 
solemnly declare that all things  are   
naked and open to him with whom we have 
to do4    ,but we pass on leaving ,adam 
behind the tree1 hid away from the      

presence  of the ,lord1 to notice other 
sacred passages which are not in harmony
  with strict philosophical truth4      
,unto the woman he said1 ,i will greatly
 multiply thy sorrow2 in  sorrow shalt  
thou bring forth children1 and thy      
desire shall be to  thy husband and he  
shall rule over thee4 ,now there is no  
reason  to suppose that the pain of     
childbirth has ever been increased  in  
woman4 ,her physiological structure has 
in no way undergone  a radical change4  
,besides1 all animals bearing offspring 
bear  pains4 ,did the curse upon woman  
extend to the females of animals        
bearing offspring8 ,but wherein does the
 male suffer his share in this  divine  
punishment8    ,and he shall rule over  
thee4 ,this is a matter of fact--and is 
equally true of those people who know   
nothing of ,israel or ,israel's  god4   
,man has ruled over woman in all times  
and in all countries1  and will continue
 to reign over her until she aspires to 
and contends  for her rights4    ,the   

path of woman's future is steep1        
slippery1 and long4 ,many ages will     
pass before she attains the glory and   
beauty possible to womanhood1  but with 
prophetic eyes we see that time coming4 
,with joy we labor and  wait1 that at   
some future day this world will be made 
happy and grand  through the evolution  
of truth1 love1 and liberty in the      
elevation  of woman4    ,another part of
 the curse is that1 ,thorns and thistles
 shall it 7the  ground7 bring forth1 but
 geology shows that thorns and thistles 
were  as plentiful in the primeval world
 as they are now4 ,hence there must  be 
some mistake on the part of the writer  
in setting down the origin  of thorns   
and thistles for that particular date4  
,and ,adam called his wife ,eve because 
she was the mother of      all living4  
,this is another astonishing statement4 
,eve was the mother of all  7human      
beings7 living1 and there were none     
living but herself and  ,adam6 ,if she  
was the mother of all living1 she was   

not only ,adam's  mother1 but her own   
mother too4    ,it is true that when    
,cain grew to manhood and slew his      
brother1 there  were some people down in
 the land of ,nod1 but when ,god made   
them we  have no means of knowing4 ,they
 were not a people of much consequence  
as no notice is taken of them by our    
author1 and besides they permitted      
,cain to come and live among them and   
take a wife4 ,perhaps these people  were
 before ,adam and ,eve1 for it is stated
 that in the city there were  workers of
 iron and brass4 ,brass is a compound of
 copper and zinc1  and these workers    
must have had a knowledge of the arts of
 mining and  compounding metals4 ,the   
mark1 too1 was set upon ,cain that      
whosoever  might not slay him2 then     
there must have been a whosoever4 ,it is
 very  likely that if ,cain built a city
 he must have had the aid of carpenters 
and workmen1 and it may be that he found
 his wife in the land of ,nod  among the
 whosoever workers in of iron and brass4

 ,i think the  clergy will agree that   
there was a whosoever4 ,it would have   
been  needless to put a mark on ,cain to
 preserve his life from a whosoever  if 
there were no whosoever1 and my opinion 
is that ,mr4 ,cain married  some of the 
daughters of ,mr4 ,whosoever in the land
 of ,nod4    ,and ,adam called his wife 
,eve because she was the mother of all  
living6 ,that eclipses everything4 ,and 
we were about concluding that  nothing  
of the kind had ever been known before1 
but we remember the  story about        
,ahaziah1 and that he was two years     
older than his father4          ,thirty 
and two years old was he 7,jehoram7 when
 he began to reign1      and he reigned 
eight years in ,jerusalem4        ,and  
,ahaziah his son reigned in his stead4  
,two and twenty years old was ,ahaziah  
when he began to reign4 7,kings      #h 
3 #ag1 #bd1 #bf47      ,in the book of  
,chronicles we have another account4    
,thirty and two years old was he        
7,jehoram7 when he began to reign       

and he reigned in ,jerusalem eight      
years4 ,and the inhabitants of          
,jerusalem made ,ahaziah his youngest   
son king in his stead4 ,forty      and  
two years old was ,ahaziah when he began
 to reign4 7#b ,chron4 #ba       3 #bj1 
and #b ,chron4 #bj 3 #a1 #b47           
,jehoram was thirty-two years old when  
he came to the throne1 and he  reigned  
eight years1 which made him forty years 
old at his death1  and his son ,ahaziah 
who took up the reins of government     
which dropped  from the hands of his    
father1 was forty-two years old--just   
two years  older than his father1 and   
the youngest son at that4          ,unto
 ,adam also and to his wife did the     
,lord ,god make coats of      skins and 
clothed them4      ,there is no         
description of the style of these       
dresses1 and we are  left without data  
for judging of their fitness1 only we   
are inclined  to the opinion that the   
country where it was just the           
temperature for  the natives to go      

naked1 skin coats would be a trifle too 
winterish  in style4 ,we fail too see   
the necessity for such heavy clothing1  
or  in fact for any clothing at all1    
inasmuch as they were created to  go    
naked4 ,for we read that1 ,they were    
both naked the man and his  wife1 and   
were not ashamed4 ,or if they must have 
some protection  for their modesty why  
were not fig-leaf aprons quite          
sufficient for  that climate8 ,and still
 further we can see no necessity for the
  ,lord to turn tailor and make their   
clothes when ,adam and ,eve had  already
 learned to sew2 for they sewed         
fig-leaves together and made  themselves
 aprons1 and as the seasons changed they
 could easily have  learned to make     
garments of comfort for themselves1 and 
also to set  the fashions for the rest  
of the world4 ,the origin of the        
universe is  an insoluble mystery4 ,and 
yet to the uninformed mind it seems to  
be  no problem at all4 ,we daily hear   
such people reasoning in this way3      

,there must have been a ,first ,cause of
 all things1 and that ,first  ,cause we 
call ,god4 ,it is only because the mind 
of man is uninformed1  that he reasons  
in this way4 ,it requires only a little 
reflection  to see that there could have
 been no ,first ,cause4 ,it is clear    
that  every cause must have an effect1  
for unless it produces an effect it     
cannot be a cause4 ,hence we cannot     
infer that there can be an effect  which
 of itself does not become a cause1     
producing other effects1 so  that it is 
absolutely impossible in the nature of  
cause and effect1  for a last cause or a
 first cause to exist4 ,as a last cause 
would be a  cause only when it produced 
an effect1 and the last effect would be 
an  effect only when it became a cause4 
,it is equally true that there could  be
 no ,first ,cause2 for whatever is1 is  
the result of some previous  cause4 ,we 
can view causation only as a chain in   
form of a circle4    ,if we apply to    
this question the notion of time we see 

the limit of  our thought1 because if we
 try to think of an absolute creative   
power  before creation1 we discover that
 the idea is unthinkable1 as infinite   
and absolute creative power in the      
presence of inactivity and nothing  are 
incompatible4 ,it could not have been   
creative power without  creating        
something4 ,we are therefore unable to  
think of absolute  creative power as    
inert--we are equally unable to think of
 it inactive  in the presence of chaos1 
and as impotent to conceive of its      
existence  as absolute4 ,we cannot think
 of it existing after creation1 as rest 
and inactivity are again incompatible   
with the notion of force4    ,we may    
look at this subject in whatever way we 
choose we shall  find that in no way    
whatever can we form any idea of a      
,first  ,cause1 an infinite and absolute
 ,creator4 ,let us see4 ,the ,first     
,cause cannot be absolute1 that is1 it  
cannot exist out of all  relation to the
 universe4 ,whereas a cause not only    

sustains some  relation to its effect1  
but exists as a cause only by virtue of 
such relations4 ,suppress the effect and
 the cause has ceased to be  a cause4   
,absolute cause1 therefore1 is like the 
phrase1 circular  triangle4 ,the two    
words stand for conceptions which cannot
 be made  to unite4 ,we attempt1 says   
,mr4 ,mansel1 to escape from this       
apparent  contradiction by introducing  
the succession of time4 ,the absolute   
exists first by itself and afterward    
becomes a cause4 ,but here we are       
checked by the third conception of the  
infinite4 ,how can the infinite  become 
that which it has not from the first4   
7,fisk's ,cosmic ,philos47    ,look at  
it whatever way we may the finite mind  
cannot grasp the  conception of the     
infinite4 ,nay1 cannot know of the      
existence of the  infinite4 ,hence all  
efforts to explain the ,first ,cause1   
the absolute1  and the infinite1 are    
more artificial and unreal than painted 
ships  upon a painted sea4    ,we may   

view the subject in still another light4
 ,if ,god reasons1  his knowledge is    
limited and he is finite4 ,man reasons  
because his  knowledge is circumscribed4
 ,if he knew everything he would have   
no doubts1 and hence would not need to  
investigate1 experiment1  recollect1 and
 compare4 ,he would not be compelled to 
lay down certain  definite data1 and    
follow their implications through rules 
of logic1  and through scientific       
experiment in order to reach            
conclusions4 ,the  end would be as      
clearly before his mind as the          
beginning2 in fact  there would be to   
such a mind no beginning and no end4    
,but we cannot  imagine an infinite     
being who needs to recollect past       
events4 ,but  if we deny that in the    
mind of ,god there is the faculty of    
memory1  we thereby deny that he        
reasons4 ,the same may be said of doubt1
  for if the mind of ,god is never      
troubled with doubts1 it is simply      
because he does not reason4 ,much of the

 mind's activity is employed in  doubts4
 ,doubt and inquiry are necessary       
elements of thought4 ,does ,god  doubt8 
,does he investigate1 compare1 and test 
matters by experiment8 ,if  he does then
 he is not infinite1 and if he does not1
 then he does not  reason4 ,has he      
imagination8 ,if he exercises this      
important function  of the mind then he 
deals in unrealities1 idealizes1 has    
dreams1  cherishes visions1 builds air  
castles4 ,if he does not thus exercise  
imagination he cannot be said to reason4
    ,it is an old argument that design  
implies a designer4 ,the essential      
weakness of this argument lies in what  
is called proofs of  design4 ,and in    
support of this idea it is commonly     
urged that there  are everywhere        
apparent in nature evidences of order1  
harmony1 and  adaptation4 ,but to put   
this argument into a sentence1 the      
maggot in  the cheese could offer the   
same arguments to show there was a      
design  in his position in the cheese4  

,he could argue that everything about   
him  showed order1 harmony1 and         
adaptation4 ,it was just the cheese for 
him4    ,but even if we should admit    
this statement1 it would not prove the  
existence of ,god1 for if an intelligent
 mind had created the universe1  it is  
certain that that mind itself must have 
been governed by law  which yields to   
order1 harmony1 and adaptation1 and if  
these imply  a designer in one case they
 must also in the other1 and therefore  
every designer must have had a designer4
          ,the ,difference ,between the 
,two ,cosmogonies as ,given in the      
,first ,two  ,chapters of ,genesis4     
,in the first1 the earth emerges from   
the waters and is therefore  saturated  
with moisture4 7,gen4 #a 3 #i1 #aj47 ,in
 the second1 the whole  face of the     
ground requires to be moistened4 7,gen4 
#b 3 #f47        ,in the first1 the     
birds and beasts are created before man4
 7,gen4  #a 3 #bj1 #bd1 #bf47 ,in the   
second1 man is created before the birds 

and  beasts4 7,gen4 #b 3 #g1 #i47       
,in the first1 all the fowls that fly   
are made out of the  waters4 7,gen4 #a 3
 #bj47 ,in the second1 the fowls of the 
air are made  out of the ground4 7,gen4 
#b 3 #ai47    ,in the first1 man is made
 lord of the whole earth4 7,gen4 #a 3   
#bh47 ,in  the second1 he is merely     
placed in the garden of ,eden to dress  
it  and to keep it4 7,gen4 #b 3 #h1     
#ae47        ,in the first1 man and     
woman are created together4 7,gen4 #a 3 
#bh47 ,in  the second1 the beasts and   
birds are created between the man and   
woman4 7,gen4 #b 3 #g1 #h1 #ae1         
#bb47--;,bishop ,colenso4               
,evidence of the ,vast ,age of the      
,universe4    ,i have looked further    
into space than ever human being did    
before  me4 ,i have observed stars1 of  
which the light1 it can be proved1  must
 take two millions of years to reach    
this earth4 ,nay more1 if  those distant
 bodies had ceased to exist two million 
of years ago1  we should still see them1

 as the light would travel after the    
body  was gone4 99 99 99    ,the light  
from the nearest star requires some     
three years to reach  the earth4 ,from a
 star one thousand three hundred and    
forty-four times  farther it would      
require about four thousand years1 and  
for such  a cluster as we have imagined1
 no less than six thousand years are    
needed4 7,sir ,wm4 ,herschell1 ,life and
 ,works of ,sir ,wm4 ,herschell  by     
,edward ,s4 ,holden47    ,sir ,wm4      
,thomson1 in ,encyclopedia ,britannica1 
article1 ,geology1 showed  from data    
available at the time1 that the         
superficial consolidation  of the globe 
7this earth7 could not have occurred    
less than twenty  millions of years ago4
          ,and as any table of the      
earth's crust will show you there are   
rocks above and below the chalk1 for the
 production of which      millions      
heaped upon millions of years were      
required4 7,clodd's      ,childhood of  
,religions47      ,such eminent         

scientists as ,sir ,wm4 ,thomson1       
,helmholtz1 ,newcomb1 ,croll1  ,bishop1 
,reade1 ,lyell1 ,darwin1 and others     
think it would have taken  many millions
 of years for the original nebul to     
condense to the  present dimensions of  
the sun4                ,,prophecy4     
,a prophecy1 in the ordinary acceptation
 of the term1 signifies  a prediction of
 future events1 which could not have    
been foreseen  by human sagacity1 and   
the knowledge of which was              
supernaturally  communicated to the     
prophet4 ,it is clear1 therefore1 that  
in  order to establish the claim of     
anticipatory statement1 promise1  or    
denunciation1 to the rank of a prophecy1
 four points must be  ascertained with  
precision2 namely1 7#a47 what the event 
was to which  the alleged prediction was
 intended to refer2 7#b47 that the      
prediction  was uttered in specific1 not
 vague1 language before the event2      
7#c47 that the event took place         
specifically1 not loosely1 as predicted2

  7#d47 and that it could not have been 
foreseen by human sagacity4 99 99 99    
,it is probably not too much to affirm  
that we have no instance in the         
prophetical books of the ,old ,testament
 of a prediction1 in the case of  which 
we possess1 at once and combined1 clear 
and unsuspicious proof  of the date1 the
 precise event predicted1 the exact     
circumstances of  the event1 and the    
inability of human sagacity to foresee  
it4    ,the state of the case appears to
 be this3 ,that all the ,old ,testament 
prophesies have been assumed to be      
genuine inspired predictions2 and1  when
 falsified in their obvious meaning and 
received interpretation1  by the event1 
have received immediately a new         
interpretation1 and been  supposed to   
refer to some other event4 ,when the    
result has disappointed  expectation1   
the conclusion has been1 not that the   
prophecy was false1  but the            
interpretation was erroneous4 ,it is    
obvious that a mode of  reasoning like  

this is peculiar to theological         
inquirers4 99 99 99    ,in justification
 of this idea of a double sense1 he     
7,dr4 ,arnold7  continues3 ',the notion 
of a double sense in prophecy has been  
treated  by some persons with contempt4 
,yet it may be said that it is almost   
necessarily involved in the idea of     
prophecy4 ,every prophecy has  according
 to the very definition of the word1 a  
double source2  it has1 if ,i may       
venture so to speak1 two authors1 the   
one human1  the other divine4444 ,if    
uttered by the tongue of man1 it must   
also1  unless we suppose him to be a    
mere instrument 7in the same sense as a 
flute or a harp71 be colored by his own 
mind4 ,the prophet expresses  in words  
certain truths conveyed to his mind2 but
 his mind does not  fully embrace them1 
nor can it2 for how can man fully       
comprehend the  mind of ,god8 ,every man
 lives in time1 and belongs to time2 the
 present  must be to him clearer than   
the future4444 ,but with ,god there is  

no  past1 nor future2 every truth is    
present to him in all its extent1  so   
that his expression1 if ,i may so speak1
 differs essentially  from that which   
can be comprehended by the mind1 or     
uttered by the  tongue of man4 ,thus    
every prophecy as uttered by man 7that  
is1 by an  intelligent and not a mere   
mechanical instrument71 and at the same 
time as inspired by ,god1 must1 so far  
as appears1 have a double sense2  one1  
the sense entertained by the human mind 
of the writer2 the other1  the sense    
infused into it by ,god4' ,we must      
confess our amazement at  the obvious   
and extreme unsoundness of this whole   
passage4 ,not only  does it painfully   
remind us of the double meaning so often
 and so  justly charged upon the ,pagan 
oracles--but it assumes the strange  and
 contradictory improbabilities3 first1  
that ,god was unable to  convey his     
meaning to the mind of the prophet2     
secondly1 that he  infused this meaning 
into the words which were uttered1      

although  he could not infuse it into   
the mind of the man who uttered them2   
and thirdly1 that we can see further    
into the mind and meaning of  ,god than 
those to whom he spoke2 that they in    
expressing the ideas  which he had put  
into their minds1 mistook or imperfectly
 conceived  those ideas1--but that to us
 is given to discover a thought which   
those words contained1 but did not      
express1 or which1 if they did  express 
it1 they were not understood by the     
writer to express4 ,now1  either the    
ideas which ,god wished to communicate  
were conveyed to  the mind of the       
prophet1 or they were not2 if they were 
so conveyed1  then the prophet must have
 comprehended them1 and intended to     
express  them correctly--for it is      
monstrous to suppose that ,god would    
infuse  ideas into a man's mind for the 
purpose of being communicated to  the   
public2 which ideas he yet did not      
enable him to communicate2  and then all
 the above confused subtleties fall to  

the ground4 ,if1  on the other hand1    
these ideas were not so conveyed to the 
prophet's  mind1 then it must have been 
the words and not the ideas which were  
inspired1 and ,god used the prophet     
simply as a flute 7a supposition        
scouted by ,dr4 ,arnold7 and we are thus
 driven to the equally monstrous        
supposition that ,god used words which  
did not convey his meaning1  even to the
 very favored individual to whom and    
through whom he  spoke4 7,greg's ,creed 
of ,christendom1 pp4 #gf1 #ib47    ,we  
have already had ample proof that the   
,jewish writers not only did  not       
scruple to narrate past events as if    
predicting future ones--to  present     
history in the form of prophecy1 but    
that they habitually  did so4 ,the      
original documents from which the books 
of ,moses were  compiled1 must have been
 written1 as we have seen in the time of
 the  earliest kings1 while the book of 
,deuteronomy was not composed1 and  the 
whole ,pentateuch did not assume its    

present form till1 probably1  the reign 
of ,josiah2 yet they abound in such     
anticipatory narrative--in  predictions 
of events long past4 ,the instances are 
far too numerous  to quote4 7,greg's    
,creed of ,christendom1 p4 #hf47        
,there is not throughout the whole      
,bible any word that describes to  us   
what we call a poet1 nor any word that  
describes what we call  poetry4 ,the    
case is1 that the word prophet1 to which
 latter times  have affixed new ideas1  
was the ,bible word for poet1 and the   
word  prophesying meant the art of      
making poetry4 ,it also meant the art of
  playing poetry to a tune upon any     
instrument of music4    ,we read of     
prophesying with pipes1 tabrets1 and    
horns--of prophesying  with harps1 with 
psalteries1 with cymbols1 and with every
 other  instrument of music then in     
fashion4 ,were we now to speak of       
prophesying with a fiddle1 or with a    
pipe and tabor1 the expression  would   
have no meaning1 or would appear        

ridiculous1 and to some people          
contemptuous1 because we have changed   
the meaning of the word4    ,we are told
 of ,saul being among the prophets1 and 
also that he  prophesied1 but we are not
 told what they prophesied1 nor what he 
prophesied4 ,the case is1 there was     
nothing to tell2 for these prophets     
were a company of musicians and poets1  
and ,saul joined in the concert1  and   
this was called prophesying4--,thomas   
,paine on the ,prophecies4    ,there is 
no reason to think that a prophet ever  
received a  revelation which was not    
spoken directly and pointedly to his own
  time4 7,ency4 ,brit4 ,bible47    ,it  
is plain1 however1 that the whole work  
7the ,pentateuch7 is not  the uniform   
production of one pen1 but that in some 
way a variety of  records of different  
ages1 and styles have been combined to  
form a  single narrative4 ,accordingly1 
,jewish tradition bears evidence that   
,moses wrote the ,pentateuch1 ,joshua   
the book named after him1 ,samuel  the  

book of ,judges1 and so forth4 ,as all  
,hebrew history is anonymous1  a sure   
sign that people had not yet learned to 
lay weight on questions  of authorship1 
it is not probable that this tradition  
rests on any  surer ground than         
conjecture4 7,ency4 ,brit41 ,bible47    
,i have now fully and fairly analyzed   
and exposed many of the most  important 
prophecies or pretended prophecies of   
the whole ,bible1  ,i have shown that   
very few of them are real prophecies at 
all2 that  those which are real         
prophecies1 very few ever have been1 or 
ever  can be fulfilled2 that the very   
few which seem to have been fulfilled   
were written after the occurrence of the
 events claimed to be their             
fulfilments1 and that1 whether fulfilled
 or unfulfilled1 none of  these         
prophecies ever have been1 or ever can  
be1 of any service to  the world4 ,and  
thus fall all the prophetic props of    
priestcraft4 ,not  one of them can bear 
the test of fair examination4 7,kelso's 

,bible  ,analayzed47                    
,,miracles4      ,at the very outset of 
inquiry into the origin and true        
character of ,christianity we are       
brought face to face with the           
supernatural4 ,christianity professes to
 be a ,divine ,revelation  of truths    
which the human intellect could not     
otherwise have  discovered4 ,it is not a
 form of religion developed by the      
wisdom of man  and appealing to his     
reason1 but a system miraculously       
communicated to  the human race1 the    
central doctrines of which are either   
supernatural  or untenable4 ,if the     
truths said to be revealed were either  
of  an ordinary character1 or naturally 
attainable they would at once  discredit
 the claim to divine origin4 ,no one    
could maintain that a  system           
discoverable by reason would be         
supernaturally communicated4 ,the  whole
 argument for ,christianity turns upon  
the necessity of such a  revelation1 and
 the consequent probability that it     

would be made4 99 99 99    ,the         
spontaneous offer of miraculous         
evidence1 indeed1 has  always been      
advanced as a special characteristic of 
,christianity  logically entitling it to
 acceptance in contradistinction to all 
other  religions4 ',it is an            
acknowledged historical fact1' says     
,bishop ,butler1  'that ,christianity   
offered itself to the world1 and        
demanded to be  received1 upon the      
allegation1 that is1 as unbelievers     
would speak1  upon the pretence of      
miracles1 publicly wrought to attest the
 truth of  it in such an age2 444 and   
,christianity1 including the            
dispensation  of the ,old ,testament1   
seems distinguished by this from all    
other  religions4'    ,having then      
ascertained that miracles are absolutely
 necessary  to attest the reliability of
 a ,divine ,revelation we may proceed   
to examine them more closely1 and for   
the present we shall confine  ourselves 
to the representation of these phenomena

 which are in the  ,bible4 ,throughout  
the ,old ,testament the doctrine is     
inculcated that  supernatural           
communications must have supernatural   
attestation4 ,god  is described as      
arming his servants with power to       
perform wonders1 in  order that they may
 thus be accredited as his special      
messengers4 ,the  ,patriarchs and the   
people of ,israel generally are         
represented as  demanding 'a sign' of   
the reality of the communications said  
to come  from ,god1 without which1 we   
are led to suppose1 they not only would 
not have believed1 but would have been  
justified in disbelieving1  that the    
messengers actually came from him4 ,thus
 ,gideon asks for a  sign that the ,lord
 talked with him4    ',and the ,lord    
said unto him1 ,surely ,i will be with  
thee1 and thou  shalt smite the         
,midianites as one man4'    ',and he    
7,gideon7 said unto him1 ,if now ,i have
 found grace in thy sight1  then show me
 a sign that thou talkest with me4'     

7,judges #f 3 #af1 #ag47    ,and        
,hezekiah demands proof of the truth of 
,isaiah's prophecy that  he should be   
restored to health4    ',and ,hezekiah  
said unto ,isaiah1 ,what shall be the   
sign that the ,lord  will heal me1 and  
that ,i shall go up unto the house of   
the ,lord the  third day8' 7#b ,kings   
#bj 3 #h47    ,it is1 however1          
unnecessary to refer to instances1 for  
it may be  affirmed that upon all       
occasions1 miraculous evidence of an    
alleged  divine mission is stated to    
have been required and accorded4    ,the
 startling information is at the same   
time given1 however1 that  miracles may 
be wrought to attest what is false as   
well as to accredit  what is true4 ,in  
one place1 it is declared that if a     
prophet actually  gives a sign or wonder
 and it comes to pass1 but teaches the  
people  on the strength of it1 to follow
 other gods1 they are not to hearken  to
 him1 and the prophet is to be put to   
death4    ',if there arise among you a  

prophet1 or a dreamer of dreams1 and    
giveth  thee a sign or wonder1 and the  
sign or wonder come to pass1 whereof he 
spake unto thee1 saying1 ,let us go     
after other gods which thou hast  not   
known1 and let us serve them2 thou shalt
 not hearken unto the  words of that    
prophet or that dreamer of dreams4'     
7,deut4 #ac 3 #a1 #b1 #c47    ,the false
 miracle is here attributed to ,god     
himself4    ',for the ,lord your ,god   
proveth you1 to know whether you love   
the ,lord  your ,god with all your heart
 and with all your soul4' 7,deut4 #ac 3 
#c47    ,in the book of the prophet     
,ezekiel the case is stated in a still  
stronger way1 and ,god is represented as
 directly deceiving the prophet4        
',and if the prophet be deceived when he
 hath spoken a thing1 ,i the ,lord  have
 deceived that prophet1 and ,i will     
stretch out my hand upon him1  and will 
destroy him from the midst of my people 
,israel4' 7,ezek4  #ad 3 #i47    ,the   
narrative of ,god's hardening ,pharaoh's

 heart in order to bring  more plagues  
upon the land of ,egypt is in this vein4
 ,god1 in fact1 is  represented as      
exerting his almighty power to deceive a
 man and then  destroying him for being 
deceived4 ,in the same spirit is the    
passage  in which ,micaiah describes the
 ,lord as putting a lying spirit into   
the mouths of the prophets who incited  
,ahab to go to ,ramoth-gilead4 7#a      
,kings #bb 3 #ad-bc47    ,the miracles  
wrought by the ,egyptian sorcerers in   
competing with  ,moses were done by     
another power than ,god4 ,we have       
notable instances  of the belief in     
signs and wonders wrought by this other 
power4 ,jesus  is represented as warning
 his disciples against false prophets1  
who work signs and wonders4    ',many   
will say to me in that day1 ,lord1      
,lord1 have we not prophesied  in thy   
name8 and in thy name cast out devils8  
and in thy name done  many wonderful    
works8 of whom he should say1 ,i never  
knew you1 depart  from me1 ye that work 

iniquity4' 7,mat4 #g 3 #bb1 #bc47       
,and again in another place3    ',for   
false prophets shall arise1 and shall   
work signs and wonders1  to seduce1 if  
it were possible1 the elect4' 7,mark    
#ac3 #bb47    ,also1 when the ,pharisees
 accuse him of casting out devils by    
,beelzebub1  the prince of the devils1  
,jesus asks3 ',by whom do your children 
cast  them out8' a reply which would    
lose all its point if they were not     
admitted to be able to cast out devils4 
,in another passage ,john  is described 
as saying3 ',master1 we saw one casting 
out devils  in thy name1 who followeth  
not us1 and we forbade him4' ,without   
multiplying instances1 however1 there   
can be no doubt of the fact  that the   
reality of false miracles and lying     
wonders is admitted in  the ,bible4 ,the
 obvious deduction from this            
representation of miracles  is that the 
source and purpose of such supernatural 
phenomena must  always be exceedingly   
uncertain4 ,their evidential value is1  

therefore1  profoundly affected1 'it    
being1' as ,dr4 ,newman has said of     
ambiguous  miracles1 'antecedently      
improbable that the ,almighty should    
rest  the credit of his ,revelation upon
 events which but obscurely implied  his
 immediate presence4' ,as it is affirmed
 that other supernatural  beings exist1 
as well as an assumed personal ,god1 by 
whose agency  miracles are performed1 it
 is impossible to argue with reason that
  such phenomena are at any time        
especially due to the intervention of   
the ,deity4 ,dr4 ,newman recognizes     
this1 but passes over the difficulty    
with masterly lightness of touch4 ,after
 advancing the singular argument  that  
our knowledge of spirits is only derived
 from scripture1 and  that their        
existence cannot be deduced from nature1
 whilst he asserts  that the being of a 
,god--a personal ,god be it             
remembered--can be  so discovered1 and  
that1 therefore1 miracles can only      
properly be  attributed to him1 he      

proceeds3 ',still it may be necessary to
 show  that on our own principles we are
 not open to inconsistency4 ,that is1   
it has been questioned whether1 in      
admitting the existence and power  of   
the spirits on the authority of         
,revelation1 we are not in danger  of   
invalidating the evidence upon which    
that authority rests4 ,for the  cogency 
of the argument for miracles depends on 
the assumption1 that  interruptions in  
the course of nature must ultimately    
proceed from ,god2  which is not true1  
if they may be effected by other beings 
without  his sanction4 ,and it must be  
conceded1 that1 explicit as scripture   
is in considering miracles as signs of  
divine agency1 it still does  seem to   
give created spirits some power of      
working them2 and even1  in its most    
literal sense1 intimates the possibility
 of their working  them in opposition to
 the true doctrine 7,deut4 #ac 3 #a-c2  
,mat4 #bd 3  #bd2 #b ,thes4 #b 3        
#i-aa74' 7,dr4 ,newman's ,two ,essays on

 ,miracles1 p4 #ca47    ,dr4 ,newman    
repudiates the attempts of various      
writers to overcome  this difficulty by 
making a distinction between great      
miracles and  small1 many miracles and  
few1 or by referring to the nature of   
the  doctrine attested in order to      
determine the author of the miracles1   
or by denying the power of spirits      
altogether1 and explaining away         
scripture statements of demoniacal      
possession and the narrative of the     
,lord's temptation4 ',without having    
recourse to any of these dangerous      
modes of answering the objection1' he   
says1 'it may be sufficient to  reply1  
that1 since1 agreeably to the antecedent
 sentiment of reason1  ,god has adopted 
miracles as the seal of a divine        
message1 we believe  he will never      
suffer them to be so counterfeited as to
 deceive the  humble inquirer4' 7,ibid4 
p4 #ea47    ,this is the only reply     
which even so powerful a reasoner as    
,dr4 ,newman  can give to an objection  

based on distinct statements of         
scripture  itself4 ,he cannot deny the  
validity of the objection1 he can only  
hope or believe in spite of it4         
,personal belief independent of         
evidence is the most common and the     
weakest of arguments2 at best  it is    
prejudice masked in the garb of reason4 
,it is perfectly clear  that miracles   
being thus acknowledged to be common    
both to ,god and to  other spirits they 
cannot be considered a distinctive      
attestation of  divine intervention2 and
 as ,spinoza finely argued1 not even the
 mere  existence of ,god1 can be        
inferred from them2 for as a miracle is 
a  limited act and never expressed more 
than certain and limited power1  it is  
certain that we cannot from such an     
effect1 conclude even the  existence of 
a cause whose power is infinite4        
,this dual character obviously leads to 
many difficulties in defining  the      
evidential function and force of        
miracles1 and we may best  appreciate   

the dilemma which is involved by        
continuing to follow  the statements and
 arguments of divines themselves4 ,to   
the question  whether miracles are      
absolutely to command the obedience of  
those in  whose sight they are          
performed1 and whether upon their       
attestation1  the doer and his doctrine 
are to be accepted as of ,god1          
,archbishop  ,french unhesitatingly     
replies3 ',it cannot be so1 for side by 
side  with the miracles which serve for 
the furthering of the kingdom of  ,god  
runs another line of wonders1 the       
counter-workings of him who is  ever the
 ape of the ,most ,high4' 7,dr4         
,french's ',notes on the ,miracles  of  
,our ,lord4'7 ,eighth ed41 p4 #bb4      
',this fact1' he says1 'that the kingdom
 of lies has its wonders no  less than  
the kingdom of truth1 is in itself      
sufficient evidence that  miracles      
cannot be appealed to absolutely and    
finally1 in proof of  the doctrine which
 the worker of them proclaims4'    ,this

 being the case1 it is important to     
discover how miracles  perform their    
function as the indispensible evidence  
for a ,divine  ,revelation1 for with    
this disability they do not seem to     
possess much  potentiality4 ,archbishop 
,french then offers the following       
definition  of the function of miracles3
 ',a miracle does not prove the truth of
  a doctrine or the divine mission of   
him that brings it to pass4 ,that  which
 alone it claims for him at the first is
 a right to be listened  to2 it puts him
 in the alternative of being from heaven
 or from  hell4 ,the doctrine must first
 commend itself to the conscience as    
being  good1 and only then can the      
miracle seal it as divine4' ,but the    
first  appeal is from the doctrine to   
the conscience1 to the moral nature  of 
man4 ,under certain circumstances1 he   
maintains their evidence is  utterly to 
be rejected4 ',but the purpose of the   
miracle' he says1  'being as we have    
seen1 to confirm that which is good1 so1

 upon the  other hand1 where conscience 
and mind witness against the doctrine1  
not all the miracles in the world have a
 right to demand submission  to the word
 which they seal4 ,on the contrary1 the 
great act of faith  is to believe1      
against1 and in despite of them all1 in 
what ,god has  revealed to1 and         
implanted in the soul of the holy and   
the true2  not to believe another       
gospel1 though an angel from heaven1 or 
one  transformed into such should bring 
it 7,deut4 #ac 3 #c2 ,gal4 #a 3 #h72    
and instead of compelling assent1       
miracles are then rather warnings  to us
 that we keep aloof1 for they tell us   
that not merely lies are  here1 for to  
that the conscience bore witness        
already1 but that he who  utters them is
 more than a common deceiver1 is        
eminently a liar and  anti-,christ1 a   
false prophet2 standing in more         
immediate connection  than other        
deceived and evil men to the kingdom of 
darkness1 so that  ,satan has given him 

his power 7,rev4 #ac 3 #b72 is using him
 to be an  especial organ of his1 and to
 do a special work for him4' ,and he    
lays down the distinct principle that3  
',the miracle must witness for  itself1 
and then1 and then only1 the first is   
capable of witnessing  for the second4' 
,these opinions are not peculiar to the 
,archbishop of ,dublin1 but  are        
generally held by divines1 although ,dr4
 ,french expresses them  with unusual   
absence of reserve4 ,dr4 ,mozley        
emphatically affirms the  same doctrine 
when he says3 ',a miracle cannot oblige 
us to accept  any doctrine which is     
contrary to our moral nature or a       
fundamental  principle of religion4'    
,dr4 ,mansel speaks to the same effect3 
',if  a teacher claiming to work        
miracles proclaims doctrines contrary   
to previously established truths1       
whether to the conclusions of  natural  
religion or to the teaching of a former 
revelation1 such  a contradiction is    
allowed even by the most zealous        

defenders of  the evidential value of   
miracles1 to invalidate the authority of
 the  teacher4 ,but the right conclusion
 from this admission is not that true   
miracles are invalid an evidences1 but  
that the supposed miracles in  this case
 are not true miracles at all2 that is1 
are not the effects  of divine power1   
but of human deception or of some other 
agency4' ,a  passage from a letter      
written by ,dr4 ,arnold1 which is quoted
 by  ,dr4 ,french in support of his     
views1 both illustrates the doctrine    
and the necessity which has led to its  
adoption4 ',you complain1'  says ,dr4   
,arnold1 writing to ,dr4 ,hawkins1 'of  
those persons who judge  of a revelation
 not by its evidence1 but by its        
substance4 ,it has  always seemed to me 
that its substance is a most essential  
part of  its evidence2 and that miracles
 wrought in favor of what was foolish   
or wicked would only prove ,manicheism4 
,we are so perfectly ignorant  of the   
unseen world1 that the character of any 

supernatural power  can only be judged  
by the moral character of the statements
 which it  sanctions4 ,thus only can we 
tell whether it be a revelation from    
,god  or from the ,devil4' ,in another  
place ,dr4 ,arnold declares3 ',miracles 
must not be allowed to overrule the     
gospel2 for it is only through  our     
belief in the gospel that we accord our 
belief in them4'    ,it is obvious that 
the mutual dependence which is thus     
established  between miracles and the   
doctrines in connection with which they 
are  wrought destroys the evidential    
force of miracles1 and that the first   
and final appeal is made to reason4 ,the
 doctrine in fact proves the  miracles  
instead of the miracle attesting the    
doctrine4 ,divines1 of  course1 attempt 
to deny this1 but no other deduction    
from their own  statements is logically 
possible4 ,miracles according to        
scripture  itself1 are producible by    
various supernatural beings and may be  
satanic as well as divine3 man on the   

other hand1 is so ignorant of  the      
unseen world that avowedly1 he cannot1  
from the miracle itself1  determine the 
agent by whom it was performed2 the     
miracle1 therefore1  has no intrinsic   
evidential value4 ,how1 then1 according 
to divines1  does it attain any         
potentiality8 ,only through a favorable 
decision on  the part of reason on the  
'moral nature of man' regarding the     
character  of the doctrine4 ,the result 
of the appeal to reason respecting the  
morality and credibility of the doctrine
 determines the evidential  status of   
the miracle4 ,the doctrine therefore1 is
 the real criterion  of the miracle     
which1 without it1 is necessarily an    
object of doubt  and suspicion4    ,we  
have already casually referred to ,dr4  
,newman's view of such a  relation      
between miracle and doctrine1 but may   
here more fully quote  his suggestive   
remarks4 ',others by referring to the   
nature of the  doctrine attested1' he   
says1 'in order to determine the author 

of the  miracle1 have exposed themselves
 to the plausible charge of adducing1   
first the miracle to attest the divinity
 of the doctrine1 and then  the doctrine
 to prove the divinity of the miracle4' 
,this argument he  characterizes as one 
of the 'dangerous modes' of removing a  
difficulty1  although he does not       
himself point out a safer1 and in a     
note1 he adds3  ',there is an appearance
 of doing honor to the ,christian       
doctrines in  representing them as      
intrinsically credible1 which leads many
 into  supporting opinions which1       
carried to their full extent1 supercede 
the need of miracles altogether4 ,it    
must be recollected1 too1 that  they who
 are allowed to praise have the         
privilege of finding fault1  and may    
reject1 according to their a priori     
notions1 as well as  receive4 ,doubtless
 the divinity of a clearly immoral      
doctrine could  not be evidenced by     
miracles2 for our belief in the moral   
attributes of  ,god1 is much stronger   

than our conviction of the negative     
proposition1  that none but he can      
interfere with the system of nature4    
,but there  is always the danger of     
extending this admission beyond its     
proper  limits1 of supposing ourselves  
judges of the tendency of doctrines2    
and because1 unassisted reason informs  
us what is moral and immoral  in our own
 case1 of attempting to decide on the   
abstract morality of  actions4444 ,these
 remarks are in nowise inconsistent with
 using 7as was  done in a former        
section7 our actual knowledge of ,god's 
attributes1  obtained from a survey of  
nature and human affairs1 in determining
  the probability of certain professed  
miracles having proceeded from  him4 ,it
 is one thing to infer from the         
experience of life another  to imagine  
the character of ,god from the          
gratuitous conceptions of  our own      
minds4' ,although ,dr4 ,newman          
apparently fails to perceive  that he   
himself thus makes reason the criterion 

of miracles and  therefore incurs the   
condemnation with which our quotation   
opens1  the very indecision of his      
argument illustrates the dilemma in     
which divines are placed4 ,dr4 ,mozley1 
however1 still more directly  condemns  
the principle we are discussing1 that   
the doctrine must  be the criterion of  
the miracle1 although he also1 as we    
have seen  elsewhere1 substantially     
affirms it4 ,he says3 ',the position    
that the  revelation proves the miracle1
 and not the miracles the revelation1   
admits of a good qualified meaning2 but 
taken literally1 it is a  double offense
 against the rule1 that things are      
properly proved by  the proper proof of 
them2 for a supernatural fact is the    
proper proof  of supernatural doctrine1 
while a supernatural doctrine on the    
other  hand is certainly not a proper   
proof of a supernatural fact4'    ,this 
statement is obviously true1 but it is  
equally undeniable that1  their origin  
being uncertain1 miracles have no       

evidential force4 ,how  far then1 we may
 inquire in order thoroughly to         
understand the  position1 can doctrines 
prove the reality of miracles or        
determine  the agency by which they are 
performed8 ,in the case of moral truths 
within the limits of reason1 it is      
evident that doctrines1 which  are in   
accordance with our idea of what is good
 and right do not  require miraculous   
evidence at all4 ,they can secure       
acceptance by  their own merits alone4  
,at the same time it is universally     
admitted  that the truth or goodness of 
a doctrine could not attest the divine  
origin of a miracle4 ,such truths1      
however1 have no proper connection  with
 revelation at all4 ',these truths1' to 
quote the words of ,bishop  ,atterbury1 
'were of themselves sufficiently obvious
 and plain1 and  needed not a divine    
testimony to make them plainer4 ,but the
 truths  which are necessary in this    
manner to be attested1 are those which  
are of positive institution2 those which

 if ,god had not pleased to  reveal     
them1 human reason could not have       
discovered2 and those1 which1  even now1
 they are revealed1 human reason cannot 
fully account for1  and perfectly       
comprehend4' ,how is it possible then   
that reason1  or the 'moral nature of   
man' can approve as good1 or appreciate 
the fitness of1 doctrines which in their
 very nature are beyond  the criterion  
of reason4 ,what reply1 for instance1   
can reason give  to any appeal to it    
regarding the doctrine of the trinity or
 of  the incarnation8 ,if doctrines1 the
 truth and goodness of which are        
apparent1 do not afford any evidence of 
divine revelation1 how can  doctrines   
which reason can neither discover nor   
comprehend attest the  divine origin of 
miracles8 ,dr4 ,mozley clearly          
recognizes that they  cannot do so4     
',the proof of a revelation1' he says1  
and we may add1  the proof of a         
miracle--itself a species of            
revelation--'which is  contained in the 

substance of a revelation has this      
inherent check or  limit in it2 namely3 
that it cannot reach to what is         
undiscoverable by  reason4' ',internal  
evidence is itself an appeal to reason1 
because at  every step the test is our  
own appreciation of such and such an    
idea or  doctrine1 our own perception of
 its fitness2 but human reason cannot   
in the nature of the case prove that    
which1 by the very hypotheses1  lies    
beyond reason4' ,it naturally follows   
that no doctrine which lies  beyond     
reason1 and therefore requires the      
attestation of miracles1  can possibly  
afford that indication of the source and
 reality of  miracles which is necessary
 to endow them with evidential value1   
and the supernatural doctrine must1     
therefore1 be rejected in the  absence  
of miraculous evidence of a decisive    
character4    ,canon ,mozley labors     
earnestly1 but unsuccessfully1 to       
restore to  miracles as evidence some   
part of that potentiality of which these

  unfortunate limitations have deprived 
them4 ',whilst on the one hand1'  he    
says1 'we must admit indeed an inherent 
modification in the function  of a      
miracle as an instrument of proof1' he  
argues that this is only a  limitation1 
and no disproof of it1 and he contends  
that3 ',the evidence  of miracles is not
 negatived because it has conditions4'  
,his reasoning1  however1 is purely     
apologetic1 and attempts by the unreal  
analogy of  supposed limitations of     
natural principles and evidence to      
excuse the  disqualifying limitations of
 the supernatural4 ,he is quite         
conscious  of the serious difficulty of 
the position3 ',the question' he says1  
'may at first sight create a            
dilemma4--,if a miracle is nugatory on  
the  side of one doctrine1 what cogency 
has it on the side of another8 ,is  it  
legitimate to accept its evidence when  
we please and reject it  when we        
please8' ,the only reply he seems able  
to give to these very  pertinent        

questions is the remark which           
immediately follows them3  ',but in     
truth a miracle is never without an     
argumentative force1  although that     
force may be counterbalanced4' ,in other
 words1 a miracle  is always an         
argument1 although it is often a bad    
one4 ,it is scarcely  necessary to go to
 the supernatural for bad arguments4    
,it might naturally be expected that the
 miraculous evidence selected  to       
accredit a divine revelation should     
possess certain unique and  marked      
characteristics4 ,it must at least1 be  
clearly distinctive of  divine power and
 exclusively associated with divine     
truth4 ,it is  inconceivable that the   
,deity1 deigning thus to attest the     
reality  of a communication from himself
 of truths beyond the criterion of      
reason1 should not make the evidence    
simple and complete1 because  the       
doctrines proper to such a revelation1  
not being appreciable  from internal    
evidence1 it is obvious that the        

external testimony  for them1--if it is 
to be of any use--must be unmistakable  
and  decisive4 ,the evidence which is   
actually produced1 however1 so far  from
 satisfying these legitimate            
anticipations1 lacks every one of the   
qualifications which reason antecedently
 declares necessary4 ,miracles  are not 
distinctive of divine power but are     
common to ,satan1 and they  are admitted
 to be performed in support of falsehood
 as well as in the  service of truth4   
,they bear1 indeed1 so little upon them 
the impress  of their origin and true   
character1 that they are dependent for  
their  recognition upon our judgment of 
the very doctrines to attest which  they
 are said to have been designed4        
,even taking the representation of      
miracles1 therefore1 which  divines     
themselves give1 they are utterly       
incompetent to perform  their           
contemplated functions4 ,if they are    
superhuman they are not  supersatanic1  
and there is no sense in which they can 

be considered  miraculously evidential  
of anything4 ,to argue as theologians   
do1  that the ambiguity of their        
testimony is intended as a trial of  our
 faith is absurd1 for reason being      
unable to judge of the nature  either of
 supernatural fact or of supernatural   
doctrine it would be  mere folly and    
injustice to subject to such a test     
beings avowedly  incapable of sustaining
 it4 ,whilst it is absolutely necessary1
 then1  that a divine revelation should 
be attested by miraculous evidence to   
justify our believing it the testimony  
so called seems in all respects         
unworthy of the name1 and presents      
anomalies much more suggestive of  human
 invention than divine originality4 ,we 
are1 in fact1 prepared by  the          
scriptural account of miracles to expect
 that further examination  will supply  
an explanation of such phenomena which  
will wholly remove  them from the region
 of the supernatural4    ,we have seen  
that a divine revelation is such only by

 virtue of  communicating to us         
something which we could not know       
without it1 and  which is in fact       
undiscoverable by human reason2 and that
 miraculous  evidence is absolutely     
requisite to establish its reality4 ,it 
is  admitted that no other testimony    
could justify our believing the         
specific revelation which we are        
considering1 the very substance of      
which is supernatural and beyond the    
criterion of reason1 and that its       
astounding announcements1 if not        
demonstrated to be miraculous truths1   
must inevitably be pronounced 'the      
wildest delusions4' ,on examining  the  
supposed miraculous evidence1 however1  
we find that not only is it  upon       
general grounds antecedently incredible1
 but that the testimony by  which its   
realty is supported1 so far from        
establishing the inferences  drawn from 
the supposed supernatural phenomena1 is 
totally insufficient  even to certify   
the actual occurrence of the events     

narrated4    ,even if the reality of    
miracles could be substantiated1 their  
value  as evidence for the divine       
revelation is destroyed by the necessary
  admission that miracles are not       
limited to one source1 but that there   
are miracles satanic which are to be    
disbelieved1 as well as divine  and     
evidential ones to be believed4         
,similar miracles to those which are    
supposed to attest it are reported  long
 antecedent to the promulgation of      
,christianity1 and continued  to be     
performed for centuries after it4    ,a 
stream of miraculous pretension1 in     
fact1 has flowed through all  human     
history1 deep and broad as it has passed
 through the darker ages1  but dwindling
 down to a thread as it has entered days
 of enlightenment4    ,the true         
character of miracles is at once        
betrayed by the fact that  their        
supposed occurrence has been confined to
 ages of ignorance and  superstition1   
and that they are absolutely unknown in 

any time or  place where science has    
provided witnesses fitted to appreciate 
and  ascertain the nature of such       
exhibitions of supernatural power4      
,there is no uncertainty as to the      
origin of belief in supernatural        
interference with nature4 ,the assertion
 that spurious miracles have  sprung up 
round a few instances of genuine        
miraculous power has not  a single valid
 argument to support it4    ,when we    
turn from more general arguments to     
examine the documentary  evidence for   
the reality of the supposed miraculous  
occurrences1  and of the divine         
revelation which they accredit1 we meet 
with the  characteristics which might   
have been expected4 ,we do not find any 
trace even of the existence of our      
gospels for a century and a half  after 
the events they record4 ,they are       
anonymous narratives1 and there  is no  
evidence of any value connecting these  
works with the writers  to whom they are
 popularly attributed4 ,the miraculous  

evidence upon  which alone1 it is       
admitted1 we could be justified in      
believing its  astounding doctrines     
being thus nugatory1 the claims of      
,christianity to  be considered a divine
 revelation must necessarily be         
disallowed1 and  its supernatural       
elements1 which are1 in fact1 the very  
substance of  the system1 inevitably    
sharing the same fate as the supposed   
miraculous  evidence1 must1 therefore1  
be rejected as incredible and opposed to
  reason and complete induction4        
7,supernatural ,religion1 p4 #fih47     
,a miracle as evidence can establish no 
fact1 for the reason that the  miracle  
does not exist4 ,the miracle itself must
 be attested4 ,as we  have no evidence  
of miracles1 we are not called on to    
believe them1  but to believe the story 
which relates them4 ',but the miracle is
 above  and beyond reason4' ,to this we 
reply3 ,it is absurd to assume what is  
beyond reason1 to account for what is   
opposed to reason4 7,ibid47             

,david ,hume's ,argument on ,miracles4  
,a miracle is a violation of the laws of
 nature2 and as a firm and  unalterable 
experience has established these laws1  
the proof against a  miracle1 from the  
very nature of the fact1 is as entire as
 any argument  from experience can      
possibly be imagined4 ,why is it more   
than probable  that all men must die2   
that lead cannot of itself remain       
suspended in  the air2 that fire        
consumes wood1 and is extinguished by   
water2 unless  it be that these events  
are found agreeable to the laws of      
nature1  and there is required a        
violation of these laws1 or1 in other   
words1  a miracle1 to prevent them8     
,nothing is esteemed a miracle if it    
ever  happen in the common course of    
nature4 ,it is no miracle that a man    
seemingly in good health should die     
suddenly2 because such a kind of  death1
 though more unusual than any other1 has
 yet been frequently  observed to       
happen4 ,but it is a miracle that a dead

 man should come to  life2 because that 
has never been observed in any age or   
country4 ,there  must1 therefore1 be a  
uniform experience against every        
miraculous  event1 otherwise the event  
would not merit that appellation4 ,and  
as  a uniform experience amounts to a   
proof there is here a direct and  full  
proof1 from the nature of the fact1     
against the existence of any  miracle2  
nor can such a proof be destroyed or the
 miracle rendered  credible but by an   
opposite proof which is superior4 7#b47 
,the plain consequence is 7and it is a  
general maxim worthy of our  attention71
 'that no testimony is sufficient to    
establish a miracle1  unless the        
testimony be of such a kind that its    
falsehood would be  more miraculous than
 the fact which it endeavors to         
establish2 and  even in that case there 
is a mutual destruction of arguments1   
and the  superior only gives us an      
assurance suitable to that degree of    
force  which remains after deducting the

 inferior4' ,when any one tells me that 
he saw a dead man restored to life1 ,i  
immediately consider with myself        
whether it be more probable that this   
person should either deceive  or be     
deceived1 or that the fact which he     
relates should really have  happened4 ,i
 weigh the one miracle against the      
other1 and according to  the superiority
 which ,i discover ,i pronounce my      
decision1 and always  reject the greater
 miracle4 ,if the falsehood of his      
testimony would  be more miraculous than
 the event which he relates1 then1 and  
not  till then1 can he pretend to       
command my belief or opinion4    ,in the
 foregoing reasoning we have supposed   
that the testimony upon  which a miracle
 is founded may possibly amount to an   
entire proof1  and that the falsehood of
 that testimony would be a real prodigy2
 but  it is easy to show that we have   
been a great deal too liberal in our    
concession1 and that there never was a  
miraculous event established  on so full

 an evidence4    ,for1 first1 there is  
not to be found1 in all history1 any    
miracle  attested by a sufficient number
 of men of such unquestioned good       
sense1 education1 and learning1 as to   
secure us against all delusion  in      
themselves2 of such undoubted integrity 
as to place them beyond  all suspicion  
of any design to deceive others2 of such
 credit and  reputation in the eyes of  
mankind as to have a great deal to lose 
in case of their being detected in any  
falsehood2 and1 at the same  time1      
attesting facts performed in such a     
public manner1 and in so  celebrated a  
part of the world1 as to render the     
detection unavoidable2  all which       
circumstances are requisite to give us a
 full assurance in  the testimony of    
men4    ,secondly4 ,we may observe in   
human nature a principle which1 if      
strictly examined1 will be found to     
diminish extremely the assurance  which 
we might1 from human testimony1 have in 
any kind of prodigy4 ,the  maxim by     

which we commonly conduct ourselves in  
our reasonings is1  that the objects of 
which we have no experience resemble    
those of  which we have2 that what we   
have found to be most usual is always   
most profitable1 and that where there is
 an opposition of argument we  ought to 
give the preference to such as are      
founded on the greatest  number of past 
observations2 but though1 in proceeding 
by this rule1  we readily reject any    
fact which is unusual and incredible in 
an  ordinary degree1 yet in advancing   
further the mind observes not  always   
the same rule1 but when anything is     
affirmed utterly absurd  and miraculous 
it rather the more readily admits of    
such a fact1  upon account of that very 
circumstance which ought to destroy all 
its  authority4 ,the passion of surprise
 and wonder arising from miracles1      
being an agreeable emotion1 gives a     
sensible tendency toward the  belief of 
those events from which it is derived4  
,and this goes so  far1 that even those 

who can not enjoy this pleasure         
immediately1  nor can believe those     
miraculous events of which they are     
informed1  yet love to partake of the   
satisfaction at second-hand or by       
rebound1  and take pride and delight in 
exciting the admiration of others4      
,with what greediness are the miraculous
 accounts of travelers  received1 their 
descriptions of sea and land monsters1  
their relations  of wonderful           
adventures1 strange men and uncouth     
manners6 ,but if the  spirit of religion
 joins itself to the love of wonder1    
there is an end  of common sense1 and   
human testimony1 in these circumstances1
 loses  all pretensions to authority4 ,a
 religionist may be an enthusiast1  and 
imagine he sees what has no reality2 he 
may know his narrative  to be false1 and
 yet persevere in it with the best      
intentions in the  world1 for the sake  
of promoting so holy a cause2 or even   
where this  delusion has not place1     
vanity1 excited by so strong a          

temptation1  operates on him more       
powerfully than on the rest of mankind  
in any  other circumstances1 and        
self-interest with equal force4 ,his    
auditors  may not have1 and commonly    
have not1 sufficient judgment to canvass
  his evidence2 what judgment they have1
 they renounce by principle1  in these  
sublime and mysterious subjects2 or if  
they were ever so  willing to employ it1
 passion and a heated imagination       
disturb the  regularity of its          
operations4 ,their credulity increases  
his impudence1  and his impudence       
overpowers their credulity4             
,eloquence1 when at its highest pitch1  
leaves little room for  reason or       
reflection1 but1 addressing itself      
entirely to the fancy  or the           
affections1 captivates the willing      
hearers and subdues their               
understanding4 ,happily1 this pitch it  
seldom attains4 ,but what a  ,tully or a
 ,demosthenes could scarcely effect over
 a ,roman or ,athenian  audience1 every 

,capuchin1 every itinerant or stationary
 teacher1  can perform over the         
generality of mankind1 and in a higher  
degree1  by touching such gross and     
vulgar passions4    ,the many instances 
of forged miracles and prophecies1 and  
supernatural events1 which in all ages  
have either been detected by  contrary  
evidence or which detect themselves by  
their absurdity1 prove  sufficiently the
 strong propensity of mankind to the    
extraordinary and  the marvelous1 and   
ought reasonably to beget a suspicion   
against all  relations of this kind4    
,this is our natural way of thinking1   
even with  regard to the most common and
 most credible events4 ,for instance1   
there  is no kind of report which rises 
so easily and spreads so quickly1       
especially in country places and        
provincial towns1 as those concerning   
marriages3 insomuch that two young      
persons of equal condition never  see   
each other twice but the whole          
neighborhood immediately join them      

together4 ,the pleasure of telling a    
piece of news so interesting1  of       
propagating it1 and of being the first  
reporters of it1 spreads  the           
intelligence4 ,and this is so well known
 that no man of sense  gives attention  
to these reports till he finds them     
confirmed by  some greater evidence4 ,do
 not the same passions1 and others still
  stronger1 incline the generality of   
mankind to believe and report1  with the
 greatest vehemence and assurance1 all  
religious miracles8    ,thirdly4 ,it    
forms a strong presumption against all  
supernatural and  miraculous relations  
that they are observed chiefly to abound
 among  ignorant and barbarous nations2 
or if a civilized people has ever  given
 admission to any of them1 that people  
will be found to have  received them    
from ignorant and barbarous ancestors1  
who transmitted  them with that         
inviolable sanction and authority which 
always attend  received opinions4 ,when 
we peruse the first histories of all    

nations1  we are apt to imagine         
ourselves transported into some new     
world1 where  the whole frame of nature 
is disjointed1 and every element        
performs its  operations in a different 
manner from what it does at present4    
,battles1  revolutions1 pestilence1     
famine1 and death1 are never the effect 
of  those natural causes which we       
experience4 ,prodigies1 omens1 oracles1 
judgments1 quite obscure the few natural
 events that are intermingled  with     
them4 ,but as the former grow thinner   
every page1 in proportion  as we advance
 nearer the enlightened ages1 we soon   
learn that there is  nothing mysterious 
or supernatural in the case1 but that   
all proceeds  from the usual propensity 
of mankind toward the marvelous2 and    
that  though this inclination may at    
intervals receive a check from sense    
and learning1 it can never be thoroughly
 extirpated from human nature4    ,it is
 strange1 a judicious reader is apt to  
say upon the perusal of  those wonderful

 historians1 that such prodigious events
 never happen in  our days4 ,but it is  
nothing strange1 ,i hope1 that men      
should lie in all  ages4 ,you must      
surely have seen instances enough of    
that frailty4 ,you  have yourself heard 
many such marvelous relations started1  
which1  being treated with scorn by all 
the wise and judicious1 have at least   
been abandoned even by the vulgar4 ,be  
assured that those renowned  lies1 which
 have spread and flourished to such a   
monstrous height1  arose from like      
beginnings2 but being sown in a more    
proper soil1  shot up at last into      
prodigies almost equal to those which   
they relate4    ,it was a wise policy in
 that false prophet ,alexander1 who1    
though  now forgotten1 was once so      
famous1 to lay the first scene of his   
impostures in ,paphlagonia1 where1 as   
,lucian tells us1 the people  were      
extremely ignorant and stupid1 and ready
 to swallow even the  grossest delusion4
 ,people at a distance who are weak     

enough to think  the matter at all worth
 inquiry have no opportunity of         
receiving  better information4 ,the     
stories come magnified to them by a     
hundred  circumstances4 ,fools are      
industrious in propagating the          
imposture2  while the wise and learned  
are contented1 in general1 to deride its
  absurdity1 without informing          
themselves of the particular facts by   
which it may be distinctly refuted4 ,and
 thus the imposture above  mentioned was
 enabled to proceed1 from his ignorant  
,paphlagonians1 to  the enlisting of    
votaries even among the ,grecian        
philosophers and men  of the most       
eminent rank and distinction in ,rome2  
nay1 could engage the  attention of that
 sage emperor ,marcus ,aurelius1 so far 
as to make him  trust the success of a  
military expedition to his delusive     
prophecies4    ,the advantages are so   
great of starting an imposture among an 
ignorant  people that1 even though the  
delusion should be too gross to impose  

on the generality of them1 which1 though
 seldom1 is sometimes the  case1 it has 
a much better chance for succeeding in  
remote countries  than if the first     
scene had been laid in a city renowned  
for arts and  knowledge4 ,the most      
ignorant and barbarous of these         
barbarians carry  the report abroad4    
,none of their countrymen have a large  
correspondence  of sufficient credit and
 authority to contradict and beat down  
the  delusion4 ,men's inclination to the
 marvelous has full opportunity to      
display itself4 ,and thus a story1 which
 is universally exploded in the  place  
where it was first started1 will pass   
for certain at a thousand  miles        
distant4 ,but had ,alexander fixed his  
residence at ,athens1 the  philosophers 
of that renowned mart of learning would 
have spread1  throughout the whole      
,roman empire1 their sense of the       
matter2 which1  being supported by so   
great an authority1 and displayed by all
 the  force of reason and eloquence1    

would have entirely opened the eyes of  
mankind4 ,it is true ,lucian1 passing by
 chance through ,paphlagonia1  had an   
opportunity of performing this good     
office4 ,but though much  to be wished1 
it does not always happen that every    
,alexander meets  with a ,lucian ready  
to expose and detect his impostures4    
,i may add as a fourth reason which     
diminishes the authority of  prodigies1 
that there is no testimony for any1 even
 those which have  not been expressly   
detected1 that is1 not opposed by any   
infinite  number of witnesses2 so that  
not only the miracle destroys the credit
  of testimony1 but the testimony       
destroys itself4 ,to make this the      
better understood1 let us consider that 
in matters of religion1  whatever is    
different is contrary2 and it is        
impossible that the  religions of       
ancient ,rome1 of ,turkey1 of ,siam1 and
 of ,china1 should  all of them be      
established on any solid foundation4    
,every miracle1  therefore1 pretended to

 have been wrought in any of those      
religions  7and all of them abound in   
miracles71 as its direct scope is to    
establish the particular system to which
 it is attributed1 so has  it the same  
force1 though more indirectly1 to       
overthrow every other  system4 ,in      
destroying a rival system1 it likewise  
destroys the credit  of those miracles  
on which that system was established2 so
 that all  the prodigies of different   
religions are to be regarded as contrary
  facts2 and the evidences of these     
prodigies1 whether weak or strong1  as  
opposite to each other4 ,according to   
this method of reasoning1  when we      
believe any miracle of ,mahomet or his  
successors1 we have  for our warrant the
 testimony of a few barbarous ,arabians3
 and on the  other hand1 we are to      
regard the authority of ,titus1 ,livius1
 ,plutarch1  ,tacitus1 and1 in short1 of
 all the authors and                    
witnesses--,grecian1  ,chinese1 and     
,roman ,catholic1 who have related any  

miracle in their  particular religion2  
,i say we are to regard their testimony 
in  the same light as if they had       
mentioned that ,mahometan miracle1  and 
had in express terms contradicted it1   
with the same certainty  as they have   
for the miracle they relate4 ,this      
argument may appear  over subtile and   
refined2 but is not in reality different
 from the  reasoning of a judge who     
supposes that the credit of two         
witnesses1  maintaining a crime against 
any one is destroyed by the testimony of
  two others who affirm him to have been
 two hundred leagues distant  at the    
same instant when the crime is said to  
have been committed4    ,one of the     
best-attested miracles in all profane   
history is that  which ,tacitus reports 
of ,vespasian1 who cured a blind man in 
,alexandria by means of his spittle1 and
 a lame man by the mere  touch of his   
foot1 in obedience to a vision of the   
god ,serapis1  who had enjoined them to 
have recourse to the emperor for these  

miraculous cures4 ,the story may be seen
 in the works of that historian  7,hist4
 lib4 v4 cap4 #h4 ,suetonius gives      
nearly the same account in  ,vitia      
,vesp471 where every circumstance seems 
to add weight to the  testimony1 and    
might be displayed at large with all the
 force of  argument and eloquence1 if   
any one were now concerned to enforce   
the  evidence of that exploded and      
idolatrous superstition3 ,the gravity1  
solidity1 age1 and probity of so great  
an emperor1 who1 through  the whole     
course of his life conversed in a       
familiar manner with  his friends and   
courtiers1 and never affected those     
extraordinary  airs of divinity assumed 
by ,alexander and ,demetrius4 ,the      
historian1  a contemporary writer1 noted
 for candor and veracity1 and1 withal1  
the greatest and most penetrating genius
 perhaps of all antiquity1  and so free 
from any tendency to credulity that he  
even lies under  the contrary imputation
 of ,atheism and profaneness4 ,the      

persons from  whose authority he related
 the miracle1 of established character  
for judgment and veracity1 as we may    
well presume2 eye witnesses of  the     
fact1 and confirming their testimony    
after the ,flavian family  was despoiled
 of the empire1 and could no longer give
 any reward as  the price of a lie4     
,utrumque1 qui interfuere1 nunc quoque  
memorant1  postquam nullum1 mendacio    
pretium4 ,to which if we add the public 
nature of the facts as related1 it will 
appear that no evidence can  well be    
supposed stronger for so gross and      
palpable a falsehood4    ,there is also 
a memorable story related by ,cardinal  
de ,retz1 which  may well deserve our   
consideration4 ,when that intriguing    
politician  fled into ,spain to avoid   
the persecution of his enemies1 he      
passed  through ,saragossa1 the capital 
of ,arragon1 where he was shown1 in the 
cathedral1 a man who had served seven   
years as a doorkeeper1 and was  well    
known to everybody in town that had ever

 paid his devotions at  that church4 ,he
 had been seen1 for so long a time1     
wanting a leg2  but recovered that limb 
by the rubbing of holy oil upon the     
stump2  and the cardinal assures us that
 he saw him with two legs4 ,this        
miracle was vouched by all the canons of
 the church2 and the whole  company in  
town were appealed to for a confirmation
 of the fact2  whom the cardinal found  
by their zealous devotion1 to be        
thorough  believers of the miracle4     
,here the relater was also contemporary 
to  the supposed prodigy1 of an         
incredulous and libertine character1 as 
well as of great genius1 the miracle of 
so singular a nature as could  scarcely 
admit of a counterfeit1 and the         
witnesses very numerous1 and  all of    
them1 in a manner spectators1 of the    
fact to which they gave  their          
testimony4 ,and what adds mightily to   
the force of the evidence1  and may     
double our surprise on this occasion1 is
 that the cardinal  himself1 who relates

 the story1 seems not to give any credit
 to it1  and consequently can not be    
suspected of any concurrence in the holy
  fraud4 ,he considered1 justly1 that it
 was not requisite1 in order to  reject 
a fact of this nature1 to be able       
accurately to disprove the  testimony1  
and to trace its falsehood through all  
the circumstances  of knavery and       
credulity which produced it4 ,he knew   
that as this  was commonly altogether   
impossible at any small distance of time
 and  place1 so was it extremely        
difficult1 even where one was           
immediately  present1 by reason of the  
bigotry1 ignorance1 cunning1 and roguery
 of  a great part of mankind4 ,he       
therefore concluded1 like a just        
reasoner1  that such an evidence carried
 falsehood upon the very face of it1    
and that a miracle supported by any     
human testimony was more properly  a    
subject of derision than of argument4   
,there surely never was a greater number
 of miracles ascribed to one  person    

than those which were lately said to    
have been wrought in ,france  upon the  
tomb of ,abbe ,paris1 the famous        
,jansenist1 with whose sanctity  the    
people were so long deluded4 ,the curing
 of the sick1 giving hearing  to the    
deaf1 and sight to the blind1 were      
everywhere talked of as the  usual      
effects of that holy sepulcher4 ,but1   
what is more extraordinary1  many of the
 miracles were immediately proved upon  
the spot1 before  judges of unquestioned
 integrity1 attested by witnesses of    
credit and  distinction1 in a learned   
age1 and on the most eminent theater    
that  is now in the world4 ,nor is this 
all3 a relation of them was published   
and dispersed everywhere2 nor were the  
,jesuits1 though a learned body1        
supported by the civil magistrate1 and  
determined enemies to those  opinions in
 whose favor the miracles were said to  
have been wrought1  ever able distinctly
 to refute or detect them4 7#c47 ,where 
shall we  find such a number of         

circumstances agreeing to the           
corroboration of  one fact8 ,and what   
have we to oppose to such a cloud of    
witnesses but  the absolute             
impossibility or miraculous nature of   
the events which  they relate8 ,and     
this1 surely1 in the eyes of all        
reasonable people1  will alone be       
regarded as a sufficient refutation4    
,is the consequence just1 because some  
human testimony has the  utmost force   
and authority in some cases--when it    
relates the battle  of ,phillipi or     
,pharsalia1 for instance--that therefore
 all kinds of  testimony must1 in all   
cases1 have equal force and authority8  
,suppose  that the ,csarean and         
,pompeian factions had1 each of them1   
claimed  the victory in these battles1  
and that the historians of each  party  
had uniformly ascribed the advantage to 
their own sides2 how  could mankind1 at 
this distance1 have been able to        
determine between  them8 ,the           
contrariety is equally strong between   

the miracles related  by ,herodotus or  
,plutarch1 and those delivered by       
,mariana1 ,bede1  or any monkish        
historian4    ,the wise lend a very     
academic faith to every report which    
favors  the passion of the reporter1    
whether it magnifies his country1 his   
family1 or himself1 or in any other way 
strikes in with his natural             
inclinations and propensities4 ,but what
 greater temptation than  to appear a   
missionary1 a prophet1 an embassador    
from heaven4 ,who  would not encounter  
many dangers and difficulties in order  
to obtain  so sublime a character4 ,or  
if1 by the help of vanity and a heated  
imagination1 a man has first made a     
convert of himself and entered          
seriously into the delusion1 who ever   
scruples to make use of pious  frauds in
 support of so holy and meritorious a   
cause4    ,the smallest spark may here  
kindle into the greatest flame3 because 
the materials are always prepared for   
it4 ,the avidum genus auricularum       

7,lucretius7--the gazing populace       
receive greedily1 without examination1  
whatever soothes superstition and       
promotes wonder4    ,how many stories of
 this nature have1 in all ages1 been    
detected  and exploded in their infancy4
 ,how many more have been celebrated    
for a time and have afterward sunk into 
neglect and oblivion4 ,where  such      
reports1 therefore1 fly about1 the      
solution of the phenomenon  is obvious2 
and we judge in conformity to regular   
experience and  observation when we     
account for it by the known and natural 
principles  of credulity and delusion4  
,and shall we1 rather than have recourse
  to so natural a solution1 allow of a  
miraculous violation of the most        
established laws of nature8    ,i need  
not mention the difficulty of detecting 
a falsehood in  any private or even     
public history at the place where it is 
said  to happen2 much more when the     
scene is removed to ever so small  a    
distance4 ,even a court of judicature1  

with all the authority1  accuracy1 and  
judgment which they can employ1 find    
themselves often  at a loss to          
distinguish between truth and falsehood 
in the most  recent actions4 ,but the   
matter never comes to any issue if      
trusted  to the common method of        
altercation and debate and flying       
rumors1  especially when men's passions 
have taken part on either side4    ,in  
the infancy of new religions the wise   
and learned commonly  esteem the matter 
too inconsiderable to deserve their     
attention or  regard4 ,and when         
afterward they would willingly detect   
the cheat1  in order to undeceive the   
deluded multitude1 the season is now    
past1  and the records and witnesses    
which might clear up the matter have    
perished beyond recovery4    ,no means  
of detection remain but those which must
 be drawn from  the very testimony      
itself of the reporters2 and these1     
though always  sufficient with the      
judicious and knowing1 are commonly too 

fine to  fall under the comprehension of
 the vulgar4    ,upon the whole1 then1  
it appears that no testimony for any    
kind of  miracle has ever amounted to a 
probability1 much less to a proof2  and 
that even supposing it amounted to a    
proof1 it would be opposed by  another  
proof1 derived from the very nature of  
the fact which it would  endeavor to    
establish4 ,it is experience only which 
gives authority to  human testimony2 and
 it is the same experience which assures
 us of  the laws of nature4 ,when1      
therefore1 these two kinds of experience
  are contrary1 we have nothing to do   
but subtract the one from the  other1   
and embrace an opinion1 either on one   
side or the other1 with  that assurance 
which arises from the remainder4 ,but   
according to  the principle here        
explained1 this subtraction1 with regard
 to all  popular religions1 amounts to  
an entire annihilation2 and therefore   
we may establish it as a maxim1 that no 
human testimony can have such  force as 

to prove a miracle1 and make it a just  
foundation for any  such system of      
religion4    ,i beg the limitations here
 made may be remarked when ,i say that  
a miracle can never be proved1 so as to 
be the foundation of a  system of       
religion4 ,for ,i own that1 otherwise1  
there may possibly be  miracles or      
violations of the usual course of       
nature1 of such a kind  as to admit of  
proof from human testimony2 though      
perhaps it will  be impossible to find  
any such in all the records of history4 
,thus1  suppose all authors1 in all     
languages1 agree that from the first of 
,january1 #afjj1 there was a total      
darkness over the whole earth for  eight
 days2 suppose that the tradition of    
this extraordinary event  is still      
strong and lively among the people2 that
 all travelers who  return from foreign 
countries bring us accounts of the same 
tradition1  without the least variation 
or contradiction--it is evident that our
  present philosophers1 instead of      

doubting the fact1 ought to receive  it 
as certain1 and ought to search for the 
causes whence it might be  derived4 ,the
 decay1 corruption1 and dissolution of  
nature is an event  rendered probable by
 so many analogies1 that any phenomenon 
which seems  to have a tendency toward  
that catastrophe comes within the reach 
of  human testimony1 if that testimony  
be very extensive and uniform4    ,but  
suppose that all the historians who     
,england treat of should  agree that on 
the first day of ,january1 #afjj1 ,queen
 ,elizabeth died2  that both before and 
after her death she was seen by her     
physicians  and the whole court1 as is  
usual with persons of her rank2 that her
  successor was acknowledged and        
proclaimed by the parliament2 and that  
after being interred a month she again  
appeared1 resumed the throne1  and      
governed ,england for three years--,i   
must confess that ,i should be          
surprised at the concurrence of so many 
odd circumstances1 but should  not have 

the least inclination to believe so     
miraculous an event4 ,i  should not     
doubt of her pretended death1 and of    
those other public  circumstances that  
followed it2 ,i should only assert it to
 have been  pretended1 and that it      
neither was nor possibly could be real4 
,you  would in vain object to me the    
difficulty1 and almost impossibility1   
of deceiving the world in an affair of  
such consequence4 ,the wisdom  and solid
 judgment of that renowned queen1 with  
the little or no  advantage she could   
reap from so poor an artifice--all this 
might  astonish me2 but ,i would still  
reply that the knavery and folly of  men
 are such common phenomena1 that ,i     
should rather believe the most          
extraordinary events to arise from their
 concurrence than admit of  so signal a 
violation of the laws of nature4    ,but
 should this miracle be ascribed to any 
new system of religion1  men in all ages
 have been so much imposed on by        
ridiculous stories of  that kind that   

this very circumstance would be a full  
proof of a cheat1  and sufficient with  
all men of sense not only to make them  
reject the  fact1 but even reject it    
without further examination4 ,though the
 being  to whom the miracle is ascribed 
be in this case ,almighty1 it does not  
upon that account become a whit more    
probable1 since it is impossible  for us
 to know the attributes or actions of   
such a being otherwise  than from the   
experience which we have of his         
productions in the  usual course of     
nature4 ,this still reduces us to past  
observation1  and obliges us to compare 
the instances of the violation of truth 
in the testimony of men with those of   
the violation of the laws of  nature by 
miracles1 in order to judge which of    
them is most likely and  probable4 ,as  
the violations of truth are more common 
in the testimony  concerning religious  
miracles than in that concerning any    
other matter  of fact1 this must        
diminish very much the authority of the 

former  testimony1 and make us form a   
general resolution never to lend any    
attention to it1 with whatever specious 
pretense it may be covered4    ,lord    
,bacon seems to have embraced the same  
principles of  reasoning4 ',we ought1'  
says he1 'to make a collection or       
particular  history of all monsters and 
prodigious births or productions1 and1  
in a word1 of everything new1 rare1 and 
extraordinary in nature4 ,but  this must
 be done with the most severe scrutiny1 
lest we depart from  truth4 ,above all1 
every relation must be considered as    
suspicious which  depends in any degree 
upon religion1 as the prodigies of      
,livy3 and1  no less so1 every thing    
that is to be found in the writers of   
natural  magic or alchemy1 or such      
authors who seem1 all of them1 to have  
an  unconquerable appetite for falsehood
 and fable4' 7,nov4 ,org4 lib4 #b1  aph4
 #i47    ,i am the better pleased with  
the method of reasoning here delivered1 
as ,i think it may serve to confound    

those dangerous friends or  disguised   
enemies to the ,christian religion who  
have undertaken to  defend it by the    
principles of human reason4 ,our most   
holy religion is  founded on faith1 not 
on reason2 and it is a sure method of   
exposing it  to put it to such a trial  
as it is by no means fitted to endure4  
,to  make this more evident1 let us     
examine those miracles related in       
scripture2 and1 not to lose ourselves in
 too wide a field1 let us  confine      
ourselves to such as we find in the     
,pentateuch1 which we shall  examine    
according to the principles of these    
pretended ,christians1  not as the word 
or testimony of ,god himself1 but as the
 production  of a mere human writer and 
historian4 ,here1 then1 we are first to 
consider a book1 presented to us by a   
barbarous and ignorant people1  written 
in an age when they were still more     
barbarous1 and in all  probability long 
after the facts which it relates1       
corroborated by  no concurring          

testimony1 and resembling those fabulous
 accounts  which every nation gives of  
its origin4 ,upon reading this book1  we
 find it full of prodigies and miracles4
 ,it gives an account of a  state of the
 world and of human nature entirely     
different from the  present3 of our fall
 from that state2 of the age of man     
extended to  near a thousand years2 of  
the destruction of the world by a       
deluge2  of the arbitrary choice of one 
people as the favorites of heaven1 and  
that people the countrymen of the       
author2 of their deliverance from       
bondage by prodigies the most           
astonishing imaginable3 ,i desire anyone
  to lay his hand upon his heart1 and1  
after a serious consideration1  declare 
whether he thinks that the falsehood of 
such a book1 supported  by such a       
testimony1 would be more extraordinary  
and miraculous than  all the miracles it
 relates2 which is1 however1 necessary  
to make it  be received according to the
 measures of probability above          

established4    ,what we have said of   
miracles may be applied1 without any    
variation1  to prophecies2 and1 indeed1 
all prophecies are real miracles1 and as
  such only can be admitted as proofs of
 any revelation4 ,if it did not  exceed 
the capacity of human nature to foretell
 future events1 it would  be absurd to  
employ any prophecy as an argument for a
 divine mission or  authority from      
heaven2 so that upon the whole we may   
conclude that the  ,christian religion  
not only was at first attended with     
miracles1 but  even at this day cannot  
be believed by any reasonable person    
without  one4 ,mere reason is           
insufficient to convince us of its      
veracity2 and  whoever is moved by faith
 to assent to it is conscious of a      
continued  miracle in his own person    
which subverts all the principles of his
  understanding1 and gives him a        
determination to believe what is most   
contrary to custom and experience4      
,for hundreds of years1 miracles were   

about the only things that  happened4   
,they were wrought by thousands of      
,christians1 and testified  to by       
millions4 ,the saints and martyrs1 the  
best and greatest1  were the witnesses  
and workers of wonders4 ,even heretics1 
with the  assistance of the ,devil1     
could suspend the 'laws of nature4'     
,must  we believe these wonderful       
accounts because they were written  by  
'good men1' by ,christians1 'who made   
their statements in the  presence and   
expectation of death8' ,the truth is    
that these 'good  men' were mistaken4   
,they expected the miraculous4 ,they    
breathed the  air of the marvelous4     
,they fed their minds on prodigies1 and 
their  imaginations feasted on effects  
without causes4 ,they were incapable  of
 investigating4 ,doubts were regarded as
 'rude disturbers of the  congregation4'
 ,credulity and sanctity walked hand in 
hand4 ,reason  was danger4 ,belief was  
safety4 ,as the philosophy of the       
ancients was  rendered almost worthless 

by the credulity of the common people1  
so the proverbs of ,christ1 his religion
 of forgiveness1 his creed  of kindness1
 were lost on the mist of miracle and   
the darkness of  superstition4          
7,ingersoll's ,reply to ,black47        
,believers in miracles should not try to
 explain them4 ,there is but  one way to
 explain anything1 and that is to       
account for it by natural  agencies4    
,the moment you explain a miracle it    
disappears4 ,you should  depend not upon
 explanation1 but assertion4 ,you should
 not be driven  from the field because  
the miracle is shown to be unreasonable4
 ,you  should reply that all miracles   
are unreasonable4 ,neither should you   
be in the least disheartened if it is   
shown to be impossible4 ,the  possible  
is not miraculous4 ,you should take the 
ground that if  miracles were           
reasonable1 and possible1 there would be
 no reward  for believing them4 ,the    
,christian has the goodness to believe1 
while  the sinner asks for evidence4 ,it

 is enough for ,god to work miracles    
without being called upon to            
substantiate them for the benefit of    
unbelievers4 7,ingersoll's ,mistakes of 
,moses1 p4 #adf47    ,so when we are    
told that wine was made out of water1   
and bread and  fish out of nothing in   
large quantities1 we know that we are   
listening  to statements that simply go 
out of the field of credible testimony  
into the realm of supreme credulity4    
,such assertions require you to  believe
 not only what you have not seen1 but   
what all reason and  experience tell    
you1 you never can see4 ,they ask you   
not only to  believe in a past event1   
but in a past event outside of all      
reason1  unsupported by nature1 opposed 
to all natural laws1 beneath the  realm 
of reason1 out of the light of          
experience1 under the shadow  of        
superstition4 ,the great electric light 
of the intellect is turned  off at the  
church door4 7,helen ,h4 ,gardener4     
,men1 ,women1 and ,gods47          ,some

 ,extra ,miracles4    ,a snake talks1   
reasons1 and has more knowledge than    
,adam and ,eve4 ,see  third chapter of  
,genesis4    ,god talks to the snake in 
the same chapter4 ,on another occasion  
,god  spoke to a fish4 ,and the ,lord   
spake unto the fish1 and it vomited  out
 ,jonah upon dry land4 7,jonah #b 3     
#aj47    ,balaam's ass seems to have    
been able to talk1 and to see angels4   
,and  the ,lord opened the mouth of the 
ass1 and she said unto ,balaam1  ,what  
have ,i done unto thee1 that thou hast  
smitten me these three  times8 7,numbers
 #bb 3 #bh47          ,the ,great ,quail
 ,story4    ,and there went forth a wind
 from the ,lord1 and brought quails from
  the sea1 and let them fall by the     
camp1 as it were a day's journey  on    
this side 7thirty-three and one-fifth   
miles71 and as it were a  day's journey 
7thirty-three and one-fifth miles7 on   
the other side1  round about the camp   
and as it were two cubits 7three feet   
and four  inches7 high upon the face of 

the earth4 ,and while the flesh was  yet
 between their teeth1 ere it was chewed 
the wrath of the ,lord was  kindled     
against the people1 and the ,lord smote 
the people with a very  great plague4   
7,numbers #aa 3 #ca1 #cc47 ,and the     
people quailed before  the ,lord2 that  
is they quailed outwardly1 but not      
inwardly4          ,a ,suit of ,clothes 
,lasting ,forty ,years1 and even then   
,not ,old4    ,yea forty years didst    
thou sustain them in the wilderness1 so 
that  they lacked nothing2 their clothes
 waxed not old1 and their feet  swelled 
not4 7,neh4 #i 3 #ba47          ,lot's  
,wife turned into a ,pillar of ,salt4   
,the ,boston ,transcript knows of an    
erudite clergyman who spoke of the      
unfortunate woman of ,sodom as ,lot's   
lady who was transformed into  a        
monolith of chloride of sodium4         
,cattle which were ,killed ,several     
,times ,after they were ,dead4    ,and  
the ,lord did that thing on the morrow1 
and all the cattle of  ,egypt died1 but 

of the cattle of the children of ,israel
 died not  one4 7,ex4 #i 3 #f47    ,this
 is the first time they were killed1 so 
far as we know of4 ,the  immediate cause
 of their taking off is ascribed to     
,murrain4 ,in  the twenty-fifth verse of
 the same chapter it is fully implied   
that  they were killed again3 ,and the  
hail smote throughout all the land  of  
,egypt all that was in the field1 both  
man and beast2 and the hail  smote every
 herb of the field1 and brake every tree
 of the field4 ,now  it is fair to infer
 that a hail which brake every tree of  
the field  was destructive enough to    
kill animals4 ,this makes the second    
time  they were killed4    ,in the      
twelfth chapter of ,exodus and          
twenty-ninth verse we read that  some of
 the same cattle were killed again1     
making three times that  they died3 ,and
 it came to pass that at midnight the   
,lord smote all  the first born of the  
land of ,egypt1 from the first born of  
,pharaoh  that sat upon the throne unto 

the first born of the captive in the    
dungeon2 and the first born of cattle4  
,after these repeated deaths  of the    
cattle1 we find ,pharaoh and his        
horsemen in full pursuit of the  fleeing
 ,hebrews1 and ,pharaoh and his horsemen
 and horses1 were drowned  in the sea4  
,of course it is difficult for one who  
is carnally minded1  to understand how  
cattle can be killed so many times4     
,possibly the  ,society for the         
,prevention of ,cruelty to ,dumb        
,animals might have  done good service  
had it been in full working order in    
those days4          ,people ,get ,up in
 the morning ,dead4    ,and when they   
arose1 behold they were all dead        
corpses4 7,isaiah  #cg 3 #cf47          
,elisha ,returns to ,life4    ,and it   
came to pass1 as they were burying a    
man1 that1 behold1  they spied a band of
 men2 and they cast the man unto the    
sepulcher  of ,elisha3 and when the man 
7the corpse7 was let down1 and touched  
the bones of ,elisha1 he revived1 and   

stood up on his feet4 7#b ,kings  #ac 3 
#ba47    ,it would have been a great    
consolation to us1 if the writer had    
only  added a few lines more1 and told  
us what ,elisha did after he stood  up  
on his feet4 ,of course if he stood up1 
he could not stand on any  one else's   
feet than his own1 but did he climb out 
of the sepulcher  and go on his way     
rejoicing8 ,execrable historian to leave
 us in the  dark when we so greatly need
 light6 ,we fear the writer of ,matthew 
had this story in his mind1 when        
speaking of the earthquake at the       
crucifixion of ,christ4 ,he says1 ,and  
the graven were opened2 and many  bodies
 of the saints which slept1 arose1 and  
came out of the graves  after his       
resurrection1 and went into the holy    
city1 and appeared  unto many4--,came   
out of the graves after his             
resurrection2 but  they arose at the    
time of the earthquake1 and the         
resurrection did  not take place until  
the third day afterward4 ,what were they

 doing  all this time8 ,standing up in  
their graves1 dressed in their funeral  
wardrobe8 ,if they appeared unto many   
there is no mention of the fact  made by
 either ,jew or ,gentile4               
,,heaven4    ,elijah ,went to ,heaven in
 a ,chariot of ,fire4      ,and it came 
to pass as they still went on1 and      
talked1 that behold1  there appeared a  
chariot of fire1 and horses of fire1 and
 parted  them both asunder2 and ,elijah 
went up by a whirlwind into heaven4 7#b 
,kings #b 3 #aa47    ,the writer of     
,luke1 has given us almost a literal    
copy of this story  in telling of       
,jesus' ascent to heaven3    ,and he led
 them out as far as ,bethany1 and he    
lifted up his hands1  and blessed them2 
and it came to pass while he blessed    
them1 he was  parted from them and      
carried up into heaven4 7,luke #bd 3    
#ej1 #ea47    ,so then after the ,lord  
had spoken unto them1 he was received up
 into  heaven1 and sat on the right hand
 of ,god4 7,mark #af 3 #ai47    ,to     

these writers heaven was only a few     
miles away4 ,they had not the  faintest 
conception of the distance of the       
nearest fixed star3    ,and he 7,jacob7 
dreamed and behold a ladder set up on   
the earth  and the top of it reached to 
heaven3 and behold the angels of ,god   
ascending and descending on it4 7,gen4  
#bh 3 #ab47    ,the tower of ,babel was 
another method of reaching heaven4 ,the 
writers  of the gospels have no better  
ideas than the ancient ,jews had4    ,i 
give below1 a few out of many passages  
which show that the writers  of the ,new
 ,testament regarded heaven as only a   
few miles away4    ,and1 lo1 the heavens
 were opened4 7,mat4 #c 3 #af47    ,he  
saw the heavens opened4 7,mark #a 3     
#aj47    ,there came a voice from heaven
 saying4 7,mark #a 3 #aa47    ,and lo1 a
 voice from heaven saying4 7,mat4 #c 3  
#ag47    ,for the angel of the ,lord    
descended from heaven1 and came and     
rolled  back the stone from the door1   
and sat on it4 7,mat4 #bh 3 #b47    ,and

 there appeared an angel unto him from  
heaven4 7,luke #bb 3 #dc47    ,then came
 there a voice from heaven saying4      
7,john #ab 3 #bh47    ,i heard another  
voice from heaven saying4 7,john #ah 3  
#d47    ,all these and many more        
passages which might be cited go to show
 that  these writers supposed heaven to 
be but a short distance away4 ,there    
was a constant and familiar intercourse 
between the gods above and  men below4  
,the ,christian idea of heaven is but   
another form of the ,greek notion  of   
,mt4 ,olympus--it is not only borrowed1 
but vague and mythical  in the          
extreme--it is childish and has much of 
the flavor of ,santa  ,claus stories4   
,deluge4    ,the great flood in which   
the waters piled up at the rate of about
 eight  hundred feet per day for forty  
days was another of the extraordinary   
occurrences of ,bible record4 ,in these 
degenerate times a downfall of  three   
inches of rain1 for one day is usually  
sufficient to satisfy  everybody4 ,but  

think of about eight hundred feet per   
day6    ,a river turned into blood after
 it had just been transformed into      
blood3 ,and ,moses and ,aaron did so1 as
 the ,lord commanded2 and he  lifted up 
the rod1 and smote the waters that were 
in the river1 in the  sight of ,pharaoh1
 and in sight of his servants1 and all  
the waters  that were in the river were 
turned into blood4 ,and the fish that   
was in the river died2 and the river    
stank1 and the ,egyptians could  not    
drink of the water of the river2 and    
there was blood throughout  all the land
 of ,egypt4 ,and the magicians of ,egypt
 did so with their  enchantments4 7,ex4 
#g 3 #bj1 #ba1 #bb47 ,the magicians     
turned a river of  blood into blood1 and
 killed dead fish1 eh8          ,the    
,ass and the ,calf4    ,and he took the 
7golden7 calf which they had made1 and  
burnt it in  the fire1 and ground it to 
powder1 and strewed it upon the waters1 
and made the children of ,israel drink  
of it4 7,ex4 #cb 3 #bj47    ,but as gold

 does not burn in a fire1 nor can it be 
ground to powder1  or strewed upon the  
waters1 or drunk1 we are forced to      
conclude that  the author of this little
 golden calf story1 must have been an   
ass4                ,,jesus ,,christ4   
,the ,genealogy of ,jesus4    ,matthew  
7#a 3 #ag7 says1 ',so all the           
generations from ,abraham to ,david  are
 fourteen generations2 and from the     
carrying away into ,babylon  are        
fourteen generations2 and from the      
carrying away into ,babylon  unto       
,christ are fourteen generations4'      
,luke 7#c 3 #bc-ch7 relates ,christ's   
genealogy1 and gives forty-three        
generations between ,david and ,christ1 
these two persons being  included4 ,here
 then in the genealogy of the same      
person is an  utterly irreconcilable    
discrepancy of fifteen generations4     
,this  is truly a bad beginning4        
,although these two accounts may both be
  false they cannot possibly both be    
true4 ,if 'all the generations1'  from  

,david to ,jesus1 were only             
'twenty-eight1' as given by ,matthew1   
there could not possibly have been at   
the same time1 'forty-three'  of them as
 given by ,luke4 ,the case becomes much 
worse1 however1 when  we discover that1 
with the exception of ,jesus1 ,joseph1  
and ,david1  these two authors give     
entirely different sets of men4 ,since  
it is  utterly impossible for the same  
individual to have descended through    
both of these lines of ancestors1 it is 
equally impossible for both  of these   
accounts to be true4 7,j4 ,r4 ,kelso's  
,bible ,analyzed47    ,on the first     
glance these genealogies1 as given by   
,matthew and  ,luke1 are so evidently   
different that it has been the ordinary1
 if  not invariable practice of         
,christian harmonists and commentators  
to  represent the former ,evangelist as 
recording the descent of ,joseph1  while
 the latter ,evangelist is said to have 
given the pedigree of  ,mary4 ,we will  
say nothing of the plausibility of this 

explanation1  which acknowledges the    
genealogies to be wholly different1 and 
supposes  they belong to two persons4   
,our questions must rather effect the   
truthfulness of this mode of explaining 
away the difficulty4 ,let the  reader   
bear in mind how ,matthew states that   
',jacob begat ,joseph the  husband of   
,mary1' and how ,luke's words are       
',joseph which was the son  of ,heli1'  
and then let the reader say whether it  
is truthful to allege  that these       
different genealogies belong to         
different individuals4 ,is  it not plain
 that each of them professes to trace   
the lineal descent  of one and the same 
man1 ,joseph8 ,if we are still to be    
told that when  ,matthew professes to   
give the descent of ,joseph1 he is to be
 understood  as giving the descent of   
,mary1 then we simply rejoin that such  
an  explanation is nothing more nor less
 than an abandonment of the idea  of    
inspirational infallibility2 for it     
represents the ,bible as saying  one    

thing and meaning another4 7,mc,naught1 
,doctrine of ,inspiration47             
,when was ,jesus ,born8    ,as to the   
time when ,jesus was born1 we have no   
positive  information4 ,matthew says he 
was born in ,herod's time1 and that     
,herod  caused all the little children  
to be killed on account of him4 ,luke   
says ,jesus was born in the time of     
,cyrenius1 when ,augustus ,csar gave    
orders that all the people should be    
taxed4 ,now1 ,cyrenius succeeded        
,archelaus1 who reigned ten years after 
the death of ,herod4 ,here is a         
contradiction that cannot be explained  
away4 ,the exact day of ,herod's  death 
can be almost arrived at1 as shown by   
,josephus1 who says that  on the night  
preceding the death of ,herod there was 
an eclipse of  the moon4 ,in calculating
 back to the time of this eclipse1 it is
  found to have occurred on the fourth  
of ,march1 four years before  ,christ2  
another perplexing discrepancy4 ,matthew
 says he was born  in the days of       

,herod1 and ,john says it was in the    
days of ,cyrenius1  fourteen years      
afterward4 ,again1 ,mark and ,luke say  
,jesus began to be  thirty years of age 
in the fifteenth year of the reign of   
,tiberius1  the very day of whose       
accession is known2 and by counting     
back1 we  find that ,jesus must have    
been born four years before the         
,christian  era1 which disagrees        
entirely with the statement of ,matthew4
    ,professor ,john ,fiske remarks that
 while the ,jesus of the dogma is  the  
best known1 the ,jesus of history is the
 least known of all the  eminent names  
in history4 ,persons who had given much 
attention to  the subject affirmed that 
there were not less than one hundred and
  thirty-two different opinions as to   
the year in which the ,messiah          
appeared4 7,conflict ,between ,religion 
and ,science1 p4 #ahd47    ,dr4 ,adam   
,clarke1 on observations of ,luke #b 3  
#h1 in his ,commentary says3  ,the      
nativity of ,jesus in ,december should  

be given up4 ,the ,egyptians  placed it 
in ,january2 ,wagenseil in ,february2   
,bochart in ,march4 ,some  mentioned by 
,clemens ,alexandrine in ,april2 others 
in ,may4 ,epiphanius  speaks of some who
 placed it in ,june1 and others supposed
 it to have  been in ,july4 ,wagenseil1 
who was not sure of ,february1 fixed it 
as  probably in ,august2 ,lightfoot on  
the fifteenth of ,september4 ,but the   
,latin church ,catholic1 supreme in     
power and infallible in judgment1       
placed it on the twenty-fifth of        
,december1 the very day on which the    
ancient ,romans celebrated the feast of 
their goddess1 ,bruma4 ,pope  ,julius   
,i4 7in the fourth century7 made the    
first alteration1 and  it appears to    
have been done for this reason4 ,the    
,christians often  aim to make an       
argument that the chronology of the     
,christian era is  established by the   
confirmation that is given by the years 
being  numbered from the supposed birth 
of ,jesus1 but it is no proof at  all4  

,the idea of counting the years from the
 advent of ,jesus was not  thought of   
for several centuries after the time    
when the vague legends  said he was     
supposed to have lived4 ,the plan of    
numbering the years  from that          
apocryphal event was first invented by a
 monk1 ,dionysius  ,exiguus1 about #ecj 
after ,christ4 ,it was introduced into  
,italy not  long afterward1 and was     
propagated by ,bede1 who died in #gce4  
,it was  ordered to be used by the      
bishops in the ,council of ,chalcedon in
 #haf1  but it was not generally        
employed for several centuries          
afterward4 ,it  was not legalized until 
the year #ajjj4 ,charles ,,iii4 of      
,germany was the  first sovereign who   
added ,in the year of our ,lord to his  
reign1 in  #hgi4 7,see ,haydn's         
,dictionary of ,dates1 and ,encyclopedia
 of ,chronology47    ,now1 in           
recapitulation1 let us see how much1 by 
the common sense  method of interpreting
 the gospels1 we have been forced to    

reject  as incredible4    ,first1 we    
have seen that ,joseph's dream          
concerning the immaculate  conception   
was1 after all1 only a dream1 and that  
wonderful dreams are  not uncommon2     
,samson's mother having had one which is
 so identical  with ,joseph's1 that we  
are persuaded that the dream of the     
latter  is but a copy of the dream of   
the former2 that almost all men of      
distinction in ancient times were       
reported to have had wonderful          
prodigies attending their conception and
 birth1--and that there is no  evidence 
in the gospels of the resurrection of   
,jesus4 ,paul saw him in  a vision1 that
 is1 in his mind's eye1 but does not    
claim to have seen  him in the flesh4   
,and of the ascension1 it is a          
self-evident fiction4    ,the miracles  
are not only incredible from their being
 incompatible with  and contrary to     
human experience1 but the manner in     
which they are  related proves that they
 never were performed4 7,see ,miracles47

 ,and  concerning the moral teachings of
 ,jesus we find great imperfection4 ,he 
did not come to save all men1 but only  
the lost sheep of the house of  ,israel2
 he taught that the end of the world was
 nigh at hand1 when a  great physical   
revolution should usher in the kingdom  
of heaven1 but  it did not come4 ,we    
find also that ,jesus did not respect   
the rights  of property2 that he        
despised this world2 that he condemned  
the rich  because they were rich1 and   
made great promises to the poor because 
they were poor2 that he professed to    
pardon sin1 and on one occasion         
pardoned a person's sins for washing his
 feet2 that he exhibited an  imperfect  
sense of justice in a great many        
instances2 and1 lastly1  we find that   
there is no history of him excepting the
 gospels1 and in  these there is no     
unquestionable record of the time when  
or the place  where he was born4 ,we are
 forced to conclude that if ever there  
was  such a person as ,jesus of         

,nazareth1 we have no trustworthy       
sources  of positive knowledge          
concerning him4          ,christianity  
,rests ,upon a ,dream4    ,now the birth
 of ,jesus ,christ was on this wise3    
,when as his mother  ,mary was espoused 
to ,joseph1 before they came together1  
she was found  to be with child of the  
,holy ,ghost4 ,then ,joseph her husband1
 being a  just man and not willing to   
make her a public example1 was minded to
  put her away privily4 ,but while he   
thought on these things1 behold1  the   
angel of the ,lord appeared to him in a 
dream1 saying1 ,joseph  thou son of     
,david1 fear not to take unto thee ,mary
 thy wife1 for that  which is conceived 
in her is of the ,holy ,ghost4 7,mat4 #a
 3 #ah-bj47    ,before they came        
together1 she was found to be with child
 of the  ,holy ,ghost4    #a4 ,how could
 any one but ,mary say who the father of
 the child was8    #b4 ,if the          
conception was miraculous then neither  
,mary nor any one  else could know ought

 of the paternity of the child4    #c4  
,mary says nothing about the            
overshadowing of the ,holy ,ghost4      
#d4 ,who found out that ,joseph had had 
such a dream8    #e4 ,was it duly       
reported and verified then and there8   
#f4 ,the book that relates the dream is 
anonymous and does not appear  in       
history until ,a4 ,d4 #ahj-ahb4    #g4  
,the writers of the other three gospels 
know nothing of this dream4    #h4      
,there is no evidence that the writer of
 the first gospel ever  personally knew 
,mary4    #i4 ,luke 7#a 3 #cj7 says that
 it was to ,mary that the angel of the  
,lord appeared4    #aj4 ,only a dream6  
,the corner-stone of ,christianity rests
 upon a  dream6 ,take away this dream   
and ,christianity has nothing left4     
,,the ,,golden ,,rule4    ,the moral    
teachings of the ,bible are not         
original4 ,back of the pyramids  in     
pre-historic times mothers taught their 
children to be kind to each  other4 ,not
 from heaven but out of the human heart 

came the golden  rule4 ,a mother's love 
was sufficient to reveal this best rule 
of  life4 ,human inspiration is the only
 inspiration needed to call forth  the  
expression--,do unto others as ye would 
have them do unto you4    ,sixty years  
before the ,christian era1 ,hellel1 a   
,jewish rabbi wrote3  ,do not do to     
others1 what you would not like others  
to do to you4    ,two hundred and eighty
 years before ,christ1 ,epicurus said3  
,it is  more blessed to give than to    
receive4    ,three hundred and fifty    
years before ,christ1 ,socrates said3   
,act  toward others as you desire them  
to act toward you4    ,three hundred and
 seventy years before ,christ1          
,aristippus said3  ,cherish reciprocal  
benevolence1 which will make you as     
anxious for  another's welfare as your  
own4    ,three hundred and eighty-five  
years before ,christ1 ,aristotle wrote3 
,we should conduct ourselves toward     
others1 as we would have them  act      
toward us4    ,four hundred years before

 ,christ1 ,sextus said3 ,what you wish  
your  neighbors to be to you1 such be   
also to them4    ,four hundred and      
twenty years before ,christ1 ,plato     
wrote3 ,may ,i do  to others as ,i would
 have them do to me4    ,five hundred   
years before ,christ1 ,confucius taught3
 ,do unto another  what you would have  
him do to you1 and do not to another    
what you  would not have him do unto    
you3 it is the foundation principle of  
all the rest4 7#bdth ,maxim ,confucius47
 ,jesus concludes by saying1  ,for this 
is the law and the prophets1 and        
,confucius closes his rule  by          
observing1 ,thou only needst this law   
alone2 it is the foundation  and        
principle of all the rest4    ,and it   
should not be overlooked that ,jesus1 in
 thus attributing  the golden rule to   
the law and the prophets1 disclaims its 
authorship4 ,confucius does the same4   
,six hundred years before ,christ1      
,thales said3 ,avoid doing what you     
would blame others for doing4    ,six   

hundred and fifty years before ,christ1 
,pittacus taught3 ,do not  do to your   
neighbor what you would take ill from   
him4    ,that the system of morals      
propounded in the ,new ,testament       
contains  no maxim which had not been   
previously enunciated1 and that some of 
the most beautiful passages in the      
apostolic writings are quotations  from 
,pagan authors1 are well known to every 
scholar2 and so far from  supplying1 as 
some suppose1 an objection against      
,christianity1 it is  a strong          
recommendation of it1 as indicating the 
intimate relation  between the doctrines
 of ,christ and the moral sympathies of 
mankind in  different ages4 ,but to     
assert that ,christianity communicated  
to man  moral truths previously unknown1
 argues on the part of the assertor1    
either gross ignorance or else wilful   
fraud4 7,buckle1 ,history of            
,civilization1 vol4 #a1 p4 #abi47       
,did space admit1 ,i could cite numerous
 passages from ,enoch in close          

correspondence with the ,new ,testament 
scripture1 in many cases almost  word   
for word4 ,in that book1 as in the      
,talmud1 and as was held by  the ,jews  
in general 7saving the ,sadducees71 may 
be found the exact  doctrines taught by 
,jesus relative to the ,son of ,man     
coming in the  clouds of heaven1 the    
resurrection of the dead1 the day of    
judgment1  the punishment of the wicked 
in everlasting fire1 and the reward  of 
the righteous in heaven4 ,the           
eschatology of ,jesus is borrowed  in   
toto from that prevalent in ,judea      
during his lifetime4 ,not one  single   
new idea respecting the 'four final     
things1' death1 judgment1  heaven1 and  
hell1 can be found in ,jesus' teachings 
as embodied in  the gospels4--,wm4      
,emmette ,coleman4          ,jesus an   
,essene4    ,of the resemblance between 
the ,essenes and the followers of       
,christ  in their principles and        
practices1 ,i will let a ,christian     
writer  speak--,christian ,d4 ,ginsburg1

 ,,ll4 ,d41 who is a leading contributor
 to  ,alexander's new edition of        
,kitto's ,cyclopedia1 the most orthodox 
of the  chief ,english ,bible           
dictionaries4 ,i will read a few        
extracts from an  essay entitled1 ',the 
,essenes ,their ,history and            
,doctrines4' ,dr4 ,ginsburg  says3 ',the
 identity of many of the precepts and   
practices of  ,essenism and             
,christianity is unquestionable4        
,essenism urged on its  disciples to    
seek first the kingdom of ,god and his  
righteousness2  so did ,christ4 7,mat4  
#f 3 #cc1 and ,luke #ab 3 #ca47 ,the    
,essenes forbade  the laying up of      
treasures upon earth2 so did ,christ4   
7,mat4 #f 3 #ai1  #ba47 ,the ,essenes   
demanded of those who wished to join    
them1 to sell  all their possessions1   
and to divide it among the poor         
brethren2  so ,christ4 7,mat4 #ai 3 #ba1
 and ,luke #ab 3 #cc47 ,the ,essenes had
 all  things in common1 and appointed   
one of the brethren as steward to       

manage the common bag2 so the primitive 
,christians4 7,acts #b 3 #dd1  #de2 #d 3
 #cb1 #cd1 and ,john #ab 3 #f2 #ac 3    
#bi47 ,essenism regarded all its        
members on the same level1 forbidding   
the exercise of authority of  one over  
the other1 and enjoining mutual service2
 so ,christ4 7,mat4  #bj 3 #be-bh1 and  
,mark #i 3 #ce1 #cg2 #aj 3 #db1 #de47   
,essenism commanded its  disciples to   
call no man master upon the earth2 so   
,christ4 7,mat4 #bc 3  #h1 #i47         
,essenism laid the greatest stress on   
being meek and lowly in  spirit2 so     
,christ4 7,mat4 #e 3 #e1 #bi47          
',christ commended the poor in spirit1  
those who hunger after  righteousness1  
the merciful1 the pure in heart and the 
peacemakers2  so the ,essenes4444       
,christ combined the healing of the body
 with that  of the soul2 so the         
,essenes4 ,like the ,essenes1 ,christ   
declared that  the power to cast out    
evil spirits1 to perform miraculous     
cures1 etc41  should be possessed by his

 disciples as signs of their belief4    
7,mark  #af 3 #ag2 comp4 also ,mat4 #aj 
3 #h1 and ,luke #i 3 #a1 #b2 #aj 3 #i47 
,like  the ,essenes1 ,christ commanded  
his disciples not to swear at all1 but  
to say yea1 yea1 and nay1 nay4 ,the     
manner in which ,christ directed  his   
disciples to go on their journey 7,mat4 
#aj 3 #i1 #aj7 is the same  which the   
,essenes adopted when they started on a 
mission of mercy4 ,the  ,essenes1 though
 repudiating offensive war1 yet took    
weapons with them  when they went on a  
perilous journey3 ,christ enjoined his  
disciples  to do the same thing4 7,luke 
#bb 3 #cf47 ,christ commended that      
elevated  spiritual life1 which enables 
a man to abstain from marriage for the  
kingdom of heaven's sake1 and which     
cannot be attained by all men  save     
those to whom it is given 7,mat4 #ai 3  
#aj-ab2 comp4 also #a ,cor4 #h72  so the
 ,essenes1 who1 as a body1 in waiting   
for the kingdom of heaven1  abstained   
from connubial intercourse4 ,the        

,essenes did not offer animal           
sacrifices1 but strove to present their 
bodies a living sacrifice1  holy and    
acceptable1 unto ,god1 which they       
regarded as a reasonable  service2 the  
apostle ,paul exhorts the ,romans to do 
the same4 7,rom4 #ab 3  #a47 ,it was the
 great aim of the ,essenes to live such 
a life of  purity and holiness as to be 
the temples of the holy spirit and to be
  able to prophesy2 the apostle ,paul   
urges the ,corinthians to covet to      
prophesy4 7#a ,cor4 #ad 3 #a1 #ci47     
,when ,christ pronounced ,john to be    
,elias  7,mat4 #aa 3 #ad71 he declared  
that the ,baptist had already attained  
to that spirit and power which the      
,essenes strove to obtain in their      
highest stage of purity4 ,it will       
therefore hardly be doubted that our    
,savior himself belonged to this holy   
brotherhood4 ,this will especially  be  
apparent when we remember that the whole
 ,jewish community1 at the  advent of   
,christ1 was divided into three parties1

 the ,pharisees1  the ,sadducees1 and   
the ,essenes1 and that every ,jew had to
 belong  to one of these sects4 ,jesus1 
who in all things conformed to ,jewish  
law1 who was holy1 harmless1 undefiled1 
and separate from sinners1  would       
naturally associate himself with that   
order of ,judaism which  was most       
congenial to his holy nature4 ,moreover1
 the fact that  ,christ1 with the       
exception of once1 was not heard of in  
public  till his thirtieth year1        
implying that he lived in seclusion with
  this fraternity1 and that though he   
frequently rebuked the ,scribes1        
,pharisees1 and ,sadducees1 he never    
denounced the ,essenes1 strongly        
confirms this conclusion4444 ,the       
accounts given by ,josephus first       
mentioned their existence in the days of
 ,jonathan the ,maccabaean1  ,b4 ,c4    
#aff2 and they most unquestionably show 
that the ,essenes existed  at least two 
centuries before the ,christian era1 and
 that they at  first lived among the    

,jewish community at large4 ,their      
residence at  ,jerusalem is also evident
 from the fact that there was a gate    
named  after them4 ,when they ultimately
 withdrew themselves from the rest  of  
the ,jewish nation1 the majority of them
 settled on the northwest  shore of the 
,dead ,sea1 sufficiently distant to     
escape its noxious  exhalations1 and the
 rest lived in scattered communities    
throughout  ,palestine and ,syria4 ,both
 ,philo and ,josephus estimated them to 
be  above four thousand in number4 ,this
 must have been exclusive of women  and 
children4 ,we hear very little of them  
after this period 7that  is1 #dj ,a4    
,d472 and there can hardly be any doubt 
that1 owing to the  great similarity    
which existed between their precepts and
 practices1  and those of the primitive 
,christians1 the ,essenes1 as a body1   
must  have embraced                     
,christianity4'--,underwood1 in         
,underwood-,marples ,debate4            
,jesus' ,teachings ,not up to the ,moral

 ,standard of ,to-day4    #a4 ,jesus    
failed to explicitly teach any of the   
cardinal human  virtues4 ,if he taught  
kindness and forgiveness it was usually 
at the  expense of justice4    #b4 ,he  
nowhere explains and inspires           
self-reliance and individual  liberty4  
#c4 ,he nowhere condemns kingcraft1     
priestcraft and tyranny4 ,he opposes    
their abuses1 but not the radical evils 
out of which they spring4    #d4 ,he has
 no just ideas of marriage and divorce4 
#e4 ,he nowhere explains the nature of  
heaven and hell4    #f4 ,he does not    
teach the value of economy and thrift1  
but turns people  loose with the notion 
that they must take no thought for the  
morrow4    ,the following saying of     
,jesus exhibits the lack of a high moral
  sense of justice1 and also the fact   
that he does not pretend to be  the     
savior of the whole human race4 ,he said
 to his own countrymen3  ,unto you it is
 given to know the mystery of the       
kingdom of ,god1 but  unto them that are

 without1 all these things are done in  
parables2  that seeing they may see1 and
 not perceive2 and hearing they may     
hear1 and not understand2 lest at any   
time they should be converted1  and     
their sins be forgiven them4 7,mark #d 3
 #aa47    ,from this we learn that      
,jesus did not desire to save the       
,gentiles2  the parabolical style was   
used in order to prevent them from      
becoming  converted and having their    
sins pardoned4    ,in addition to this  
imperfection of the moral sense1 ,jesus 
was  sometimes unforgiving in his spirit
 and practice4 ,he says on one          
occasion3 ,whosoever shall deny me      
before men1 him will ,i also deny       
before my father which is in heaven4    
7,mat4 #aj 3 #cc47    ,it is true that  
he taught his disciples to love their   
enemies1 but it  is a precept he did not
 observe himself2 he allowed himself to 
speak  of those who did not accept his  
teachings as1 fools1 hypocrites1        
thieves1 serpents1 vipers1 and many     

other abusive epithets1  which clearly  
exhibit on his part anger and hatred4   
,we have another  instance of his       
unforgiving spirit in that myth of the  
dying thief on  the cross4 ,it is there 
recorded that ,jesus prayed for the     
forgiveness  of his enemies1 but had he 
been consistent with that prayer1 he    
would  not have pardoned one thief      
without also pardoning the other4 ,when 
he could ask ,god to forgive his        
enemies1 it would have been demanded  by
 his own rule1 that he also forgive     
them2 but1 on the contrary1 he  only    
forgives the malefactor who spoke words 
in his praise4 ,this spirit  is carried 
out in the doctrine of future rewards   
and punishments4          ,jesus        
,exhibits an ,imperfect ,sense of       
,justice4    ,in failing to recognize   
the rights of property2 in his          
denunciation of  the rich2 in his       
teachings of submission to wrong2 in his
 professing  to pardon sin1 even before 
it is asked for1 ,jesus errs4 ,this     

moral  sense is lacking in his teachings
 concerning ,god4 ,take this as an      
illustration3 ,which of you shall have a
 friend1 and shall go unto  him at      
midnight1 and say unto him1 ,friend1    
lend me three loaves2 for a  friend of  
mine in his journey is come to me1 and  
,i have nothing to set  before him4 ,and
 he from within shall answer and say1   
,trouble me not2  the door is now shut1 
and my children are with me in bed2 ,i  
cannot  rise and give thee4 ,i say unto 
you1 ,though he will not rise and give  
him1 because he is his friend1 yet      
because of his importunity he will  rise
 and give him as many as he needeth4    
7,luke #aa 3 #ae47    ,and so it is with
 ,god1 he leads us to believe1 for      
though he is our  friend he will not    
grant our requests2 but if we annoy and 
tease  him1 at last1 worn out1 he will  
answer our prayers to get rid of  us4   
,therefore1 ,ask and it shall be given  
you2 for every one that  asketh         
receiveth4    ,the parable of the       

unfortunate widow is another instance in
 point3  ,there was in a city a judge   
who feared not ,god1 neither regarded   
man  same kind of judges in our cities  
now4 ,and there was a widow in that     
city1 and she came unto him1 saying1    
,avenge me of mine adversary4 ,and  he  
would not for a while2 but afterwards he
 said within himself1 ,though  ,i fear  
not ,god1 nor regard man1 yet because   
this widow troubleth me1  ,i will avenge
 her1 lest by her continual coming she  
weary me4 7,luke  #ah 3 #b-f47 ,it is   
just so in praying to ,god4 ,he may not 
hear you or  heed you at first1 yet by a
 continual coming and troubling him1  he
 must of necessity at last become weary 
and grant you the desires  of your      
heart1 in order to escape being         
troubled4    ,at one time the scribes   
and ,pharisees brought a woman to ,jesus
 who  had been taken in the act of      
adultery1 and asked for his judgment4   
,he  said3 ,he that is without sin among
 you let him first cast a stone  at her4

 ,this was a well-directed rebuke1 and  
they felt it1 and  they went out one by 
one1 beginning at the eldest even unto  
the  last4 ,then ,jesus1 standing alone 
with the woman1 asks1 ,woman where  are 
those thine accusers8 hath no man       
condemned thee8 ,she said1  ,no man1    
,lord4 ,and ,jesus said unto her1       
,neither do ,i condemn thee2  go and sin
 no more4 7,john #h 3 #g-aa47    ,in all
 parts of the ,bible adultery is        
condemned1 and by all civil  laws it is 
now prohibited1 and all religious       
teaching forbids it1 and  there is no   
reason in this case why ,jesus should   
not have condemned  the act1 even while 
he showed mercy to the actor4 ,here as  
elsewhere  ,jesus shows mercy at the    
expense of justice4 ,were these         
principles  carried out in life1 the    
criminal would go untried and           
unpunished4    ,go into the village over
 against you1 and straightway you shall 
find an ass tied1 and a colt with her2  
loose them and bring them unto  me4 ,and

 if any man say aught unto you1 ye shall
 say1 ,the ,lord hath need  of them1 and
 straightway he will send them4 ,all    
this was done1 that it  might be        
fulfilled which was spoken by the       
prophet1 saying1 ,tell ye the  daughter 
of ,zion1 ,behold1 thy king cometh unto 
thee1 meek1 and sitting  upon an ass1   
and a colt1 the foal of an ass4 ,and the
 disciples went  and did as ,jesus      
commanded them1 and brought the ass1 and
 the colt1  and put on their clothes1   
and set him thereon4 7,mat4 #ba 3 #b-g47
    ,the writer would have us believe   
that ,jesus rode upon two asses at      
once2 but the prophet who could invent  
such a story must have been  an ass     
himself to suppose that ,jesus could    
ride upon two donkeys  of such unequal  
size at one time4 ,it was not the       
prophet1 however1  who perpetrated this 
outrage upon common sense1 but the      
writer of  ,matthew1 whoever he was4    
,mark1 ,luke1 and ,john mentioned the   
affair1  and all agree in speaking of   

one ass only4 ,had the writer read the  
prophet aright1 he would have quoted it 
differently1 ,behold thy ,king  cometh  
unto thee1 444 lowly1 and sitting upon  
an ass2 even a colt1  the foal of an    
ass4 7,zech4 #i 3 #i47    ,another      
instance of this disregard of the       
interests of others is  exhibited by    
,jesus where he casts the devils out of 
two men and permits  them to enter the  
swine1 and the swine ran down a steep   
place into  the sea and perished in the 
waters4 ,mark 7#e 3 #ab7 says there were
  about two thousand head1 but there is 
not a word said about the equity  of the
 proceeding4 ,in this case ,jesus does  
not offer any compensation  for the     
destruction of property which had been  
caused by him4    ,he does not make even
 an apology or an explanation4 ,no      
wonder1 then1  that the people became   
alarmed at this and asked him to go on  
his  journey with as little delay as    
possible3 ,the whole city came out  to  
meet ,jesus3 and when they saw him1 they

 besought him that he would  depart out 
of their coasts4 7,mat4 #h 3 #cd47      
,another instance of this lack of the   
sense of justice is displayed  in the   
parable of ,dives and ,lazarus4 ,the one
 goes to heaven1 that  is1 to ,abraham's
 bosom1 because he was poor1 and the    
other to hell1  because he was rich4    
,say what we may our civilization is    
built upon  wealth4 ,civilization1 the  
highest and noblest estate of man1 is   
achieved by the utter repudiation of    
poverty4 ,the legitimate love of  money 
is the spur of all human progress4      
,civilization would speedily  degenerate
 into barbarism if this respect for     
property was removed4    ,his views of  
poverty are in harmony with his         
teachings on other  human interests3    
,lay not up for yourselves treasures    
upon earth2  ,take no thought for the   
morrow2 for the morrow shall take       
thought  for the things of itself4 ,how 
evident it is that one of the most      
essential virtues of life is here       

repudiated4    ,thoughtfulness about the
 future is a distinguishing trait of a  
wise  man4 ,to take no thought for the  
morrow would be as foolish as for one   
to bind himself hand and foot on the    
approach of his enemy4 ,science         
inspires man with earnest inquiry about 
the morrow1 and also enables  him by his
 perception of it how better to live    
to-day4    ,give to him that asketh     
thee1 and from him that would borrow of 
thee1  turn not thou away4 7,mat4 #e 3  
#db47 ,society as it now exists would   
not  last a single day if his command   
were obeyed4 ,borrowing and lending  is 
poor business1 even as it is now carried
 on1 but what it would  become under the
 universal practice it would be         
impossible to guess4    ,and if ye lend 
to them of whom ye hope to receive1 what
 thank have  ye8 ,for sinners also lend 
to sinners1 to receive as much again4   
,but  love ye your enemies1 and do good1
 and lend1 hoping for nothing  again4   
7,luke #f 3 #cd47 ,so impracticable a   

precept is this1 that no  people have   
ever practiced it1 nor could it be      
carried out without  the demoralization 
and overthrow of civilization4          
,jesus ,teaches the ,duty of ,submission
 to ,wrong4    ,the general doctrines of
 resignation and contentment are        
incompatible  with strength of character
 and progress in life4 ,the most worthy 
members of society everywhere are just  
those people who have the least         
resignation and contentment4 ,jesus does
 not seem to have cherished  these      
conditions himself4 ,he was neither     
contented nor resigned to  the social   
status about him4 ,the powers that be   
did not seem to  him to be from above1  
but from beneath1 and he accordingly    
waged war  upon the existing social     
evils4 ,but ,jesus also teaches the duty
 of  submission to wrong3 ,and unto him 
that smiteth thee on the one cheek1     
offer also the other2 and him that      
taketh away thy cloak forbid not  to    
take thy coat also4 ,give to every man  

that asketh of thee2 and of  him that   
taketh away thy goods1 ask them not     
again4 7,luke #f 3 #bi1  #cj47 ,just    
think of it6 ,and of him that taketh    
away thy goods1 ask them  not again4    
,society would be overthrown in a day if
 this command was  carried out4 ,we     
should have no commerce1 no law         
protecting our various  interests1 no   
civilized society4 ,paul echoes the same
 notion when he  says1 ,now1 therefore1 
there is utterly a fault among you1     
because  ye go to law one with another4 
,why do ye not rather take wrong8 ,why  
do ye not rather suffer yourselves to be
 defrauded8 7#a ,cor4 #f 3 #g47         
,suffer yourselves to be defrauded6 ,if 
human life has any virtue at all1  it   
surely consists in some degree in doing 
the very opposite1 that is1  in not     
suffering ourselves to be defrauded4 ,it
 is true that love seems  at first sight
 to be an all-important virtue1 and one 
incapable of  abuse2 but such love as   
induces us to submit to wrong is        

spurious4 ,in  the world as it exists   
about us1 we are culpable when we suffer
  ourselves to be defrauded4 ,the common
 virtues which are recognized by  all   
men are courage and resistance to wrong4
 ,everywhere our eyes turn1  we look to 
see the hero who nobly resists the      
wrongs and frauds which  the powerful   
perpetrate upon the weak and helpless4  
,resistance to  tyrants is the will of  
,god is the modern conception of duty4  
,and in  accordance therewith we have   
laws prohibiting wrong and fraud4       
,besides  there is no manliness1        
self-reliance1 or self-respect          
compatible with  such craven submission1
 which is spiritless and purposeless4   
,john  ,stuart ,mill observes of        
,christianity3 ,its ideal is negative   
rather  than positive2 passive rather   
than active2 innocence rather than      
nobleness2 abstinence from evil rather  
than energetic pursuit of  good4 ,in its
 precepts 7as has been well said71 'thou
 shalt not'  predominates over 'thou    

shalt4'          ,immoral ,teachings of 
,jesus4    ,suppose ye that ,i am come  
to give peace on earth8 ,i tell you nay2
  but rather division4 7,luke #ab 3     
#ea47    ,for ,i am come to set a man at
 variance against his father1 and a     
daughter against her mother1 and the    
daughter-in-law against her             
mother-in-law4 7,mat4 #aj 3 #ce47    ,i 
am come to send fire on earth2 and what 
will ,i1 that it be already  kindled4   
7,luke #ab 3 #di47    ,for from         
henceforth there shall be five in one   
house divided1 three  against two1 and  
two against three4    ,the father shall 
be divided against the son1 and the son 
against the  father2 the mother against 
the daughter1 and the daughter against  
the mother2 the mother-in-law against   
her daughter-in-law1 and the            
daughter-in-law against the             
mother-in-law4 7,luke #ab 3 #eb1 #ec47  
,if any man come to me1 and hate not his
 father and mother1 and wife  and       
children1 and brethren and sisters1 yea1

 and his own life also1  he cannot be my
 disciple4 7,luke #ad 3 #bf47    ,think 
not that ,i am come to send peace on    
earth4 ,i come not to send  peace1 but a
 sword4 7,mat4 #aj 3 #cd47    ,and the  
brother shall deliver up the brother to 
death1 and the father  the child3 and   
the children shall rise up against their
 parents1  and cause them to be put to  
death4 7,mat4 #aj 3 #ba47    ,and they  
said unto him1 ,lord1 behold here are   
two swords4 ,and he  said unto them1 ,it
 is enough4 7,luke #bb 3 #ch47    ,he   
that hath no sword let him sell his     
garment and buy one4 7,luke  #bb 3 #cf47
          ,bitter and ,unreasonable     
,denunciations of ,jesus4    ,all that  
ever came before me are thieves and     
robbers4 7,john #aj 3 #h47    ,ye are of
 your father1 the ,devil1 and the lusts 
of your father ye  will do4 7,john #h 3 
#dd47    ,ye serpents1 ye generation of 
vipers1 how can ye escape the damnation 
of hell8 7,mat4 #bc 3 #cc47    ,o1      
generation of vipers1 how can ye1 being 

evil1 speak good  things8 7,mat4 #ab 3  
#cd47    ,but he turned and said unto   
,peter1 ,get thee behind me1  ,satan4   
7,mat4 #af 3 #bc47    ,depart from me ye
 cursed1 into everlasting fire1 prepared
 for the  ,devil and his angels4 7,mat4 
#be 3 #da47    ,he that believeth and is
 baptized shall be saved2 but he that   
believeth not shall be damned4 7,mark   
#af 3 #af47          ,jesus a ,false    
,prophet4    ,but when they persecute   
you in this city1 flee ye into another3 
for verily ,i say unto you1 ,ye shall   
not have gone over the cities of        
,israel till the ,son of man be come4   
7,mat4 #aj 3 #bc47    ,verily ,i say    
unto you1 ,there be some standing here1 
which shall  not taste of death1 till   
they see the ,son of man coming in his  
kingdom4 7,mat4 #af 3 #bh47             
,immediately after the tribulation of   
those days1 shall the sun be  darkened1 
and the moon shall not give her light1  
and the stars shall  fall from heaven   
and the powers of the heavens shall be  

shaken4    ,and then shall appear the   
sign of the ,son of man in heaven3 and  
then  shall all the tribes of the earth 
mourn1 and they shall see the ,son  of  
man coming in the clouds of heaven with 
power and great glory4    ,and he shall 
send his angels with a great sound of a 
trumpet1 and  they shall gather together
 his elect from the four winds1 from one
  end of heaven to the other4    ,now   
learn a parable of the fig tree2 ,when  
his branch is yet tender1  and putteth  
forth leaves1 ye know that summer is    
nigh4 ,so likewise  ye1 when ye shall   
see all these things1 know that it is   
near1 even  at the doors4    ,verily ,i 
say unto you1 ,this generation shall not
 pass till all these  things be         
fulfilled4 7,mat4 #bd 3 #bi-cd47    ,but
 ,i tell you of a truth1 there be some  
standing here1 which shall  not taste of
 death1 till they have seen the kingdom 
of ,god4 7,luke  #i 3 #bg47    ,and he  
said unto them1 ,verily1 ,i say unto    
you1 ,that there be some  of them1 that 

stand here1 which shall not taste of    
death1 till they  have seen the kingdom 
of ,god come with power4 7,mark #i 3    
#a47    ,now learn a parable of the fig 
tree3 ,when her branch is yet tender1   
and putteth forth leaves1 ,ye know that 
the summer is near3 ,so ye in  like     
manner1 when ye shall see these things  
come to pass know that  it is nigh1 even
 at the doors4 ,verily1 ,i say unto you1
 ,that this  generation shall not pass  
till all these things be done4 7,mark   
#ac 3 #bh-cj47    ,and there shall be   
signs in the sun1 and in the moon1 and  
in the  stars2 and upon the earth       
distress of nations1 with perplexity2   
the sea and the waves roaring2 ,men's   
hearts failing them for fear1  and for  
looking after those things which are    
coming on the earth3  for the powers of 
heaven shall be shaken4 ,and then shall 
they see  the ,son of man coming in a   
cloud1 with power and great glory4      
,and when these things begin to come to 
pass1 then look up1 and lift  up your   

heads3 for your redemption draweth nigh4
    ,and he spake to them a parable2    
,behold the fig tree1 and all the       
trees2 ,when they now shoot forth1 ye   
see and know of your ownselves  that    
summer is now nigh at hand4 ,so likewise
 ye1 when ye see these  things come to  
pass1 know ye that the kingdom of heaven
 is nigh at  hand4 7,luke #ba 3 #be-ca47
    ,if ,i will that he tarry till ,i   
come what is that to thee8 7,john  #ba 3
 #bc47    ,it is unnecessary to call    
attention to the fact that the foregoing
  passages imply that the end of the    
world was at hand4 ,jesus was a  false  
prophet4          ,jesus ,curses the    
,fig ,tree4    ,the ,jesus of the four  
gospels is alleged to have been ,god1   
all-wise2  being hungry1 he went to a   
fig tree1 when the season of figs was   
not yet come4 ,of course there were no  
figs on the tree1 and ,jesus  then      
caused the tree to wither away4 ,this is
 an interesting account  to a true      
orthodox trinitarian4 ,such a one will  

believe3 first1 that  ,jesus was ,god1  
who made the tree and prevented it from 
bearing figs2  second1 that1 ,god the   
all-wise1 who is not subject to human   
passions  being hungry went to the fig  
tree1 on which he knew there were no    
figs1 expecting to find some there2     
third1 that ,god the all-just then      
punished the tree because it did not    
bear figs in opposition to ,god's       
eternal ordination4--,charles           
,bradlaugh4          ,contemporaneous   
,historians are ,silent ,concerning the 
,resurrection  of ,jesus4    ,philo1    
,josephus1 ,seneca1 ,pliny the elder1   
and ,pliny the younger1  ,diogenes1     
,socrates1 ,pausanias1 ,suetonius1      
,tacitus1 ,adrian1 ,marcus  ,aurelius1  
,lucian1 and others have not one word to
 say about it4    ,in answer to this a  
certain minister replies that3 ,seneca1 
,diogenes1  ,laertes1 ,pausanias1       
,tacitus1 and ,marcus ,aurelius1 were   
,pagans1 who  certainly in works of     
stoic philosophy1 travels1 and geography

 would  not discourse of ,jesus4 ,in    
answer to this ,i maintain that it is   
altogether probable1 if not certain1    
that some of these writers would  have  
recorded the darkness over all the      
earth1 which lasted some  three hours   
7,luke #bc 3 #dd7 and the opening of the
 graves out of which  many of the dead  
came and went into the city and showed  
themselves  unto many3 besides1 there   
were several earthquakes4 7,mat4 #bg 3  
#ea1  and #bh 3 #b1 also ,acts #af 3    
#bf47 ,such marvels1 especially the     
darkness  over all the earth1 and the   
earthquakes could not have escaped the  
pen of all such historians and          
philosophers4    ,each of these         
philosophers 7,pliny the ,second and    
,seneca7 in a  laborious work1 has      
recorded all the great phenomena of     
nature1  earthquakes1 meteors1 comets1  
and eclipses which his indefatigable    
curiosity could collect2 neither of them
 has mentioned or even alluded  to the  
miraculous darkness at the              

crucifixion4--,gibbon4          ,the    
,resurrection of ,jesus4    ,comparing  
now the several narratives of the       
resurrection with one  another1 we find 
this general result3    ,in ,mark ,jesus
 is said to have appeared three times4  
#a4 ,to ,mary ,magdalene4    #b4 ,to two
 disciples4    #c4 ,to the disciples at 
meat4    ,two such appearances only are 
recorded in ,matthew3    #a4 ,to the    
women4    #b4 ,to the eleven in         
,galilee4    ,in ,luke he appears3      
#a4 ,to ,cleopas and his companion4     
#b4 ,to ,peter4    #c4 ,to the eleven   
and others4    ,in the last chapters of 
,john the appearances amount to four3   
#a4 ,to ,mary ,magdalene4    #b4 ,to the
 disciples without ,thomas4    #c4 ,to  
the disciples with ,thomas4    #d4 ,to  
several disciples on the ,tiberias lake4
    ,paul extends them to six3    #a4   
,to ,peter4    #b4 ,to the twelve4      
#c4 ,to more than five hundred4    #d4  
,to ,james4    #e4 ,to all the apostles4
    #f4 ,to ,paul4    ,upon this most   

momentous question every one of the     
,christian writers  is at variance with 
every other4 7,amberley's ,analysis of  
,religious  ,belief1 p4 #bgc47    ,they 
differ as to the number of women who    
visited the sepulcher4 ,john  mentions  
only one2 ,matthew names two1 ,mary     
,magdalene and the other  ,mary4 ,mark  
says there were three1 the two ,marys   
and ,salome4 ,luke says  there were more
 than three1 the two ,marys1 ,joanna1   
and certain others  with them4 ,they    
differ as to the number of persons in   
white seen  at the sepulcher4 ,mark     
mentions one1 a young man4 ,matthew     
speaks  of one1 an angel4 ,luke says    
there were two men1 and ,john that there
  were two angels4 ,they disagree us to 
what was said by the persons in  white4 
,according to ,matthew and ,mark1 they  
spoke of the resurrection  of ,jesus and
 his departure into ,galilee1 and sent a
 message to his  disciples commanding   
them to follow him thither4 ,in ,luke   
they simply  said that he was risen1 and

 referred to a former prediction of his 
to  this effect4 ,in ,john they simply  
asked ,mary1 ,woman6 why weepest thou8  
,discrepancies as to where ,jesus went  
after his resurrection4 ,matthew1       
dismissing ,jesus from history with     
these words1 ,go ye therefore and  teach
 all nations1 baptizing them in the name
 of the ,father1 ,son1 and  ,holy ,ghost
 7#bh 3 #ai71 seems to know nothing of  
the ascension2 for  it in utterly       
incompatible with the assumption that he
 is an honest  and faithful historian4  
,he could not possibly neglect recording
 so  important an event had he known it1
 and the plain inference--the           
irresistible conclusion is that if he   
did not record it1 it was  because no   
such thing had occurred4    ,see with   
what brevity ,mark concludes the career 
of ,jesus4 ,mark gives  these as the    
parting words of ,jesus3 ,so then after 
the ,lord had spoken  unto them he was  
received up into heaven1 and sat on the 
right hand  of ,god4 7#af 3 #ai47       

,how brief is the description of this   
wonderful scene6 ,no writer that  had   
witnessed such a sight could possibly   
condense his thoughts and  feelings     
concerning it into one sentence4 ,he    
would have had much to  say2 namely1 of 
his own thoughts and emotions on the    
occasion1 and what  other witnesses said
 and did at the time the event occurred4
 ,writers  who go into particulars on   
less marvelous affairs would not be     
likely to dash off the most wonderful   
event that had ever happened  before    
human eyes in one sentence4 ,the thing  
is utterly improbable and  incredible4  
,he was received up into heaven reveals 
the credulity and  superstition of the  
times4 ,how could the writer know where 
he had gone1  if he had once passed away
 from his sight8 ,moreover1 he knew     
nothing  of a local heaven or of a      
personal ,god1 yet he says that ,jesus  
sat  7down7 on the right hand of ,god1  
as though the ,infinite ,power which    
pervades the universe had two hands and 

was made in the image of man6    ,the   
only rational explanation we can put    
upon such language is to  suppose it    
written by one who was not present at   
the time referred to1  but had heard of 
it and had undertaken to give his       
version of what  he heard1 perhaps in   
the attempt trying to reconcile two or  
three  different versions of the story1 
and at the same time weave in his own   
opinion on the subject4 ,at any rate1   
whoever wrote it1 the writer does  not  
claim to have been an eye-witness1 and  
the legendary character  of the account 
proves that the myth had been handed    
down to him4    ,luke 7#bd 3 #ej1 #ea7  
says3 ,and he led them out as far as to 
,bethany1  and he lifted up his hands   
and blessed them2 and it came to pass   
while he blessed them1 he was parted    
from them and carried up into  heaven4  
,this version leaves out the sitting on 
the right hand of  ,god--yet it has the 
same superstition of a local heaven--of 
which the  writer speaks as if he had as

 positive and distinct knowledge as he  
claims to have of ,jesus and his        
resurrection4    ,if ,matthew closes    
without giving us anything of the after 
life and  death of ,jesus--if he breaks 
off abruptly without giving us any      
insight into the feelings of the        
disciples1 ,luke does not4 ,he says     
that after they had witnessed the       
departure of ,jesus they worshiped  him 
and returned to ,jerusalem with great   
joy4 7#bd 3 #eb47 ,but this  is totally 
unnatural4 ,we cannot imagine disciples 
rejoicing in the  loss of their friend4 
,it is not human nature to be glad on   
such  occasions4 ,we always grieve in   
parting with friends4 ,the father       
grieves when he parts with his son1 the 
mother weeps when she gives  the parting
 kiss to her daughter4 ,it may be said  
in reply that the  disciples had faith  
that ,jesus had gone to heaven4 ,but    
this will not  meet the difficulty1 for 
,christian mothers believe when they    
part with  their sweet1 innocent babes  

that they go straight to heaven1 but    
does  this belief dry their tears or    
soothe their anguished hearts8 ,no1     
those mothers are frequently tormented  
to frenzy and even madness  by the      
intense grief occasioned by loss of     
their dear ones4 ,it is  human nature to
 grieve upon the loss of friends1 but   
here we find  disciples who do not mourn
 when their dearest friend has departed 
from them4 ,they were glad of it1 and so
 they returned to ,jerusalem  with great
 joy4 ,such a paragraph as this could   
have been inserted  in the story by some
 subsequent writer1 but never could have
 been  written by one who had witnessed 
such an event4 ,another feature of  this
 description1 as given by ,luke1 is that
 it seems to be a slightly  varied copy 
of the account given of ,elijah4 ,and it
 came to pass1  as they still went on1  
and talked1 that behold there appeared a
  chariot of fire and horses of fire and
 parted them both asunder2  and ,elijah 
went up by a whirlwind into heaven4 7#b 

,kings #b 3 #aa47    ,how closely       
,luke's account seems to resemble this6 
,and he led them  out as far as to      
,bethany1 and he lifted up his hands and
 blessed  them4 ,and it came to pass    
while he blessed them he was parted from
  them and carried up into heaven4      
7,luke #bd 3 #ej1 #ea47 ,and when he    
had spoken these things1 while they     
beheld1 he was taken up2 and a  cloud   
received him out of their sight4 7,acts 
#a 3 #i47    ,how suggestive is the fact
 that the writers do not undertake to   
tell how he was translated6 ,the writer 
of the book of ,kings gives  us a       
chariot of fire and a whirlwind as the  
modus operandi of  translating ,elijah  
from one world to the other 7871 but    
here there are  no agencies mentioned1  
and so far as the writers are concerned1
 there  seems to be nothing incomplete  
or unreasonable in the statements that  
he was carried up into heaven1 and was  
taken up and a cloud received  him out  
of their sight4 ,we must suppose that   

persons witnessing such  an             
extraordinary event would have some     
notions as to the means used  in        
translating ,jesus above the clouds1 and
 that they could not fail  to express   
them in giving an account of what they  
had seen4 ,their  silence on this point1
 and the utter incredibility of the     
story make  it apparent that the writer 
is merely recording myths4    ,the last 
chapters of ,john are silent concerning 
the ascension4 ,now1  as it is generally
 admitted by the best biblical critics  
that the  last twelve verses of the last
 chapter of ,mark are spurious1 we  have
 then only one of the four biographers  
of ,jesus who mentions the  ascension4  
,it is utterly improbable that these    
three other writers  should deliberately
 refuse to give an account of the       
greatest event  they had ever seen4 ,we 
must consider the discrepancies of the  
writers  concerning the number of days  
that ,jesus remained on earth after  his
 resurrection4    ,according to ,luke's 

account1 he did not remain on earth one 
day4 ,to-day shalt thou be with me in   
paradise 7,luke #bc 3 #dc7--that  is1 in
 heaven2 see #b ,cor4 #ab 3 #d4 ,in this
 same twenty-third chapter of  ,luke1   
,jesus does not ascend until the third  
day after his crucifixion2  and in ,acts
 #a 3 #c1 it is recorded that he was    
seen of them forty  days4    ,another   
slight discrepancy occurs in relation to
 the length of time  ,jesus was in the  
grave4 ,matthew says 7#ab 3 #dj71 ,for  
as ,jonas was  three nights in the      
whale's belly1 so shall the ,son of man 
be three  days and three nights in the  
heart of the earth4 ,but as ,jesus was  
only two nights and one day in the grave
 there is no analogy between  the two1  
hence the statement is radically        
erroneous4    ,an orthodox clergyman    
critic explains this seeming            
contradiction  in this way3 ,in regard  
to ,jesus being only one day and two    
nights  in the grave1 the very same     
quantity of time 'three days and three  

nights1' and which according to our     
computation was one whole day1  parts of
 two others and two whole nights1 is    
termed three days and  three nights in  
the book of ,esther4 ,there is no       
impropriety in this  interpretation4    
,the word interpretation as here used is
 slightly  equivocal1 as is also the    
phrase according to our computation4 ,it
  is peculiar to mathematics that it    
does not change according to our        
computation or any kind of              
interpretation4 ,it is always true that 
two and two make four whether the book  
of ,esther acknowledges the  fact or    
not4 ,and it not only damages the       
gospels to bring forth this  sort of    
evidence1 but it seriously derogates    
from the inspiration of  the book of    
,esther1 which thus attempts in defiance
 of arithmetic to  make one day and two 
nights into three days and three nights4
    ,no one saw ,jesus come from the    
grave4 ,when ,mary ,magdalene came to   
the  sepulcher1 ,behold there was a     

great earthquake1 for the angel of the  
,lord descended from heaven1 and came   
and rolled back the stone from  the door
 and sat upon it4 ,his countenance was  
like lightning and his  raiment white as
 snow4 ,and for fear of him the keepers 
did shake and  become as dead men4 ,and 
the angel answered and said unto the    
women1  ,fear not ye1 for ,i know that  
ye seek ,jesus1 which was crucified4 ,he
  is not here1 for he is risen as he    
said4 ,come see the place where  the    
,lord lay4 7,mat4 #bh 3 #b-f47    ,we   
have here the stone at the door of the  
sepulcher1 and yet the body  of ,jesus  
had risen and departed from the tomb4   
,there would seem to be  no need in     
closing the grave after he had risen4   
,but a more serious  criticism must be  
made upon the fact that it is not       
pretended that  there was any           
eye-witness of ,jesus coming from the   
sepulcher4 ,we  have only the word of an
 angel1 but as a story abounding with   
conversations of angels is legendary we 

are not permitted to take  their        
testimony4 ,besides1 we have serious    
contradictions concerning  the number of
 angels seen4 ,matthew says there was   
one angel1 and that  he rolled back the 
stone from the door and sat upon it4    
,mark says  that when ,mary ,magdalene  
and ,mary the mother of ,james and      
,salome1  had brought sweet spices1 that
 they might come and anoint him2 and    
very early in the morning1 etc4 ,and    
they said among themselves1 ,who  shall 
roll us away the stone from the door of 
the sepulcher8 ,and when  they looked1  
they saw that the stone was rolled away1
 for it was very  great4 ,and entering1 
they saw a young man sitting on the     
right side1  clothed in a long white    
garment1 and they were affrighted4 7#af 
3 #a-c47    ,luke also says the stone   
was rolled away when the women came to  
the  sepulcher1 and upon entering in1   
behold two men stood by them in  shining
 garments4 ,john says ,mary saw two     
angels in white sitting1 the  one at the

 head and the other at the feet where   
the body of ,jesus had  lain4 ,besides1 
she sees the stone rolled away from the 
door4 ,matthew  records the descent of  
an angel from heaven2 the other         
biographers of  ,jesus know nothing of  
this starting point of the angel4       
,matthew here  says that the angel      
rolled away the stone from the door1 but
 ,mark1  ,luke1 and ,john say that the  
stone was rolled from the door of the   
sepulcher when ,mary ,magdalene came to 
it4 ,matthew here relates that  ,mary   
,magdalene saw an angel sitting upon the
 stone at the door outside  of the      
sepulcher1 but ,mark says she saw a     
young man sitting down inside  the      
sepulcher4 ,luke avers that she saw two 
men standing inside of it1  and ,john   
affirms that ,mary ,magdalene sees two  
men sitting1 one at  the head and the   
other at the feet where the body of     
,jesus had lain2  but they do not tell  
her that ,jesus had risen1 as did the   
angel in  ,matthew1 and the young man in

 ,mark1 and the two men in ,luke4       
,according to ,john1 ,jesus first       
appeared to ,mary ,magdalene4 ,but      
according to ,luke ,jesus did not first 
appear to ,mary ,magdalene1 but  to two 
persons traveling from ,jerusalem to    
,emmaus3 the name of one  of them we are
 told was ,cleopas4 7,luke #bd 3 #ac47  
,but this appearance  of ,jesus to      
brethren who were not apostles is       
clearly legendary4 ,the  other synoptics
 seem to know nothing of it4 ,it is     
wholly improbable  that ,jesus should1  
after his resurrection1 appear first of 
all to  two unknown ,christians after   
this manner and accompany them upon such
  a journey4    ,now all the attendant  
circumstances of this event are         
mysterious1  inexplicable1 and          
improbable2 and the closing paragraph   
removes  the account beyond sober       
history4 ,and it came to pass as he sat 
at  meat with them1 he took bread and   
blessed it and broke and gave to  them4 
,and their eyes were opened and they    

knew him1 and he vanished  out of their 
sight4 7,luke #bd 3 #cj1 #ca47    ,their
 eyes were holden1 is superstitious1 and
 as for his vanishing  out of sight1 we 
have the most unmistakable traces of    
legend--the  fruit of ignorance and     
childish imagination4    ,we are called 
upon to believe that with feet1 the     
bones of which were  broken and crushed 
with the spikes driven through them on  
the cross1  he traveled back to         
,jerusalem about as rapidly as did the  
two persons  with whom he journeyed to  
,emmaus4 ,how could he walk upon feet   
thus  crippled8 ,his hands were yet     
unhealed1 although his fellow-travelers 
did not perceive such wounds1 nor did   
they notice that he stepped  haltingly4 
,he possessed the same material body    
which he had before his death4 ,he      
could be seen and touched4 ,all of which
 shows that he not only  possessed a    
physical organization1 but that it was  
the same body he  had before his death4 
,and yet this body could vanish from the

 two  unknown brethren at ,emmaus1 it   
could travel rapidly1 it could come in  
through closed doors1 it could ascend   
from earth out of sight contrary  to the
 laws of gravitation2 he had flesh and  
bones1 and could eat and  drink4 ,and   
when he had thus spoken he showed them  
his hands and his  feet1 and while they 
believed not for joy and wondered1 he   
said unto  them1 ,have ye any meat8 ,and
 they took and gave him a piece of      
broiled  fish and honeycomb1 and he took
 it and did eat before them4 7,luke  #bd
 3 #da-dc47    ,it is useless to attempt
 any explanation of this difficulty by  
calling  his body a spiritual body4 ,the
 disciples on this occasion1 when ,jesus
  suddenly appeared among them1 thought 
they had seen a spirit1 but ,jesus      
wishing to disabuse their minds1 said1  
,behold my hands and my feet1  that it  
is ,i myself2 handle me and see2 for a  
spirit hath not flesh  and bones1 as ye 
see me have4 7,luke #bd 3 #ci47    ,if  
we accept this plain declaration1 then1 

we are forced to enquire  what became of
 this physical body4 ,it surely must    
have died4 ,it is  certain that if he   
ate and drank1 he had a nutritive       
system--a human  organism--subject to   
death4 ,and what became of this         
corruptible  body8 ,matthew and ,john do
 not pretend to know anything about the 
matter4 ,mark has no knowledge of the   
final disposition of his body1 for  the 
last twelve verses of ,mark are         
generally regarded as spurious4 ,why    
should not all these writers have       
possessed the same information that     
,luke pretends to have8 ,they do not    
write to complement and supplement  the 
writings of one another1 but each claims
 to give the important  features of     
,jesus' biography independently4 ,is not
 the end of ,jesus'  career on earth    
important1 in order to understand his   
life and  character8 ,three of the four 
biographers by their silence say either 
that there is no importance to be       
attached to the ascension of ,jesus1  or

 that it was unknown to them2 in other  
words1 that it did not occur4           
,passing this1 we encounter             
irreconcilable contradictions between   
different writers as to the locality    
where ,jesus appeared to his  disciples 
after his resurrection4 ,matthew says   
the angel at the  sepulcher informed the
 woman to go quickly and tell his       
disciple  that he is risen from the     
dead1 and behold he goeth before you    
into  ,galilee2 there ye shall see him4 
7#bh 3 #g47 ,and as they went to  tell  
his disciples1 behold1 ,jesus met them  
and said1 ,all hail6 7#bh 3  #i47 ,but  
as the angel had instructed them to go  
into ,galilee1 so also  does ,jesus give
 the same command1 ,go tell my brethren 
that they go  into ,galilee1 and there  
shall they see me4 7#bh 3 #aj47    ,mark
 gives a very similar account of the    
woman coming to the tomb  and seeing the
 young man1 who said1 ,be not           
affrighted2 ye seek  ,jesus of          
,nazareth1 which was crucified2 he is   

risen2 he is not here2  behold the place
 where they laid him4 ,but go your way  
and tell his  disciples that he goeth   
before you into ,galilee1 there ye shall
 see  him1 as he said unto you4 7#af 3  
#f1 #g47    ,the writers of the third   
and fourth gospels know nothing of any  
command  to go into ,galilee2 but on the
 contrary1 ,luke relates the command of 
,jesus to his disciples to remain where 
they were until they should  receive    
blessings from ,god4 ,tarry ye in the   
city of ,jerusalem until  ye be endued  
with power from on high4 7#bd 3 #di47   
,here is manifestly  an entire          
unconsciousness of any necessity of the 
disciples for going  into ,galilee4     
,for1 after giving this command1 ,luke  
goes on to say1  ,he led them out as far
 as ,bethany1 and he lifted up his hands
 and  blessed them4 ,and it came to pass
 while he blessed them1 he was parted   
from them1 and carried up into heaven4  
7#bd 3 #ej1 #ea47    ,the two gospels of
 ,mark and ,luke make no mention of any 

journey2  but on the contrary1 the      
immediate ascension of ,jesus precludes 
the  possibility of it4 ,matthew1 who   
knows nothing of any ascension1 gives   
this very equivocal statement of the    
affair3 ,then the eleven disciples  went
 away into ,galilee into a mountain     
where ,jesus had appointed them1  and   
when they saw him they worshiped him1   
but some doubted4 7#bh 3  #af1 #ag47    
,but this is too vague2 the point which 
would most interest  us to know is what 
they doubted and who it was that        
doubted4 ,another  equally vague        
expression is found in the fourth       
gospel1 where it  is related of ,peter  
and ,john that they went into the       
sepulcher1  ,then went in also that     
other disciple which came first to the  
sepulcher1 and they saw and believed    
7#bj 3 #h72 but what they saw  and      
believed is not made plain1 except that 
they saw an empty tomb1  or at least one
 which contained only the linen clothes2
 but what  they believed concerning this

 empty grave we are not informed4 ,if   
their belief maintained any             
correspondence with what they saw1 they 
believed that they had seen an empty    
grave4 ,but our difficulties do  not    
cease2 we are surprised that these early
 visitors of sepulchers  do not see     
anything of the material in which ,jesus
 was embalmed4 ,it  is recorded that    
there came also ,nicodemus which at the 
first came  to ,jesus by night1 and     
brought a mixture of myrrh and aloes1   
about  an hundred pound weight4 7,john  
#ai 3 #ci47    ,it is but natural to    
suppose that if the linen clothes were  
laid off1  the myrrh and aloes also     
would be found lying with them1 for     
there  is no probability that ,jesus    
would go abroad a la mummy4 ,we might   
ask where the clothes came from that he 
wore after coming out of the  sepulcher4
 ,his own garments had been taken by the
 soldiery when he  died1 that the       
scripture might be fulfilled 7871 but   
where is the  scripture fulfilled which 

informs us whence came his resurrection 
garments8 ,he did not go into society   
nude1 and yet we have no evidence  that 
any provisions were made for a new suit 
of clothes4 ,some have  supposed that   
when ,mary saw him and mistook him for  
the gardener  her mistake arose from the
 fact that he may have been clothed in  
the  garments of the gardener4 ,but how 
did he get possession of them8    ,we   
must return to the contradictions in    
regard to the embalmment  of ,jesus4    
,matthew's version excludes the myrrh   
and aloes4 ,he says1  ,and when ,joseph 
had taken the body1 he wrapped it in a  
clean linen  cloth and laid it in his   
own new tomb4 7#bg 3 #ei1 #fj47    ,the 
fourth gospel1 as we have seen1 relates 
that when ,joseph  of ,arimathea and    
,nicodemus had received the body of     
,jesus1 they  embalmed it in a mixture  
of myrrh and aloes1 about an hundred    
pound  weight4 ,mark knows nothing of   
this1 and his account wholly excludes   
it4 ,joseph bought fine linen and took  

him down and wrapped him  in the linen  
and laid him in the sepulcher4 7#ae 3   
#df47 ,and when  the ,sabbath was past1 
,mary ,magdalene and ,mary the mother of
 ,james1  and ,salome1 had bought sweet 
spices that they might come and anoint  
him4 7#af 3 #a47 ,if the women came on  
the third day to embalm the  body1 they 
certainly knew nothing of its embalmment
 on the day of  his death4 ,luke's      
version also excludes the version of the
 fourth  gospel4 ,as in ,mark1 so in    
,luke1 they came on the first day of the
 week  to perform this rite of          
embalmment4 ,and they the women returned
 and  prepared spices and ointments 444 
and upon the first day of the week1     
very early in the morning1 they came    
unto the sepulcher1 bringing  the spices
 which they had prepared4 7#bc 3 #ef1   
and #bd 3 #a47    ,some exegetes have   
interpreted this1 by saying that the    
women came  to embalm the body of       
,jesus1 being wholly ignorant of what   
,joseph and  ,nicodemus had done4 ,this 

might be sufficient if it were not for  
the  fact that the women saw ,jesus     
after he was put in the tomb4 ,and ,mary
  ,magdalene and ,mary the mother of    
,jesus beheld where he was laid4 7,mark 
#ae 3 #dg47 ,matthew corroborates this3 
,and there was ,mary ,magdalene  and the
 other ,mary1 sitting over against the  
sepulcher 7#bg 3 #fa7  when ,jesus was  
placed in it4    ,the obvious meaning of
 these texts is that they saw him       
wrapped in  the fine linen and laid away
 in the tomb4 ,here1 then1 are the      
contradictory statements4 ,the writer of
 the fourth gospel relates  how ,jesus  
was embalmed on the day of his death2   
the writers of the  second and third    
gospels state that the women came on the
 third day  to perform this service1    
wholly unconscious of such embalmment   
having  taken place on the day of       
,jesus' death2 while the writer of the  
first  gospel knows nothing of the      
embalmment on the day of his death1 nor 
of the intended embalmment on the third 

day4 ,he speaks of the early  visit of  
the women as coming merely to see the   
grave4 ,in the end of  the ,sabbath1 as 
it began to dawn1 toward the first day  
of the week1  came ,mary ,magdalene and 
the other ,mary to see the sepulcher4   
7#bh 3 #a47    ,further contradictions  
are found in the statements of the      
writers  as to the time when the women  
prepared the spices4 ,mark says 7#af 3  
#aa71 that when the ,sabbath was past   
the women bought spices with  which to  
anoint the body of ,jesus4 ,luke says   
they bought them before  the ,sabbath2  
,and they returned and prepared spices  
and ointments1  and rested on the       
,sabbath day4 7#bc 3 #ef47              
,jesus ,foretells his ,resurrection4    
,there are a number of passages in the  
gospels which show that ,jesus  told his
 disciples over and over again that he  
should rise on the third  day1 and there
 are other passages which as plainly    
show that they  had no thought of any   
such resurrection when the third day    

came4 ,if  he repeatedly told his       
followers that he was to be put to death
 in  ,jerusalem and rise again the third
 day1 we must conclude that his         
disciples would remember his sayings and
 that at least some of them  would wait 
for the third day to come1 expecting to 
see the miracle  transpire4 ,but we are 
astounded to read over and over again of
 this  rising again the third day1 and  
yet find no friend remembering or       
expecting the event when the third day  
came4 ,it is urged that ,jesus'         
followers did not understand his words1 
but this will not meet the  case4 ,if   
several of these disciples were         
intelligent enough to write  the        
biography of their ,master they could   
not have been so stupid as  not to      
understand such plain words2 besides1 we
 must remember that  his enemies        
understood him4    ,the ,pharisee said  
to ,pilate1 ,sir1 we remember that the  
deceiver said  while he was yet alive1  
,after three days ,i will rise again4   

,pilate said1 ,ye have a watch1 go your 
way1 make it sure as ye  can4 ,the      
disciples could not have failed to      
understand him1 because  it was a       
special effort on the part of ,jesus to 
show that he must  die and rise again on
 the third day4    ,but their eyes were 
holden that they should not know him4   
7,luke  #bd 3 #af47    ,this miraculous 
blindness is too irrational to discuss4 
,it is certain  that if their eyesight  
was good enough to see what was in the  
tomb  when it was yet dark 7,john #bj 3 
#a71 they would surely recognize  an    
intimate friend if they journeyed with  
him in the highway in the  middle of the
 afternoon4    ,from that time forth    
began ,jesus to show unto his disciples 
how  that he must go up to ,jerusalem1  
and suffer many things of the elders    
and chief priests and scribes and be    
killed1 and be raised again the  third  
day4 7,mat4 #af 3 #ba47    ,and while   
they abode in ,galilee1 ,jesus said unto
 them1 ,the ,son of  man shall be       

betrayed into the hands of men3 ,and    
they shall kill him1  and the third day 
he shall rise again4 7,mat4 #bg 3 #bb1  
#bc47    ,and ,jesus going up to        
,jerusalem took the twelve disciples    
apart in  the way and said unto them1   
,behold we go up to ,jerusalem and the  
,son of man shall be betrayed unto the  
chiefs and priests and unto  the        
scribes1 and they shall condemn him to  
death1 and shall deliver  him to the    
,gentiles to mock1 and to scourge1 and  
to crucify him3  and the third day he   
shall rise again4 7,mat4 #bj 3 #ag-ai47 
,and he began to teach them1 that the   
,son of man must suffer many  things1   
and be rejected of the elders1 and of   
the chief priests and  scribes1 and be  
killed1 and after three days rise again4
 ,and he spoke  that saying openly4     
7,mark #h 3 #ca47    ,there is not a    
chance to refer this prediction to the  
esoteric  teachings of ,jesus1 for he   
spake that saying openly4    ,for he    
taught his disciples1 and said unto     

them1 ,the ,son of man is  delivered    
into the hands of men1 and they shall   
kill him1 and after  that he is killed  
he shall rise the third day4 7,mark #i 3
 #ca47    ,and he took again the twelve 
and began to tell them what things      
should  happen unto him1 saying1        
,behold1 we go up to ,jerusalem1 and the
 ,son of  man shall be delivered unto   
the chief priests and unto the scribes1 
and  they shall condemn him to death1   
and shall deliver him to the ,gentiles1 
and they shall mock him1 and shall      
scourge him2 and shall spit upon  him2  
and the third day he shall rise again4  
7,mark #aj 3 #cb1 #cc47    ,the ,son of 
man must suffer many things1 and be     
rejected of the elders  and chief       
priests and scribes1 and be slain1 and  
be raised the third  day4 7,luke #i 3   
#bb47    ,then he took unto him the     
twelve1 and said unto them1 ,behold1 we 
go up to ,jerusalem1 and all things that
 are written concerning the  ,son of man
 shall be accomplished4 ,for he shall be

 delivered unto the  ,gentiles1 and     
shall be mocked and spitefully entreated
 and spitted  upon2 and they shall      
scourge him1 and put him to death1 and  
the third  day he shall rise again4     
7,luke #ah 3 #ca-cc47    ,these teaching
 are so plain and repeated so often that
 it is  inconceivable that his disciples
 should not comprehend his meaning4 ,if 
these passages had been as enigmatical  
as the following1 there might  have been
 some grounds for the claim of ignorance
 or dullness on the  part of the        
disciples3 ,for as ,jonas was three days
 and three nights  in the whale's belly1
 so shall the ,son of man be three days 
and three  nights in the heart of the   
earth4 7,mat4 #ab 3 #dj47    ,but the   
above predictions have nothing dark or  
obscure about them4 ,the  time of his   
resurrection is always specified as the 
third day4          ,none of the        
,disciples ,looking for a ,resurrection4
    ,with these numerous predictions of 
his resurrection before us1 let us  see 

whether they can be made to harmonize   
with other statements on the  subject4  
,when immediately after the             
transfiguration ,jesus warns his        
disciples not to reveal what they had   
seen until after he had risen  from the 
dead1 we are told that they questioned  
among themselves  what rising from the  
dead should mean4 7,mark #i 3 #b47      
,how is it possible that such doubt and 
surprise could be expressed  by men who 
had first witnessed the resurrection of 
,moses and ,elias1  and who had also    
seen the resurrection of the daughter of
 ,jairus1  the son of the widow of ,nain
 and ,lazarus6    ,now it is plain that 
if they had ever witnessed these        
miraculous  resurrections1 they could   
not possibly have wondered what the     
rising  from the dead should mean4 ,both
 statements cannot be true1 for if  they
 thus wondered1 it is proof enough that 
they had never seen the  dead raised to 
life2 and if they did not so express    
themselves1 then  the gospels are       

unhistorical4 ,that they never queried  
in this manner  among themselves is     
evident from the fact that the          
resurrection from  the dead was at that 
time a doctrine generally accepted by   
the ,jews4 ,it  is evident that those   
who undertook the embalmment of ,jesus  
had no  thought of his resurrection     
within forty-eight hours4 ,but suppose  
it  conceded that ,jesus was deserted by
 his immediate friends1 and his body    
handed over to ,joseph and ,nicodemus1  
who embalmed it in a mixture of  myrrh  
and olives about one hundred pound1     
possibly being ignorant  of the repeated
 predictions of his resurrection on the 
third day1  which were made to the      
disciples2 still this is unavailing1 as 
the  disciples are also ignorant of any 
rising from the dead to take place  on  
the third day4 ,the women undertook the 
task of embalming the body  of ,jesus1  
but they seem not to have got fully     
prepared for the task  until the third  
day4 ,when his body was taken down from 

the cross and  wrapped in linen and put 
in the sepulcher1 the women also which  
came  with him from ,galilee followed   
after1 and beheld the sepulcher and how 
his body was laid1 and they returned and
 prepared spices and ointments1  and    
rested the ,sabbath day according to the
 commandment4 ,now upon the  first day  
of the week1 very early in the morning1 
they came unto the  sepulcher1 bringing 
the spices which they had prepared4     
7,luke #bc 3  #ee1 #ef1 and #bd 3 #a47  
,in the end of the ,sabbath as it began 
to dawn toward the first  day of the    
week1 came ,mary ,magdalene1 and the    
other ,mary to see the  sepulcher4      
7,mat4 #bg 3 #fa47    ,these two        
writers1 while not agreeing on the      
object of the women's  visiting the     
sepulcher1 nevertheless do agree that   
they did not go  expecting to see the   
sepulcher empty4    ,this early visit   
was made ostensibly to anoint or embalm 
the body  of ,jesus4 ,mary ,magdalene   
and the other women did not even dream  

of a  resurrection--she did not come    
expecting to find the tomb empty1 but   
was concerned to know how they should   
remove the stone from the mouth  of the 
tomb4 ,it is evident that if she had    
heard ,jesus say repeatedly  that on the
 third day after his death he would rise
 again1 she would  not have forgotten   
it2 and if she had1 she must have       
recollected his  predictions when she   
found the grave empty4 ,in fact she     
never once  thinks of a resurrection1   
but when she sees the empty grave1      
exclaims1  ,they have taken away the    
,lord out of the sepulcher1 and we know 
not  where they have laid him4 7,john   
#bj 3 #b47    ,luke says that1 ,as the  
women were much perplexed thereabout1   
behold  two men stood by them in shining
 garments1 and as they were afraid1  and
 bowed themselves to the earth people   
usually run away when they  are         
frightened they said unto them1 ,why    
seek ye the living among the  dead8 ,he 
is not here1 but is risen2 remember how 

he spoke unto you  when he was yet in   
,galilee1 saying3 ,the ,son of man must 
be delivered  into the hands of sinful  
men1 and be crucified1 and the third day
  rise again4 ,and they remembered his  
words4 7,luke #bd 3 #e-h47    ,this is  
evidently an afterthought1 an effort to 
fill out an imperfect  record1 but the  
patch is too perceptible2 for had it    
been that  the women needed only to have
 their memory jogged to recollect the   
prediction of ,jesus concerning his     
rising from the dead on the third  day1 
we may infer that a similar reminder    
would refresh the memory  of the eleven1
 but on the contrary they scouted the   
idea of such  a thing4 ,the women       
returned from the sepulcher and told all
 these  things unto the eleven1 and the 
rest 444 ,and their words seemed to     
them as idle tales1 and they believed   
them not4 7#bd 3 #i1 #aa47    ,mark also
 says that the eleven did not believe   
the story of ,mary  ,magdalene3 ,she    
went out and told them that had been    

with him1 as they  mourned and wept4    
,and they1 when they had heard that he  
was alive1  and had been seen of her1   
believed not4 7#af 3 #aj1 #aa47    ,they
 also had not so much as a dream of the 
resurrection of ,jesus4 ,they  were not 
waiting and watching for the third day  
to come that they  might see the        
predictions of ,jesus fulfilled and     
their hearts filled  to overflowing with
 joy at the sight4 ,they were not at the
 sepulcher1  as we might naturally      
expect4 ,true1 it was not too early for 
the  women impelled by human love to be 
there with ointments and spices2  but   
the eleven who were baptized with       
heavenly love 7,john #bj 3 #bb71        
entertained not the first thought of    
visiting the grave4 ,and even when  the 
marvelous scenes witnessed by the women 
are clearly stated to the  eleven who   
had heard him teach that he must go up  
to ,jerusalem and be  killed and the    
third day rise again--who had heard this
 teaching and  prediction repeatedly and

 openly1 and in the plainest language1  
and yet  did not believe anything in it 
or in the report of the women--all this 
is simply incredible4 ,we are forced to 
conclude that if they were not  at the  
tomb on the third day1 and scouted the  
story of the women--for  their words    
seemed to them as idle tales--they had  
never once heard  ,jesus say he would   
rise from the dead on the third day4    
,luke says1 that of the eleven only     
,peter went to the sepulcher1 and  that 
stooping down he saw the linen clothes  
laid by themselves1 and  departed       
wondering in himself at that which had  
come to pass4  7#bd 3 #ab47    ,he      
wonders1 but expresses no thought of a  
resurrection4 ,the writer  of the fourth
 gospel contradicts ,luke in saying that
 there were two  persons who went to the
 sepulcher on that occasion4 ,peter     
therefore  went forth1 and that other   
disciple1 and came to the sepulcher4444 
,then  went in also that other disciple1
 which came first to the sepulcher1  and

 he saw and believed4 ,for as yet they  
knew not the ,scripture1  that he must  
rise again from the dead4 7,john #bj 3  
#c1 #i1 #aj47    ,he saw and believed1  
but we are not told what he believed4   
,he did not  certainly believe in the   
resurrection of ,jesus4 ,for as yet they
 knew  not the ,scripture1 that he must 
rise again4 ,this passage is plainly    
legendary4 ,it belongs to a later age   
when the dogma began to control  the    
minds of ,christians2 for it is true    
that the early ,christians  did not     
insist so much upon the evidence of     
miracles as they did  upon the          
prophecies4 ,it must have been written  
long after that time1  for it is not the
 scriptures they needed to know to be   
informed  concerning his resurrection1  
but the plain language of ,jesus which  
he  had with special effort1 and in an  
open manner uttered in their ears  but a
 few days before4 ,it was wholly        
needless for them to know the           
scriptures in order to recollect these  

prophetic predictions4 ,regard  these   
statements as we may1 they are certainly
 unhistorical4 ,for if  ,jesus so       
frequently spoke of his death and       
subsequent resurrection1  then it is    
certain that they would have remembered 
his words1 and  if they had not         
cherished them with faith1 yet when they
 had heard  from the women of the empty 
grave1 they would without doubt1 have   
recalled his predictions1 and claimed   
their fulfillment4 ,but they  do no such
 thing4 ,they said of the women's story 
what was probably  true1 that their     
words seemed to them as idle tales1 and 
therefore  they believed them not4      
,the ,evidence of ,paul on the          
,resurrection of ,jesus4    ,he gives   
his testimony in this form3 ,for ,i     
delivered unto you first  of all that   
which ,i also received1 that ,christ    
died for our sins  according to the     
,scriptures1 and was buried1 and that he
 rose again  the third day according to 
the ,scriptures4 ,and that he was seen  

by  ,cephas1 then by the twelve4 ,after 
that he was seen of above five  hundred 
brethren at once1 of whom the greater   
part remain unto this  present1 but some
 are fallen asleep4 ,after that he was  
seen by ,james1  then by all the        
,apostles4 ,and last of all he was seen 
of me also1  as of one born out of due  
time4 7#a ,cor4 #ae 3 #d-h47    ,in this
 statement ,paul does not pretend to    
have witnessed the event  himself1 but  
preaches it as a doctrine which he had  
received4 ,he  speaks of it as a        
tradition1 that ,christ died for our    
sins according  to the ,scriptures1 and 
that he was buried1 and that he rose    
again  the third day according to the   
,scriptures4    ,this language betrays  
the influence of the dogma of a later   
date2  for the writer in speaking of the
 five hundred by whom ,jesus was  said  
to have been seen says1 of whom the     
greater part remain unto  this present  
day but some are fallen asleep4 ,unto   
this present  day shows that the writer 

is making his record long after the     
event4    ,paul wrote probably about    
twenty-five years after the date of the 
events he records4 ,and the writers of  
the gospels also wrote at a  late date4 
,matthew says1 ,and this saying is      
commonly reported among  the ,jews until
 this day4 7#bh 3 #ae47    ,the phrase  
until this day points out the fact that 
the gospel records  were not completed  
until long after the time of their      
occurrence4 ,in  addition to this1 there
 were many gospels recording the life   
and  doings of ,jesus4 ,forasmuch as    
many have taken in hand to set forth  in
 order a declaration of those things    
which are most surely believed  among   
us4 7,luke #a 3 #a47 ,believed among    
us--he did not know1 but  merely        
believed these things4 ,now suppose we  
had these other gospels1  what harmony  
could we expect to find among the       
imaginary five hundred  if they had left
 a record of what was most surely       
believed4    ,he was seen by ,cephas4   

,it is significant of ,paul's           
independence1  that while the writers of
 the four gospels all explicitly declare
 that  ,jesus first appeard to ,mary    
,magdalene1 ,paul knows nothing of such 
an  appearance4 ,that he makes no       
mention of this first appearance of     
,jesus  is evidence that he wrote       
independently of others1 as he said he  
did1  and also that he wrote before the 
evangelists wrote4 ,he had no honors  to
 bestow upon women1 as his writings     
show1 and if he had ever heard  of this 
appearance to ,mary ,magdalene1 he      
concluded that it was an  idle tale4    
7,luke #bd 3 #aa47    ,it is noticeable 
also that although this doctrine is     
received as  a prediction of the        
scriptures1 yet no one is recorded in   
either of  the gospels or writings of   
,paul as having seen ,jesus rise from   
the  sepulcher4 ,even though it is      
affirmed that ,mary ,magdalene and the  
other ,mary had seen the angel from     
heaven roll back the stone from  the    

mouth of the sepulcher1 yet they did not
 witness any resurrection4    ,all that 
,paul received on this subject was the  
current traditions4 ,as  a ,pharisee1 he
 believed in the doctrine of a general  
resurrection1  and it was most natural  
for him to accept such tradition into   
his  belief4 ,that he wrote under the   
influence of a later age1 when the      
dogma began to assume character1 is     
manifest in the recourse he has to      
scripture evidences4 ,and that he rose  
again the third day according  to the   
,scriptures4 7#a ,cor4 #ae 3 #d47 ,but  
the passages usually cited as           
proof-predictions that ,jesus should    
rise from the dead1 when examined1      
cannot be regarded as ,messianic at all2
 for the idea of a suffering  ,messiah  
was wholly foreign to the ,jewish mind4 
,the scriptures usually  cited are      
,isaiah #ec2 ,psalms #bb and #fi2       
,psalms #af 3 #aj2 ,hosea #f 3 #b4      
,as illustrating the free use made of   
the scriptures1 we have only to  compare

 ,matthew #ab 3 #dj with parallel       
passages of ,mark and ,luke4 ,mark  7#h 
3 #aa71 says1 ,and the ,pharisees came  
forth and began to question  with him1  
seeking of him a sign from heaven1      
tempting him4 ,and he  sighed deeply in 
his spirit and saith1 ,why doth this    
generation seek  after a sign8 ,verily  
,i say unto you1 there shall no sign be 
given  unto this generation4    ,luke   
7#aa 3 #bi-ca7 states that when the     
people were gathered thick  together1 he
 began to say1 ,this is an evil         
generation2 they seek a  sign2 and there
 shall no sign be given it1 but the sign
 of ,jonas the  prophet4 ,for as ,jonas 
was a sign unto the ,ninevites1 so shall
 the  ,son of man be to this generation4
    ,matthew gives two versions of this 
incident1 ,a wicked and adulterous      
generation seeketh after a sign1 and    
there shall be no sign but the  sign of 
the prophet ,jonas4 7#af 3 #d47 ,certain
 of the scribes and  of the ,pharisees  
answered1 saying1 ,master1 we would see 

a sign from  thee4 ,but he answered and 
said unto them1 ,an evil and adulterous 
generation seeketh after a sign1 and    
there shall no sign be given to  it1 but
 the sign of the prophet ,jonas4 ,for as
 ,jonas was three days  and three nights
 in the whale's belly so shall the ,son 
of man be three  days and three nights  
in the heart of the earth4 7,mat4 #ab 3 
#ch-da47    ,here it will be observed is
 an illustration of the growth of the   
dogma and myth in adding this reference 
to ,jonas4 ,and it is highly            
significant that the application of the 
myth of ,jonas is wholly  fanciful1 as  
the passage referred to 7,jonah #a 3    
#ag47 has not the  slightest character  
of prophecy4 ,that the scriptures are   
evidently  tortured is obvious from the 
fact that ,jesus was only one day and   
two  nights in the heart of the earth1  
and1 as before said1 the passage  is not
 prophetic2 besides1 its varied form in 
the gospels plainly  shows it to be a   
myth4    ,he was seen by ,cephas1 then  

by the twelve1 and after that he was    
seen by above five hundred brethren at  
once4 ,but there were only  eleven      
,apostles until after the ascension1    
when ,matthias was elected  to fill the 
vacancy occasioned by the death of      
,judas4 ,and they gave  forth their     
lots1 and the lot fell upon ,matthias2  
and he was numbered  with the eleven    
apostles4 7,acts #a 3 #bf47    ,this    
election of ,matthias took place after  
the ascension4 ,he could not  therefore 
have been seen by the twelve after his  
ascension 7and there  were not twelve   
until after the ascension71 only by the 
eye of faith4    ,that ,jesus was seen  
by above five hundred is nothing more   
than naked  statement4 ,paul does not   
claim to have been one of that number4  
,this  episode1 moreover1 is not        
mentioned in any of the four gospels4   
,it  is remarkable that so great an     
event should be passed over by other    
writers also1 for not a trace of it can 
be found elsewhere4 ,it is  difficult   

for us to understand how this marvelous 
scene could so  completely perish out of
 sight of all writers except one who was
 not  present1 but merely heard of it   
afterward4 ,that ,paul may have believed
  the story we do not deny--and that he 
believed that the greater part of  the  
witnesses remain unto this present time4
 ,now if these survivors  remained he   
does not mention the names of any of    
them4 ,and besides1  they were not      
within reach of the ,corinthians who    
might wish to hear  and investigate     
their testimony1 for the ,corinthians   
did not accept  the resurrection of     
,jesus as a matter of fact4    ,how     
could five hundred disciples come       
together immediately at one  time1 when 
some time after the ascension the number
 of disciples at  ,jerusalem was only   
one hundred and twenty8 7,acts #a 3     
#ae47    ,we need to know something of  
the character of those who gave ,paul   
this information1 and the sources of    
their knowledge4 ,for it is             

all-important to our inquiry to know    
from whom ,paul received these          
traditions and what evidences his       
informants had of the truth of the      
story they told4 ,to believe in the     
reality of these appearances simply     
because ,paul states that he has        
received his information from others    
and believes it to be true1 without     
inquiring as to the character  of his   
informers1 is the blindest credulity4   
,who were the five  hundred8 ,what did  
they think of the event8 ,how did ,paul 
or any other  person know what they     
thought1 if there were no written       
statements  by them8 ,where and when did
 the five hundred see the risen ,jesus8 
,last of all he was seen by me4 ,in     
another place he says1 ,have ,i  not    
seen ,jesus ,christ our ,lord8 7#a ,cor4
 #i 3 #a47    ,elsewhere he relates3    
,but when he was pleased1 ,god1 who     
separated me  from my mother's womb1 and
 called me through his grace to reveal  
his  son in me1 that ,i might preach him

 among the heathen1 immediately  ,i     
conferred not with flesh and blood1 but 
,i went into ,arabia and  returned again
 to ,damascus4 7,gal4 #a 3 #ae-ag47     
,for neither did ,i receive it from men 
nor was taught it1 but through  the     
revelation of ,jesus ,christ4 7,gal4 #a 
3 #aa47 ,we shall find as we  proceed   
that ,paul saw ,jesus subjectively4 ,it 
is quite natural to so  understand his  
words1 reveal his son in me4 ,especially
 does this  seem obvious when we        
remember that ,paul was a man who firmly
 believed  in visions and revelations4  
,in relating his own experience he      
states  this fact plainly4 ,i knew a man
 in ,christ above fourteen years ago    
7whether in the body ,i cannot          
tell--,god knoweth71 such a one caught  
up to the third heaven4 ,and ,i knew    
such a man 7whether in the body or  out 
of the body1 ,i cannot tell--,god       
knoweth7 how that he was caught  up into
 paradise and heard unspeakable words1  
which it is not lawful  for man to      

utter4 ,of such an one will ,i glory4   
7#b ,cor4 #ab 3 #b-d47    ,in ,acts     
there are three contradictory accounts  
of his seeing  ,jesus in a vision4 ,and 
as he journeyed1 he came near ,damascus3
  and suddenly there shined round about 
him a light from heaven4 ,and  he fell  
to the earth and heard a voice saying   
unto him1 ,saul1 ,saul1  why persecutest
 thou me8 ,and he said1 ,who art thou1  
,lord8 ,and the  ,lord said ,i am       
,jesus1 whom thou persecutest3 it is    
hard for thee  to kick against the      
pricks4 ,and he1 trembling and          
astonished1 said1  ,lord1 what wilt thou
 have me to do8 ,and the ,lord said unto
 him1 ,arise1  and go into the city1 and
 it will be told thee what thou must do4
 ,and  the men which journeyed with him 
stood speechless1 hearing a voice1  but 
seeing no man4 7,acts #i 3 #c-g47    ,a 
second version is in this form3 ,and it 
came to pass that as ,i made  my journey
 and was come nigh unto ,damascus about 
noon1 suddenly there  shone from heaven 

a great light round about me4 ,and ,i   
fell unto the  ground1 and heard a voice
 saying unto me ,saul1 ,saul1 why       
persecutest  thou me8 ,and ,i answered1 
,who art thou1 ,lord8 ,and he said unto 
me1  ,i am ,jesus of ,nazareth1 whom    
thou persecutest4 ,and they that were   
with me saw indeed the light and were   
afraid1 but they heard not  the voice of
 him that spoke to me4 ,and ,i said1    
,lord1 what wilt thou  have me do8 ,and 
the ,lord said unto me1 ,arise1 and go  
into ,damascus1  and there it shall be  
told thee of all the things which are   
appointed  for thee to do4 7,acts #bb 3 
#f-aj47    ,the third account of the    
affair is given thus3 ,whereupon as ,i  
went  to ,damascus with authority and   
commission from the chief priests1  at  
mid-day1 ,o king1 ,i saw in the way     
alight from heaven1 above the           
brightness of the sun1 shining round    
about me4 ,and when we were all  fallen 
to the earth1 ,i heard a voice speaking 
unto me1 saying1 in the  ,hebrew tongue1

 ,saul1 ,saul1 why persecutest thou me8 
it is hard for  thee to kick against the
 pricks4 ,and ,i said1 ,who art thou1   
,lord8 ,and  he said1 ,i am ,jesus of   
,nazareth1 whom thou persecutest4444    
,whereupon1  ,o king1 ,i was not        
disobedient unto the heavenly vision4   
7,acts #bf 3  #i-ai47    ,according to  
the first account the companions of     
,paul stood  speechless 7#i 3 #g72 in   
the third they all fall to the earth4   
7#bf 3  #ad47 ,then again1 in the first 
account it is said that the men stood   
speechless1 hearing the voice1 but      
seeing no one4 ,in the second it  is    
stated that they that were with me saw  
indeed the light1 but they  heard not   
the voice4 ,these contradictions do not 
seem to clothe the  vision of ,paul with
 the acceptable form of harmony4    ,it 
will be observed that even in this      
vision ,paul is not described  as seeing
 ,jesus4 ,he sees a light and falls to  
the ground1 and when  he rises he is    
blind4 ,and they led him by the hand and

 brought him  to ,damascus4 ,and he was 
three days without sight4 7#i 3 #h47    
,in the continuation of this account    
,paul has another vision3 ,and it  came 
to pass that when ,i was come again to  
,jerusalem1 even while ,i  prayed in the
 temple1 ,i was in a trance1 and saw him
 saying unto me1  ,make haste and get   
thee out of ,jerusalem4 7#bb 3 #ag1     
#ah47    ,in connection with these      
visions and revelations it is highly    
significant that ,paul never claims to  
have seen ,jesus in the flesh1 and  he  
never speaks of the resurrection as     
material1 but as spiritual4 ,it  is sown
 a natural body1 it is raised a         
spiritual body4 7#a ,cor4 #ae 3  #dd47  
,who shall change our vile bodies that  
it may be fashioned like  unto his      
glorious body1 7,phil4 #c 3 #ba47       
,evidently there is no claim  for seeing
 ,jesus in the body made by ,paul in any
 of his writings4 ,he  preaches the     
doctrine of the resurrection1 but this  
doctrine he1 as  a ,pharisee1 believed  

before he became a ,christian4 ,paul    
claims that  in a vision he saw ,jesus4 
,luke says that this was also the manner
 in  which ,mary ,magdalene and the     
other women saw ,jesus4 ,and when they  
found not his body1 they came1 saying1  
that they had also seen a  vision of    
angels1 which said that he was alive4   
7#bd 3 #b1 #c47    ,this gives force to 
the claim of ,paul1 that his seeing or  
vision of  ,jesus was of the same class 
as the visions of all the others who had
  seen him4    ,thus1 after a careful   
examination of the writings attributed  
to the  immediate followers of ,jesus1  
we find that not one of them says1 ,i   
saw ,jesus rise from the grave2 or ,i   
saw ,jesus in the flesh after his       
resurrection4 ,in legendary style it is 
frequently repeated that he  appeared   
first to this and then to that one1 but 
there is not the  slightest evidence    
that any one saw him4 ,and in this      
connection it  is worthy of remark that 
,jesus did not appear to any persons    

except  his friends4 ,this gives better 
occasion for suspicion that the story   
is mythical4    ,him ,god raised up the 
third day1 and showed him openly1 not to
 all the  people1 but unto witnesses    
chosen before of ,god1 even to us who   
did eat  and drink with him4 7,acts #aj 
3 #da47 ,to appear to a few private     
friends  for one day does not seem much 
like bringing life and immortality to   
light to the whole world4 ,the method is
 too narrow and exclusive4 ,and  even of
 these few friends not one has left the 
record for us of what  he saw4 ,the     
writers who have recorded the current   
traditions of their  time1 agree in     
saying that ,mary ,magdalene found the  
grave empty3  further than this the     
writers do not corroborate one another4 
,how soon the resurrection of the       
physical body became popular we  have no
 means of knowing4 ,it was not certainly
 until some time after  the writings of 
,paul were given to the churches1 for   
he1 as we have  seen1 speaks1 of it as a

 spiritual resurrection4 ,so also does  
,peter  7#a ,peter #c 3 #ac71 speak of  
,jesus being slain in the flesh1 but    
made  alive again in the spirit4    ,the
 legend became more and more marvelous  
as it spread  abroad4 ,enthusiasm       
inflamed the minds of the ignorant and  
superstitious  until the subjective     
visions of ,paul became crystalized into
 objective  realities4 ,his visions1 and
 the visions1 revelations and messages  
of the angels of others were reduced in 
popular belief to historical  facts4    
,,christianity ,,without ,,historical   
,,basis4      #a4 ,no one of the four   
gospels is mentioned in any other part  
of the  ,new ,testament4 ,this assuredly
 would not have been the case had they  
been the oldest1 and the foundation on  
which the whole was built4    #b4 ,no   
work of art of any kind has ever been   
discovered1 no painting  or engraving1  
no sculpture or other relic of antiquity
 which may be  looked upon as furnishing
 additional evidence of the existence of

  those gospels1 and which was executed 
earlier than the latter part of  the    
second century4 ,even the explorations  
of the ,christian catacombs  failed to  
bring to light any evidence of that     
character4    #c4 ,the four gospels were
 written in ,greek1 and there was no    
translation  of them into other         
languages earlier than the third        
century4    #d4 ,no manuscript of the   
gospels are in existence dating further 
back  than the fourth century4 ,of that 
century1 or the next1 there are three   
or four1 and some twenty or thirty1 more
 than a thousand years old4    #e4 ,no  
autograph manuscript of any of the      
gospels has ever been known1  so far as 
there is any authentic record1 nor has  
any credible witness  ever claimed to   
have seen such a manuscript4 ,no one has
 ever claimed  to have seen such a      
manuscript of either of the four gospels
 in  the hand-writing of ,luke1 ,mark1  
,matthew1 or ,john4 ,if the autograph   
manuscripts had ever existed they would 

have been preserved among  the most     
sacred relics of the church4    #f4     
,during the first two centuries         
tradition was esteemed of more  value   
and better evidence of the gospel       
history1 than any written  books or     
manuscripts4    #g4 ,the dialect in     
which the ,new ,testament books were    
written1  a sort of ,hebraistic ,greek1 
has been considered evidence of their   
antiquity4 ,but this dialect prevailed  
three centuries after ,christ1  and was 
in full use during the second century4  
,the same or similar  ,hebraisms abound 
in the apocryphal gospels of that age4  
#h4 ,the canonical gospels were selected
 by the bishops from a large  number    
then in circulation4        ,in taking a
 general review of the first hundred and
 seventy  years of the ,christian       
religion the first thing that strikes   
the  mind is the dearth of material from
 which to construct a reliable  history4
 ,it is seen at once how much must rest 
upon probability in  its different      

degrees--how much must be relegated to  
the province of  speculation4 ,the works
 of the only church historian who wrote 
during  that period1 lost or destroyed  
the few fragments that are left being   
of comparatively no value--the writings 
of ,porphyry and others who  wrote      
against ,christianity1 and those of the 
heretic ,christians1  all               
destroyed--there remain only the works  
of some of the orthodox  fathers1 and   
the text of those in a mutilated and    
corrupted condition4    ,such is the    
material at the hands of the historian4 
,of course he cannot  rely implicitly   
upon the unsupported assertion of any   
such writer  for the truth of any       
historical fact whatever4 ,in every     
instance  he is obliged to scrutinize   
carefully1 and endeavor to ascertain    
whether any ulterior motives may have   
prompted whatever statement  may be     
under consideration4 ,if he can find    
none1 and the fact stands               
uncontradicted by other writers1 it is  

cautiously accepted4 ,under  such       
circumstances progress is slow and      
uncertain4 ,the most that any  writer   
can hope to accomplish is to place in   
proper shape what is  already known1 and
 to establish here and there a landmark 
for the  benefit of subsequent          
historians4    ,in conclusion1 as the   
result of this investigation1 it may be 
repeated  that no evidence is found of  
the existence in the first century of   
either of the following doctrines3 the  
immaculate conception--the  miracles of 
,christ--the material resurrection4 ,no 
one of these gospels  is found in the   
epistles of the ,new ,testament1 nor    
have we been able  to find them in other
 writings of the first century4    ,as  
to the four gospels1 in coming to the   
conclusion that they  were not written  
in the first century1 we have but       
recorded  the conviction of the most    
advanced scholars of the present day1   
irrespective of their religious views in
 other respects2 with whom  as now      

presented1 is1 ,how early in the second 
century were they  composed8 ,discarding
 as inventions of the second century1   
having no  historical foundation1 the   
three doctrines above named1 and much   
else  which must necessarily stand or   
fall with them1 what remains of the     
,christian religion8 7,c4 ,b4 ,waite1   
,history of the ,christian ,religion  to
 the year #bjj47          ,the ,canon4  
,the infancy of the canon was cradled in
 an uncritical age and rocked  with     
traditional ease4 ,conscientious care   
was not directed from the  first to the 
well authenticated testimony of         
eye-witnesses4 ,of the  three fathers   
who contributed most to its early       
growth1 ,irenus was  credulous and      
blundering2 ,tertullian passionate and  
one-sided2 and  ,clement1 of            
,alexandria1 imbued with the treasures  
of ,greek wisdom1  was mainly occupied  
with ecclesiastical ethics4    ,irenus  
agrees that the gospels should be four  
in number1 neither more  nor less1      

because there are four universal winds  
and four quarters  of the world4 ,the   
,word or ,architect of all things gave  
the gospel in  a four-fold shape4       
,according to this father the apostles  
were fully  informed concerning all     
things1 and had a perfect knowledge     
after  their ,lord's ascension4    ,he  
says1 ',matthew wrote his gospels while 
,peter and ,paul were  preaching in     
,rome1 and founding the church4' ,such  
assertions show  both ignorance and     
exaggeration4    ,tertullian affirms    
that the tradition of the apostolic     
churches  guarantees the four gospels1  
and refers his readers to the churches  
of ,corinth1 ,philippi1 ,ephesus1 etc41 
for the authentic epistles of  ,paul4   
,what is this but the rhetoric of an    
enthusiast8    ,clement contradicts     
himself in making ,peter authorize      
,mark's gospel  to be read in the       
churches1 while in another place he says
 the apostles  'neither forbade nor     
encouraged it4'    ,the three fathers of

 whom we are speaking had neither the   
ability  nor inclination to examine the 
genesis of documents surrounded with an 
apostolic halo4 ,no analysis of their   
authenticity and genuineness was        
seriously attempted4 ,in its absence1   
custom1 accident1 taste1 practical      
needs1 directed the tendency of         
tradition4 ,all the rhetoric employed   
to throw the value of their testimony as
 far back as possible1 even up  to or   
very near to the apostle ,john1 is of   
the vaguest sort4 ,appeals to  the      
continuity of tradition and of church   
doctrine1 to the exceptional  veneration
 of these fathers for the gospels1 to   
their opinions being  formed earlier    
than the composition of the works in    
which they are  expressed1 possess no   
force4    ,the ends which the fathers in
 question had in view1 their polemic    
motives1 their uncritical1 inconsistent 
assertions1 their want of sure  data1   
detract from their testimony4 ,their    
decisions were much more  the result of 

pious feeling1 biased by the theological
 speculations  of the times1 than the   
conclusions of a sound judgment4 ,the   
very  arguments they use to establish   
certain conclusions show weakness of    
perception4 ,what are the manifestations
 of spiritual feeling compared  with the
 result of logical reasoning8 7,davidson
 on the ,canon47    ,thus we have the   
testimony of one of the ablest and      
clearest  minds that has ever written   
upon the canon which the fathers most   
depended upon to establish the          
authenticity of the small books  forming
 it1 were ignorant1 credulous1          
blundering1 passionate1  one-sided1     
uncritical1 inconsistent1 possessed     
undue enthusiasm  with contradictions2  
not possessing ability or inclination to
  examine2 attempting no analysis of    
genuineness2 an unreasonable  apostolic 
reverence4 ,custom1 accident1 taste1 and
 the tendency of  tradition taking the  
place of careful examination2 a         
disposition  to misrepresent2           

exceptional veneration of the fathers   
for the  gospels older than the         
composition2 want of data2 their        
decisions  the result of pious feeling  
based upon incorrect theological        
speculations2 unsound judgment2 weakness
 of perception2 lack  of logical        
reasoning4 ,these are the               
characteristics of the fathers  depended
 upon to establish the authenticity of a
 gospel story which  has no solid       
foundation to rest upon and which is    
clearly of an  apocryphal character4    
7,answers to ,christian ,questions pp4  
#fi-gj1  by ,d4 ,m4 ,bennett47    ,one  
hundred and seventy years from the      
coming of ,christ elapsed  before the   
collection assumed a form that carried  
with it the idea  of holy and inspired4 
7,davidson on the ,canon1 p4 #ajf47     
,it is clear that the earliest church   
fathers did not use the books of  the   
,new ,testament as sacred documents     
clothed with divine authority1  but     
followed for the most part1 at least    

till the middle of the second  century1 
apostolic tradition orally transmitted4 
7,ibid1 p4 #ajg47    ,their decisions   
7the fathers7 were much more the result 
of pious  feeling biased by the         
theological speculations of the times1  
than  the conclusions of a sound        
judgment4 ,the very arguments they use  
to  establish certain conclusions show  
weakness of perception4 7,ibid  p4      
#abd47    ,the men who first canonized  
them 7the gospels7 had no certain       
knowledge of their authors4 7,ibid p4   
#abg47    ,that ,luke did not write the 
gospel of ,luke4 7,ibid #b1 p4 #be47    
,the canon was not the work of the      
,christian ,church so much as of  the   
men who were striving to form the       
church4 7,ibid p4 #abi47    ,professor  
,davidson says that the ,gospel of      
,matthew1 as we have  it now could not  
have been written by ,matthew4 ,intro4  
,new ,test4 #a1  p4 #dhd4 ,he says that 
the present ,gospel of ,mark was not    
written by  ,mark and that its author is

 unknown4 7,ibid #b1 p4 #hc1 #hd47      
,of ,john's ,gospel he says3    ,its    
existence before #adj ,a4 ,d4 is        
incapable either of decision or         
probable showing4 ,the ,johannine       
authorship has receded before the  tide 
of modern criticism1 and though this    
tide is arbitrary at times1  it is here 
irresistible4    ,no certain traces of  
the existence of the fourth gospel can  
be found  till after ,justin ,martyr1   
that is till after the middle of the    
second  century4 7,ibid #b1 p4 #ebj47   
,the ,value of ,papias' ,testimony4     
,suppose ,papias is referring to our    
present gospel of ,mark1 what  testimony
 have we to the authenticity of ,jesus' 
words as contained  in it8 ,just this3  
,eusebius says that ,papias said that   
,john the  presbyter said that ,mark    
said that ,peter said that ,jesus said  
thus  and so4 7,keeler's ,short ,history
 of the ,bible1 p4 #ai47                
,ignorance and ,dishonesty of the ,early
 ,fathers4    ,that the charge of       

ignorance justly attaches to many of the
 fathers  of the church1 and that of    
dishonesty as well1 there is abundant   
evidence1 but a small portion of this   
can be given here4 ,mosheim1  in part #b
 chapter #c of his ,ecclesiastical      
,history1 says3    ,the interest of     
virtue and true religion suffered yet   
more  grievously by the monstrous errors
 that were universally adopted  in this 
century1 and became a source of         
innumerable calamities and  mischiefs of
 succeeding ages4 ,the first of these   
maxims was that it was  an act of virtue
 to deceive and lie when by that means  
the interest  of the church might be    
promoted2 and the second1 equally       
horrible1  though in another point of   
view1 was that errors in religion1 when 
maintained and adhered to after proper  
admonition were punishable with  civil  
penalties and corporal tortures4 ,the   
former of these erroneous  maxims was   
now of long standing4 ,it had been      
adopted for long ages  past1 and had    

produced an incredible number of        
ridiculous fables1  fictitious          
prodigies1 and pious frauds to the      
remarkable detriment to  that glorious  
cause in which they were employed4 ,and 
it must be frankly  confessed that the  
greatest men and the most eminent saints
 of this  century the fourth were more  
or less tainted with the infection of   
this corrupt principle1 as will appear  
evident to such as look with an         
attentive eye to their writings and     
actions4 ,we would willingly except     
from this charge ,ambrose1 and ,hiliary 
,augustine1 ,gregory ,nazianzen1  and   
,jerome2 but truth1 which is more       
respectable than these venerable        
fathers1 obliges us to involve them in  
the general accusation4    ,at another  
time he says1 as translated by ,vidal3  
,at the time when he ,hermas wrote1 it  
was an established maxim  with many     
,christians to avail themselves of fraud
 and deception1  if it was likely they  
would conduce toward the attainment of  

any  considerable good4    ,he again    
says3    ,it was considered that they   
who made it their business to deceive1  
with a view of promoting the cause of   
truth1 were deserving rather  of        
commendation than censure4    ,the      
,french ,protestant writer1 ,casaubon1  
talks in a similar way1 thus3    ,it    
mightily affects me to see how many     
there were in the earliest  times of the
 church who considered it a capital     
exploit to lend to  heavenly truth the  
help of their own inventions in order   
that the  new doctrine might be received
 by the wise among the ,gentiles4 ,these
  officious lies1 they said1 were       
devised for a good end4    ,le ,clerc1  
corroborating these opinions1 says3     
,dissemblers of truth are nowhere to be 
met with in such abundance  as among the
 writers of church history4    ,m4      
,daille1 another learned and impartial  
,french writer1 in his  celebrated work1
 the ,use of the ,fathers1 says3    ,we 
find them saying things which they did  

not themselves believe4 ,they  are      
mutually witnesses against each other1  
that they are not to be  believed       
absolutely on their bare word4    ,in   
book #a1 chapter #f1 he states upon the 
authority of ,st4 ,jerome1 that3        
,origin1 ,methodius1 ,eusebius1         
,apollonaris1 have written largely      
against  ,celsus and ,porphyry4 ,do but 
observe their manner of arguing1 and    
what slippery problems they used4 ,they 
alleged against the ,gentiles1  not what
 they believed1 but what they thought   
necessary4    ,jerome himself adds3     
,i forbear mentioning the ,latin        
writers1 as ,tertullian1 ,cyprian1      
,minutius1 ,victorinus1 ,lactantius1    
,hiliary1 lest ,i should rather seem  to
 accuse others than defend myself4      
,daille adds of the fathers3    ,they   
made no scruple to forge whole books4   
,an able writer in the ,eclectic ,review
 of #ahad1 page #agi1 speaks of  the    
fathers in this way3    ,when we        
consider the number of gospels1 acts1   

epistles1 revelations1  traditions1 and 
constitutions which were put in         
circulation during  the first three     
centuries1 and which are unquestionably 
spurious1  we find sufficient reason for
 examining with care and receiving  with
 extreme caution productions attributed 
to eminent men in the  primitive church4
 ,some of the early ,christians do not  
seem to have  possessed in some points a
 nice sense of moral obligation4 ,the   
writing  of books under false names1 and
 the circulating of fables1 were not    
accounted violations of duty2 or1 if the
 impropriety of such conduct  was felt1 
the end proposed--the promotion of the  
,christian cause--was  thought to       
justify the means employed for the      
accomplishment4 7,from  ,d4 ,m4         
,bennett's ,answers to ,christian       
,questions1 p4 #gh-hj47          ,jesus 
,not a ,historical ,character4    ,the  
following very pertinent argument is    
made use of by the  ,rev4 ,s4           
,baring-,gould in his ,lost and ,hostile

 ,gospels3 ,it is somewhat  remarkable  
that no contemporary1 or even early     
account of the life of  our ,lord       
exists1 except from the pen of          
,christian writers4 ,that we  have none 
by ,greek or ,roman writers is not1     
perhaps1 to be wondered  at2 but it is  
singular that neither ,philo1 ,josephus1
 nor ,justus  of ,tiberius1 should ever 
have alluded to ,christ or to primitive 
,christianity4 ,philo was born at       
,alexandria about twenty years before   
,christ4 ,in the year ,a4 ,d4 #dj he was
 sent by the ,alexandrian ,jews on  a   
mission to ,caligula1 to entreat the    
emperor not to put in force his  order  
that his statue should be erected in the
 temple of ,jerusalem and  in all the   
synagogues of the ,jews4 ,philo was a   
,pharisee4 ,he traveled  in ,palestine1 
and speaks of the ,essenes he saw there2
 but he says  not a word about ,jesus   
,christ or his followers4 ,it is        
possible that  he may have heard of the 
new sect1 but he probably concluded it  

was  but insignificant1 and consisted   
merely of the disciples1 poor and       
ignorant1 of a ,galilean rabbi1 whose   
doctrines he1 perhaps did not  stay to  
inquire into1 and supposed they did not 
differ fundamentally  from the          
traditional teaching of the rabbis of   
his day4          ,the ,spurious        
,passage in ,josephus4    ,at this time 
lived ,jesus1 a wise man if indeed he   
ought to be  called a man2 for he       
performed wonderful works he was a      
teacher of  men who received the truth  
with gladness2 and he drew to him many  
,jews and also many ,greeks4 ,this was  
the ,christ4 ,but when ,pilate1  at the 
instigation of our chiefs1 had condemned
 him to crucifixion1  they who at first 
loved him did not cease2 for he appeared
 to them  on the third day again2 for   
the divine prophets had foretold this1  
together with many other wonderful      
things concerning him1 and even  to this
 time the community of ,christians      
called after him1 continues  to exist4  

,that this passage is spurious has been 
almost universally  acknowledged4 ,one  
may be accused perhaps of killing dead  
birds1 if  one again examines and       
discredits the passage2 but as the      
silence of  ,josephus on the subject    
which we are treating is a point on     
which it  will be necessary to insist1  
we cannot omit as brief a discussion as 
possible of the celebrated passage4     
,the passage is first quoted by         
,eusebius 7fl4 ,a4 ,d4 #cae7 in two     
places 7,hist4 ,eccl4 lib4 #a4 c4 #aa2  
,demonst4 ,evang4 lib4 #c471  but it was
 unknown to ,justin ,martyr 7fl4 ,a4 ,d4
 #adj71 ,clement of  ,alexandria 7fl4   
,a4 ,d4 #aib71 ,tertullian 7fl4 ,a4 ,d4 
#aic71 and ,origen  7fl4 ,a4 ,d4 #bcj74 
,such a testimony would certainly have  
been produced  by ,justin in his        
apology1 or in his controversy with     
,trypho the ,jew1  had it existed in the
 copies of ,josephus at his time4 ,the  
silence  of ,origen is still more       
significant4 ,celsus in his book against

  ,christianity introduces a ,jew4      
,origen attacks the arguments of        
,celsus and his ,jew4 ,he could not have
 failed to quote the words of           
,josephus1 whose writings he knew1 had  
the passage existed in the  genuine     
text4 ,he indeed distinctly affirms that
 ,josephus did not  believe in ,christ4 
7,contra4 ,celsus #a47    ,again the    
paragraph interrupts the chain of ideas 
in the original  text4 ,before this     
passage comes an account of how ,pilate1
 seeing there  was a want of pure       
drinking water in ,jerusalem1 conducted 
a stream into  the city from a spring   
two hundred stadia distant1 and ordered 
that  the cost should be defrayed out of
 the treasury of the ,temple4 ,this     
occasioned a riot4 ,pilate disguised    
,roman soldiers as ,jews1 with  swords  
under their cloaks1 and sent them among 
the rabble1 with orders  to arrest the  
ringleaders4 ,this was done4 ,the ,jews 
finding themselves  set upon by other   
,jews1 fell into confusion2 one ,jew    

attacked another1  and the whole company
 of rioters melted away4 ,and in this   
manner1  says ,josephus1 was this       
insurrection suppressed4 ,then follows  
the  paragraph about ,jesus1 beginning1 
,at this time lived ,jesus1 a wise  man1
 if indeed one ought to call him a man1 
etc41 and the passage is  immediately   
followed by1 ,about this time another   
misfortune threw the  ,jews into        
disturbance2 and in ,rome an event      
happened in the temple of  ,isis which  
produced great scandal4 ,and then he    
tells an indelicate  story of religious 
deception which need not be repeated    
here4 ,the  misfortune which befell the 
,jews was1 as he afterward relates1 that
  ,tiberius drove them out of ,rome4    
,the reason of this was1 he says1 that  
a noble ,roman lady who had become a    
proselyte1 had sent gold and purple  to 
the temple at ,jerusalem4 ,but this     
reason is not sufficient4 ,it is  clear 
from what precedes--a story of          
sacerdotal fraud--that there was  some  

connection between the incidents in the 
mind of ,josephus4 ,probably  the ,jews 
had been guilty of religious deceptions 
in ,rome1 and had made  a business of   
performing cures and expelling demons1  
with talismans1  and incantations1 and  
for this had obtained rich payment4     
,from the connection that exists between
 the passage about the  other misfortune
 which befell the ,jews1 and the former 
one about  the riot suppressed by       
,pilate1 it appears evident that the    
whole of  the paragraph concerning our  
,lord is an interpolation4 ,that        
,josephus  could not have written the   
passage as it stands1 is clear enough1  
for  only a ,christian would speak of   
,jesus in the terms employed4 ,josephus 
was a ,pharisee and a ,jewish priest2 he
 shows in all his writings that  he     
believes in ,judaism4    ,it has been   
suggested that ,josephus may have       
written about ,christ  as in the passage
 quoted1 but that the portions within   
brackets are  the interpolations of a   

,christian copyist4 ,but when these     
portions  within brackets are removed1  
the passage loses all its interest  and 
is a dry statement utterly unlike the   
sort of notice ,josephus  would have    
been likely to insert4 ,he gives color  
to his narratives2  his incidents are   
always sketched with vigor2 this account
 would be  meagre besides those of the  
riot of the ,jews and the rascality of  
the priests of ,isis4 ,josephus asserts1
 moreover1 that in his time  there were 
four sects among the ,jews--the         
,pharisees1 the ,sadducees1  the        
,essenes1 and the sect of ,judas of     
,gamala4 ,he gives tolerably  copious   
particulars about these sects1 and their
 teachings1 but of the  ,christian sect 
he says not a word4 ,had he wished to   
write about it1  he would have given    
full details1 likely to interest his    
readers1  and not have dismissed the    
subject in a couple of lines4    ,it was
 perhaps felt by the early ,christians  
that the silence of  ,josephus1 so      

famous a historian and a ,jew1 on the   
life1 miracles1  and death of the       
founder of ,christianity was extremely  
inconvenient2  the fact could not fail  
to be noticed by their adversaries4     
,some  ,christian transcriber may have  
argued1 either ,josephus knew nothing   
of the miracles performed by ,christ--in
 which case he is a weighty  testimony  
against them--or he must have heard of  
,jesus1 but not  having deemed his acts1
 as they were related to him1 of        
sufficient  importance to find a place  
in history4 ,arguing thus1 the copyist  
took  the opportunity of rectifying the 
omission1 written from the stand  point 
of a ,pharisee1 and therefore designated
 the ,lord as merely a  wise man4 7,d4  
,m4 ,bennett in ,jesus ,christ47        
,that this paragraph1 concerning the    
,lord ,jesus ,christ1 is not            
,josephus's but an interpolation1 is    
argued from these several following     
considerations3    #a4 ,it is not quoted
 or referred to by any ,christian writer

 before  ,eusebius1 who flourished at   
the beginning of the fourth century1    
and afterward4    #b4 ,this paragraph   
was wanting in the copies of ,josephus  
which were  seen by ,photius1 in the    
ninth century4    #c4 ,it interrupts the
 course of the narration4    #d4 ,it is 
unsuitable to the general character of  
,josephus1 who is  allowed not to have  
been a ,christian4    #e4 ,if ,josephus 
were the author of this paragraph1 it   
would be  reasonable to expect in him   
frequent mention of ,christ's miracles2 
whereas he is everywhere else silent    
about them4    #f4 ,the word ,christ or 
,messiah appears not in any place in all
 the works  of ,josephus1 excepting two2
 namely1 the paragraph which we have    
been  considering1 which is now in the  
eighteenth book of his ,antiquities2    
and another in the twentieth book of the
 name ,antiquities where is  mention    
made of ,james1 the brother ,jesus who  
is called ',christ4' 7,works  of ,n4    
,lardner1 vol4 #g1 pp4 #ad1 #ae47       

,,eusebius4    ,the ,father of ,church  
,history4    ,in referring to his work  
of writing a history of the church up to
  his own times1 he says3    ,we are    
attempting a kind of trackless and      
unbeaten path4    ,again he says of     
,philo ,judus that he was a very learned
 man4 ,among  many other things which   
contradict this estimate1 is the fact   
that  ,philo takes more than one hundred
 pages in showing how that dreams  are  
sent from ,god4    ,again1 ,eusebius    
does not say that the last works of     
,hegesippus1  ,papias and ,dionysius of 
,corinth1 contain anything concerning   
the  canonical gospels2 therefore1 they 
contained none4    ,we give the opinion 
of a few well-known writers upon this   
father of  church history3    ,in       
,draper's ,intellectual ,development of 
,europe1 p4 #aig1 ,bunsen and  ,niebuhr 
are quoted--the one 7,bunsen7 as saying 
that he purposely  perverted chronology 
for the sake of making synchronisms1 and
 the  other 7,niebuhr7 declaring he is a

 very dishonest writer4    ,eusebius had
 a peculiar faculty of diverging from   
the  truth4 7,history of ,christian     
,religion1 p4 #g47    ,the gravest of   
the ecclesiastical historians1          
,eusebius1 himself1  indirectly         
confesses that he has related whatever  
might redound to  the glory1 and has    
suppressed all that could tend to the   
disgrace of  religion4 7,gibbon's ,rome1
 vol4 #a1 p4 #dic47    ,in one of the   
most learned and elaborate works that   
antiquity has left  us1 the             
thirty-second chapter of the twelfth    
book of his evangelical  preparation1   
bears for its title this scandalous     
proposition3 ',how it  may be lawful and
 fitting to use falsehood as a medicine 
and for the  benefit of those who want  
to be deceived4' 7,gibbon's             
,vindication1  p4 #gf47    ,but         
,eusebius1 the father of church history1
 capped the climax by  fabricating the  
celebrated passage about ,jesus1 a wise 
man1 if it  be lawful to call him such4 

7,anti-,christ1 p4 #bh47    ,he         
7,eusebius7 has frankly told us that his
 principle in writing  history was to   
conceal the facts that were injurious to
 the reputation  of the church4         
7,lecky's ,european ,morals1 vol4 #a1 p4
 #dib47    ,eusebius1 who would never   
lie or falsify except to promote the    
glory  of ,god4 7,taylor's ,diegesis1 p4
 #cde47    ,eusebius pronounces a       
panegyric upon ,constantine4 ,the       
following is  the list of ,constantine's
 murders as given by ,robert ,taylor3   
9999,,todo3 ,verify table               
,maximinian1 his wife's father          
,a4 ,d4   #caj          ,bassianus1 his 
sister ,anastacia's husband    ,a4 ,d4  
#cad          ,licinianus1 his nephew by
 ,constantina        ,a4 ,d4   #cai     
,fausta1 his wife                       
,a4 ,d4   #cbj          ,sopater1 his   
former friend                   ,a4 ,d4 
#cba          ,licinius1 his sister     
,constantina's husband   ,a4 ,d4   #cbe 
,crispus1 his own son                   

,a4 ,d4   #cbf      ,and the church     
still continues to regard these two     
persons as holy  men of ,god1 raised up 
for a wise purpose--the one an open1    
wholesale  murderer1 and the other a    
cowardly1 cunning and corrupt priest4   
,the  vast injury they have done the    
human race can never be computed4 ,they 
poisoned the fountains of civilization1 
and all ,christendom has been  drinking 
its poisoned waters ever since4 ,if     
there are anywhere in  history two men  
who have done their fellow men more     
positive harm  and wrong1 ,i do not know
 them4 ,their names should be held up to
  eternal scorn4    ,baronius1 a sincere
 advocate of the ,christian faith1 calls
 ,eusebius3  the great falsifier of     
ecclesiastical history1 a wily          
sychophant1  a consummate hypocrite1 a  
time serving persecutor1 who had nothing
  in his known life or writings to      
support the belief that he himself      
believed in the ,christian system4      
,eusebius is the source from whom all   

have drawn their material4 ,of  him     
,dean ,milman in a note to ,gibbon's    
,rome says3 ,it is deeply to  be        
regretted that the history of this      
period rests so much on the  loose1 and1
 it must be admitted1 by no means       
scrupulous authority of  ,eusebius4     
7,page #he47          ,spurious         
,writings of the ,early ,church4    ,not
 long after ,christ's ascension into    
heaven1 several histories of  his life  
and doctrines1 full of pious frauds and 
fabulous wonders1  were composed by     
persons whose intentions1 perhaps1 were 
not  bad1 but whose writings discovered 
the greatest superstition and           
ignorance4 7,mosheim's ,ecclesiastical  
,history47    ,christian churches had   
scarcely been gathered and organized    
when here and there men rose up who1 not
 being contented with the  simplicity   
and purity of that religion which the   
apostles taught1  attempted innovations1
 and fashioned religion according to    
their own  liking4 7,mosheim's          

,ecclesiastical ,history1 vol4 #a1 c4   
#e47    ,to avoid being imposed upon1 we
 ought to treat tradition as we do a    
notorious and known liar1 to whom we    
give no credit1 unless what he  says is 
confirmed to us by some person of       
undoubted veracity4 7,extract  from     
,bower's ,lives of the ,popes47    ,this
 opinion has always been in the world1  
that to settle a certain  and assured   
estimation upon that which is good and  
true1 it is  necessary to remove out of 
the way whatever may be an hindrance  to
 it4 ,neither ought we to wonder that   
even those of the honest1  innocent1    
primitive times made use of these       
deceits1 seeing for a  good end they    
made no scruple to forge whole books4   
7,daille on the  ,use of the ,fathers1  
b4 #a1 c4 #c47          ,the ,bible ,not
 an ,inspired ,revelation4    ,what     
would be the characteristics of a       
revelation8 #ast4 ,a revelation  would  
be free from inherent contradictions4   
,does the ,new ,testament  revelation   

stand this test8 #b;d4 ,a revelation    
would not contradict  natural laws1 for 
nature is the only undisputed revelation
 to  man4 #c;d4 ,a revelation would be  
so authenticated that it would be more  
reasonable to admit than to deny its    
claims4 ,the history of thousands  of   
years proves that1 so far1 no revelation
 has been made that compels  the mind's 
assent1 as thousands of thinking men    
reject the so-called  revelation of the 
,new ,testament4 ,the ,new ,testament   
does not claim  infallibility for       
itself2 and proving that a book is      
infallible does  not prove that it was  
inspired1 else we might claim           
inspiration for  the problems of        
,euclid4 7,anon47    ,when ,moses told  
the children of ,israel that he received
 the two  tables of commandments from   
the hands of ,god1 they were not obliged
  to believe him1 because they had no   
other authority for it1 than his        
telling them so2 and ,i have no         
authority for it than some historian    

telling me so4 ,the commandments carry  
no internal evidence of divinity  with  
them2 they contain some good moral      
precepts1 such as any man  qualified to 
be a lawgiver or a legislator1 could    
produce himself  without having recourse
 to supernatural intervention4 7,thomas 
,paine's  ,age of ,reason47             
,revelation is a communication of       
something which the person1 to whom     
that thing is revealed1 did not know    
before4 ,for if ,i have done a  thing1  
or seen it done1 it needs no revelation 
to tell me ,i have done  it1 or seen it1
 nor to enable me to tell it1 or to     
write it4 7,thomas  ,paine's ,age of    
,reason47    ,if it was worth ,god's    
while to make a revelation to man at    
all1  it was certainly worth his while  
to see to it that it was correctly      
made4 ,he would not have allowed the    
ideas and mistakes of pretended         
prophets and designing priests to become
 so mingled with the original  text that
 it is impossible to tell where he      

ceased and where the  priests and       
prophets began4 ,neither will it do to  
say that ,god  adapted his revelation to
 the prejudices of mankind4 ,of course  
it  was necessary for an infinite being 
to adapt his revelation to the          
intellectual capacity of man2 but why   
should ,god confirm a barbarian  in his 
prejudices8 ,why should he fortify a    
heathen in his crimes8 ,if a  revelation
 is of any importance whatever1 it is to
 eradicate prejudices  from the human   
mind4 ,it should be a lever with which  
to raise the human  race4 ,theologians  
have exhausted their ingenuity in       
finding excuses  for ,god4 ,it seems to 
me that they would be better employed in
 finding  excuses for men4 ,they tell us
 that the ,jews were so cruel and       
ignorant  that ,god was compelled to    
justify1 or nearly to justify1 many of  
their crimes1 in order to have any      
influence with them whatever4 ,they     
tell us that if he had declared slavery 
and polygamy to be criminal1  the ,jews 

would have refused to receive the ten   
commandments4 ,they  insist that1 under 
the circumstances1 ,god did the best he 
could2  that his real intention was to  
lead them along slowly1 step by step1   
so that1 in a few hundred years they    
would be induced to admit that  it was  
hardly fair to steal a babe from its    
mother's breast4 ,it has  always seemed 
reasonable that an infinite ,god ought  
to have been able  to make man grand    
enough to know1 even without a special  
revelation1  that it is not altogether  
right to steal the labor1 or the wife1  
or  the child of another4 ,when the     
whole question is thoroughly examined1  
the world will find that ,jehovah had   
the prejudices1 the hatreds1  and       
superstitions of his day4    ,if there  
is anything of value1 it is liberty4    
,liberty is the air of  the soul1 the   
sunshine of life4 ,without it the world 
is a prison and  the universe an        
infinite dungeon4    ,if ,christ was in 
fact ,god1 he knew all the future4      

,before him1  like a panorama1 moved the
 history yet to be4 ,he knew exactly how
  his words would be interpreted4 ,he   
knew what crimes1 what horrors1  what   
infamies1 would be committed in his     
name4 ,he knew that the fires  of       
persecution would climb around the limbs
 of countless martyrs4 ,he  knew that   
brave men would languish in dungeons1 in
 darkness1 filled  with pain2 that the  
church would use the instruments of     
torture1  and that his followers would  
appeal to whip and chain4 ,he must have 
seen the horizon of the future red with 
the flames of the auto da  fe4 ,he knew 
all the creeds that would spring like   
poisoned fungi from  every text4 ,he saw
 the sects waging war against each      
other4 ,he saw  thousands of men1 under 
the orders of priests1 building dungeons
 for  their fellow men4 ,he saw them    
using instruments of pain4 ,he heard the
  groans1 saw the faces white with      
agony1 the tears1 the blood--heard  the 
shrieks and sobs of all the moaning1    

martyred multitudes4 ,he knew  that     
commentaries would be written on his    
words with swords1 to be  read by the   
light of faggots4 ,he knew that the     
,inquisition would be  born of teachings
 attributed to him4 ,he saw all the     
interpolations  and falsehoods that     
hypocrisy would write and tell4 ,he knew
 that above  these fields of death1     
these dungeons1 these burnings1 for a   
thousand  years would float the dripping
 banner of the cross4 ,he knew that in  
his name his followers would trade in   
human flesh1 that cradles would  be     
robbed1 and woman's breasts unbabed for 
gold1 and yet he died with  voiceless   
lips4 ,why did he fail to speak8 ,why   
did he not tell his  disciples1 and     
through them the world1 that man should 
not persecute1  for opinion's sake1 his 
fellow man8 ,why did he not cry1 ,you   
shall  not persecute in my name2 you    
shall not burn and torment those who    
differ from you in creed8 ,why did he   
not plainly say1 ,i am the ,son of      

,god8 ,why did he not explain the       
doctrine of the trinity8 ,why did he    
not tell the manner of baptism that was 
pleasing to him8 ,why did he  not say   
something positive1 definite1 and       
satisfactory about another  world8 ,why 
did he not turn the tear-stained hope of
 heaven to the  glad knowledge of       
another life8 ,why did he go dumbly to  
his death1  leaving the world to misery 
and to doubt8    ,you may ask1 ,and what
 of all this8 ,i reply1 ,as with        
everything  in nature1 so with the      
,bible4 ,it has a different story for   
each  reader4 ,is1 then1 the ,bible a   
different book to every human being  who
 reads it8 ,it is4 ,can ,god1 through   
the ,bible1 make precisely the  same    
revelation to two persons8 ,he cannot4  
,why8 ,because the man who  reads is not
 inspired4 ,god should inspire readers  
as well as writers4    ,you may reply3  
,god knew that his book would be        
understood differently  by each one1 and
 intended that it should be understood  

as it is  understood by each4 ,if this  
is so1 then my understanding of the     
,bible is the real revelation to me4 ,if
 this is so1 ,i have no right  to take  
the understanding of another4 ,i must   
take the revelation  made to me through 
my understanding1 and by that revelation
 ,i must  stand4 ,suppose1 then1 that ,i
 read this ,bible honestly1 fairly1 and 
when ,i get through am compelled to say1
 ',the book is not true4' ,if  this is  
the honest result1 then you are         
compelled to say1 either that  ,god has 
made no revelation to me1 or that the   
revelation that it is  not true is the  
revelation made to me1 and by which ,i  
am bound4 ,if  the book and my brain are
 both the work of the same infinite     
,god1  whose fault is it that the book  
and the brain do not agree8 ,either     
,god should have written a book to fit  
my brain1 or should have made  my brain 
to fit his book4 ,the inspiration of the
 ,bible depends upon  the credulity of  
him who reads4 ,there was a time when   

its geology1  its astronomy1 its natural
 history1 were thought to be inspired3  
that time has passed4 ,there was a time 
when its morality satisfied  the men who
 ruled the world of thought3 that time  
has passed4    ,these are the passages  
that have liberated woman6    ,according
 to the ,old ,testament1 woman had to   
ask pardon1 and had to be  purified1 for
 the crime of having borne sons and     
daughters4 ,if in this  world there is a
 figure of perfect purity1 it is a      
mother holding in  her thrilled and     
happy arms her child4 ,the doctrine that
 the woman is  the slave1 or serf1 of   
man--whether it comes from heaven or    
from hell1  from ,god or a demon1 from  
the golden streets of the ,new          
,jerusalem or  from the very ,sodom of  
perdition--is savagery1 pure and simple4
    ,in no country in the world had     
women less liberty than in the ,holy    
,land1 and no monarch held in less      
esteem the rights of wives and  mothers 
than ,jehovah of the ,jews4 ,the        

position of woman was far  better in    
,egypt than in ,palestine4 ,before the  
pyramids were built1  the sacred songs  
of ,isis were sung by women1 and women  
with pure  hands had offered sacrifices 
to the gods4 ,before ,moses was born1   
women  had sat upon the ,egyptian       
throne4 ,upon ancient tombs the husband 
and  wife are represented as seated in  
the same chair4 ,in ,persia women were  
priests1 and in some of the oldest      
civilizations 'they were reverenced  on 
earth1 and worshiped afterward as       
goddesses in heaven4' ,at the  advent of
 ,christianity1 in all ,pagan countries 
women officiated  at the sacred altars4 
,they guarded the eternal fire4 ,they   
kept the  sacred books4 ,from their lips
 came the oracles of fate4 ,under the   
domination of the ,christian church1    
woman became the merest slave for  at   
least a thousand years4 ,it was claimed 
that through woman the race  had fallen1
 and that her loving kiss had poisoned  
all the springs of  life4 ,christian    

priests asserted that but for her crime 
the world would  have been an ,eden     
still4 ,the ancient fathers exhausted   
their eloquence  in the denunciation of 
woman1 and repeated again and again the 
slander  of ,st4 ,paul4 ,the condition  
of woman has improved just in proportion
  that man has lost confidence in the   
inspiration of the ,bible4    ,the old  
argument that if ,christianity is a     
human fabrication its  authors must have
 been either good men or bad men1 takes 
it for granted  that there are but two  
classes of persons--the good and the    
bad4 ,there  is1 at least1 one other    
class--the mistaken1 and both of the    
other  classes may belong to this4      
,thousands of most excellent people have
  been deceived1 and the history of the 
world is filled with instances  where   
men have honestly supposed that they had
 received communications  from angels   
and gods4 7,ingersoll's ,reply to       
,black47    ,but an infinite being must 
know not only the real meaning of  the  

words1 but the exact meaning they will  
convey to every reader  and hearer4 ,he 
must know every meaning that they are   
capable of  conveying to every mind4 ,he
 must also know what explanations must  
be made to prevent misconception4 ,if an
 infinite being cannot1  in making a    
revelation to man1 use such words that  
every person to  whom a revelation is   
essential1 will understand distinctly   
what that  revelation is1 then a        
revelation from ,god1 through the       
instrumentality  of language is         
impossible1 or it is not essential that 
all should  understand it correctly4    
,after all1 the real question is1 not   
whether the ,bible is inspired1  but    
whether it is true4 ,if it is true1 it  
does not need to be  inspired4 ,if it is
 true1 it makes no difference whether it
 was  written by a man or a god4 ,the   
multiplication table is just as useful1 
just as true as though ,god had arranged
 the figures himself4 ,if the  ,bible is
 really true1 the claim of inspiration  

need not be urged2  and if it is not    
true1 its inspiration can hardly be     
established4 ,as  a matter of fact1 the 
truth does not need to be inspired4     
,nothing  needs inspiration except a    
falsehood or a mistake4 7,ingersoll's   
,mistakes of ,moses1 p4 #ei47    ,it may
 be argued that millions have not the   
capacity to understand a  revelation1   
although expressed in plainest words4   
,to this it seems a  sufficient reply1  
to ask1 why a being of infinite power   
should create  men so devoid of         
intelligence1 that he cannot by any     
means make known  to them his will8     
7,ingersoll's ,mistakes of ,moses1 p4   
#ij47    ,millions have declared this   
book to be infinitely holy1 to prove    
that they were right have imprisoned1   
robbed and burned their fellow  men4    
,the inspiration of this book has been  
established by famine1  sword1 and fire1
 by dungeon1 chain1 and whip1 by dagger 
and by rack1  by force and fear and     
fraud1 and generations have been        

frightened by  threats of hell1 and     
bribed with promises of heaven4    ,had 
we been born in ,turkey1 most of us     
would have been ,mohammedans  and       
believed in the inspiration of the      
,koran4 ,we should have believed  that  
,mohammed actually visited heaven and   
became acquainted with an  angel by the 
name of ,gabriel who was so broad       
between the eyes that  it required three
 hundred days for a very smart mule to  
travel the  distance4 ,if some man had  
denied this story we should have        
denounced  him as a dangerous person1   
one who was endeavoring to undermine the
  foundations of society1 and to destroy
 all distinctions between virtue  and   
vice4 ,we should have said to him ',what
 do you propose to give us  in place of 
this angel8 ,we cannot afford to give up
 an angel of that  size for nothing4'   
,we would have insisted that the wisest 
and best  men believed the ,koran4      
7,ingersoll's ,mistakes of ,moses1 p4   
#cf47          ,the ,pentateuch4    ,the

 ,pentateuch is affirmed to have been   
written by ,moses under the  influence  
of divine inspiration4 ,considered thus 
a record vouchsafed  and dictated by the
 ,almighty1 it commands not only        
scientific but  universal consent4      
,but here in the first place it may be  
demanded1 who or what is it  that has   
put forth this great claim in its       
behalf8    ,not the work itself4 ,it    
nowhere claims the authorship of one    
man1  or makes the impious declaration  
that it is the writing of ,almighty     
,god4 7,draper's ,conflict ,between     
,religion and ,science47          ,the  
,bible ,not ,inspired4    #a4 ,the      
,bible is full of errors3    ,in #ahdg1 
the ,american ,bible ,society appointed 
a committee of its  members to prepare a
 standard edition of ,king ,james's     
version1  free from typographical       
errors4 ,they prepared such an edition1 
correcting1 as they stated1 twenty-four 
thousand errors2 but alarmed  at the    
attacks made upon it1 it was withdrawn2 

and the ,american ,bible  ,society      
continues to this day to circulate for  
the word of ,god a  book having in it   
twenty-four thousand acknowledged       
errors4 7,common  ,sense ,thoughts on   
the ,bible1 ,wm4 ,denton47    #b4 ,the  
,bible sanctions cruelties4 ,the wars of
 extermination waged by  the ,jews upon 
surrounding nations afford ample proof4 
#c4 ,the ,bible indorses immorality4 ,it
 indorses war1 slavery1 polygamy1       
intemperance1 and superstition4    #d4  
,the writers of the gospels do not claim
 to be inspired4    #e4 ,we do not know 
when1 where1 or by whom1 either the     
gospels or the  books supposed to be    
written by ,moses1 were composed4    #f4
 ,paul says3 ,all scripture is given by 
inspiration of ,god2 but there  is 7#a47
 no definite meaning attached to the    
word inspiration4 7#b47 ,he  does not   
refer to the gospels for they had no    
existence when he wrote4    #g4         
,inspiration is not a success4 ,there   
are a thousand different sects          

quarreling about the meaning of the     
inspired scriptures4    #h4 ,inspiration
 should be pure4 ,the ,bible abounds in 
obscenity4    #i4 ,the ,bible undergoes 
revisions1 improvements1 etc4 ,an       
infallible  book cannot be improved4    
#aj4 ,the ,bible has no plan or system1 
and hence has no definite  object4      
,millions upon millions of ,christians  
have differed regarding  its teachings4 
#aa4 ,the ,bible is a fetich4 ,millions 
of people have a slavish regard  for the
 ,holy ,bible who have little or no     
respect for ,humanity1 ,truth1  or      
,justice4          ,god's ,ways are ,not
 ,our ,ways4    ,now this ,god either   
did or he did not believe in and command
 murder  and rapine in the days when he 
used to sit around evenings and chat    
with ,abraham and ,moses and the rest of
 them4 ,his especial plans and  desires 
were 'revealed' or they were not4 ,the  
ideas of justice and  right were higher 
in those days than they are now1 or else
 we are  wiser and better than ,god1 or 

else the ,bible is not his revealed     
will4 ,you can take your choice4 ,my    
choice is to keep my respect for  divine
 justice and honor1 and let the ,bible  
bear the burden of its  own mistakes4   
,if religion is a revelation1 then it is
 not a growth1 and it would  have been  
most perfect in design and plan when it 
was nearest its  birth4 ,now accepting  
the ,bible theory of ,jehovah1 we find  
that when the  communications of ,god   
were immediate and personal there could 
have been  no mistake as to his will4   
,to deal with it as a growth or         
evolution  toward better things is to   
abandon the whole tenet of a revealed   
law  of ,god4 ,but to deal with it as a 
revelation is to make ,god a being  too 
repulsive and brutal to contemplate for 
one moment with respect4    ,he either  
did or did not tell those men those     
things4 ,which will  you accept8 7,helen
 ,gardener's ,men1 ,women1 and ,gods47  
,revelation when applied to religion1   
means something communicated            

immediately from ,god to man4 ,no one   
will deny or dispute the power  of the  
,almighty to make such a communication1 
if he pleases4 ,but  admitting1 for the 
sake of a case1 that something has been 
revealed  to a certain person1 and not  
revealed to any other person1 it is     
revelation to that person only4 ,when he
 tells it to a second person1  a second 
to a third1 a third to a fourth1 and so 
on1 it ceases to be  a revelation to all
 those persons4 ,it is a revelation to  
the first  person only1 and hearsay to  
every other1 and1 consequently1 they are
  not obliged to believe it4    ,it is a
 contradiction in terms and ideas1 to   
call anything  a revelation that comes  
to us at second-hand1 either verbally   
or in writing4 ,revelation is           
necessarily limited to the first        
communication--after this1 it is only an
 account of something which  that person
 says was a revelation made to him2 and 
though he may  find himself obliged to  
believe it1 it cannot be incumbent upon 

me to  believe it in the same manner2   
for it was not a revelation made to me1 
and ,i have only his word for it that it
 was made to him4    ,when ,i am told   
that the ,koran was written in heaven1  
and brought  to ,mahomet by an angel1   
the account comes too near the same kind
 of  hearsay evidence and second-hand   
authority as the former4 #a ,i did not  
see the angel myself1 and1 therefore1 ,i
 have a right not to believe it4        
,when also ,i am told that a woman      
called the ,virgin ,mary1 said1 or gave 
out1 that she was with child without any
 cohabitation with a man1 and  that her 
betrothed husband1 ,joseph1 said that an
 angel told him so1  ,i have a right to 
believe them or not2 such a circumstance
 required  a much stronger evidence than
 their bare word for it2 but we have    
not even this--for neither ,joseph nor  
,mary wrote any such matter  themselves2
 it is only reported by others that they
 said so--it is  hearsay upon hearsay1  
and ,i do not choose to rest my belief  

upon  such evidence4    ,it is1 however1
 not difficult to account for the credit
 that was given  to the story of ,jesus 
,christ being the ,son of ,god4 ,he was 
born when  the heathen mythology had    
still some fashion and repute in the    
world1  and that mythology had prepared 
the people for the belief of such a     
story4 ,almost all the extraordinary men
 that lived under the heathen  mythology
 were reputed to be the sons of some of 
their gods4 ,it was not  a new thing at 
that time1 to believe a man to have been
 celestially  begotten2 the intercourse 
of gods with women was then a matter of 
familiar opinion4 ,their ,jupiter1      
according to their accounts1 had        
cohabited with hundreds2 the story      
therefore had nothing in it either  new1
 wonderful1 or obscene2 it was          
conformable to the opinions that  then  
prevailed among the people called       
,gentiles1 or ,mythologists1  and it was
 those people only that believed it4    
,the ,jews who had kept  strictly to the

 belief of one ,god1 and no more1 and   
who had always  rejected the heathen    
mythology1 never credited the story4    
,it is curious to observe how the theory
 of what is called the  ,christian      
church1 sprung out of the tail of       
heathen mythology4 ,a  direct           
incorporation took place in the first   
instance1 by making the  reputed founder
 to be celestially begotten4 ,the       
trinity of gods that  then followed was 
no other than a reduction of the former 
plurality1  which was about twenty or   
thirty thousand2 the statue of ,mary    
succeeded  the statue of ,diana of      
,ephesus1 the deification of heroes     
changed into  the canonization of       
saints2 the mythologists had gods for   
everything2  the ,christian mythologists
 had saints for everything2 the church  
became as crowded with the one1 as the  
pantheon had been with the  other2 and  
,rome was the place of both4 ,the       
,christian theory is little  else than  
the idolatry of the ancient             

mythologists1 accommodated to  the      
purposes of power and revenue2 and it   
yet remains to reason and  philosophy to
 abolish the amphibious fraud4          
,nothing that is here said can apply    
even with the most distant  disrespect1 
to the real character of ,jesus ,christ4
 ,he was a virtuous  and an amiable man4
 ,the morality that he preached and     
practiced was  of the most benevolent   
kind2 and though similar systems of     
morality  had been preached by          
,confucius1 and by some of the ,greek   
philosophers1  many years before2 by the
 ,quakers since2 and by many good men in
 all  ages1 it has not been exceeded by 
any4    ,jesus ,christ wrote no account 
of himself1 of his birth1 parentage1 or 
anything else2 not a line of what is    
called the ,new ,testament is of his    
own writing4 ,the history of him is     
altogether the work of other people2    
and as to the account given of his      
resurrection and ascension1 it was  the 
necessary counterpart to the story of   

his birth4 ,his historians1  having     
brought him into the world in a         
supernatural manner1 were  obliged to   
take him out again in the same manner1  
or the first part  of the story must    
have fallen to the ground4    ,the first
 part1 that of the miraculous           
conception1 was not a thing  that       
admitted of publicity2 and therefore the
 tellers of this part of  the story had 
this advantage1 that though they might  
not be credited1  they could not be     
detected4 7,thomas ,paine's ,age of     
,reason47                               
,,self-,,contradictions ,,of ,,the      
,,bible4      ,,theological ,,doctrines4
    ,god is ,satisfied with his ,works4 
,and ,god saw everything that he had    
made1 and behold it was very  good4     
7,gen4 #a 3 #ca47          ,god is      
,dissatisfied with his ,works4    ,and  
it repented the ,lord that he had made  
man on the earth1 and it  grieved him at
 his heart4 7,gen4 #f 3 #f47            
,god ,dwells in ,chosen ,temples4       

,and the ,lord appeared to ,solomon by  
night1 and said unto him3 ,i have  heard
 thy prayer1 and have chosen this place 
to myself for a house  of sacrifice4444 
,for now have ,i chosen and sanctified  
this house1  that my name may be there  
forever3 and mine eyes and my heart     
shall  be there perpetually4 7#b ,chr4  
#g 3 #ab1 #af47          ,god ,dwells   
,not in ,temples4    ,howbeit the ,most 
,high dwelleth not in temples made with 
hands4 7,acts  #g 3 #dh47          ,god 
,dwells in ,light4    ,dwelling in the  
light which no man can approach unto4   
7#a ,tim4 #f 3 #af47          ,god      
,dwells in ,darkness4    ,the ,lord said
 that he would dwell in the thick       
darkness4 7#a ,kings  #h 3 #ab47    ,he 
made darkness his secret place4 7,ps4   
#ah 3 #aa47    ,clouds and darkness are 
round about him4 7,ps4 #ig 3 #b47       
,god is ,seen and ,heard4    ,and ,i    
will take away my hand1 and thou shalt  
see my back parts4 7,ex4  #cc 3 #bc47   
,and the ,lord spake unto ,moses face to

 face1 as a man speaketh unto  his      
friend4 7,ex4 #cc 3 #aa47    ,and the   
,lord called unto ,adam1 and said unto  
him1 ,where art thou8 ,and  he said ,i  
heard thy voice in the garden1 and ,i   
was afraid4 7,gen4 #c 3  #i1 #aj47      
,for ,i have seen ,god face to face1 and
 my life is preserved4 7,gen4  #cb 3    
#cj47    ,in the year that ,king ,uzziah
 died1 ,i saw1 also1 the ,lord sitting  
upon  a throne1 high and lifted up4     
7,is4 #f 3 #a47    ,then went up ,moses 
and ,aaron1 ,nadab and ,abihu1 and      
seventy of the  elders of ,israel4 ,and 
they saw the ,god of ,israel4444 ,they  
saw ,god1  and did eat and drink4 7,ex4 
#bd 3 #i1 #aj1 #aa47          ,god is   
,invisible and ,cannot be ,heard4    ,no
 man hath seen ,god at any time4 7,john 
#a 3 #ah47    ,ye have neither heard his
 voice1 at any time1 nor seen his shape4
 7,john  #e 3 #cg47    ,and he said1    
thou canst not see my face2 for there   
shall no man see  me and live4 7,ex4 #cc
 3 #bj47          ,god is ,tired and    

,rests4    ,for in six days the ,lord   
made heaven and earth1 and on the       
seventh  day he rested1 and was         
refreshed4 7,ex4 #ca 3 #ag47    ,i am   
weary with repenting4 7,jer4 #ae 3 #f47 
,thou hast wearied me with thine        
iniquities4 7,is4 #dc 3 #bd47           
,god is ,never ,tired and ,never ,rests4
    ,hast thou never heard that the     
everlasting ,god1 the ,lord1 the        
,creator  of the ends of the earth1     
fainteth not1 never is weary8 7,is4 #dj 
3 #bh47          ,god is ,omnipresent1  
,sees and ,knows all ,things4    ,the   
eyes of the ,lord are in every place4   
7,prov4 #ae 3 #c47    ,whither shall ,i 
flee from thy presence8 ,if ,i ascend up
 into heaven1  thou art there2 if ,i    
make my bed in hell1 behold1 thou art   
there4 ,if  ,i take the wings of the    
morning1 and dwell in the uttermost     
parts of  the sea1 even there shall thy 
hand lead me1 and thy right hand shall  
hold me4 7,ps4 #aci 3 #g-aj47    ,there 
is no darkness nor shadow of death where

 the workers of iniquity  may hide      
themselves4 ,for his eyes are upon the  
ways of man1 and he  seeth all his      
goings4 7,job #cd 3 #bb1 #ba47          
,god is ,not ,omnipresent1 ,neither     
,sees nor ,knows all ,things4    ,and   
the ,lord came down to see the city and 
the tower4 7,gen4 #aa 3 #e47    ,and the
 ,lord said1 ,because the cry of ,sodom 
and ,gomorrah is great1  and because    
their sin is very grievous1 ,i will go  
down now and see  whether they have done
 altogether according to the cry of it1 
which  is come unto me2 and1 if not1 ,i 
will know4 7,gen4 #ah 3 #bj1 #ba47      
,and ,adam and his wife hid themselves  
from the presence of the ,lord ,god1    
amongst the trees of the garden4 7,gen4 
#c 3 #h47          ,god ,knows the      
,hearts of ,men4    ,thou1 ,lord1 which 
knowest the hearts of all men4 7,acts #a
 3 #bd47    ,thou knowest my            
down-sitting and mine up-rising2 thou   
understandest  my thought afar off4     
,thou compassest my path and my lying   

down1  and art acquainted with all my   
ways4 7,ps4 #aci 3 #b1 #c47    ,for he  
knoweth the secrets of the heart4 7,ps4 
#dd 3 #ba47          ,god ,tries ,men to
 ,find ,out what is in their ,hearts4   
,the ,lord1 your ,god1 proveth you1 to  
know whether ye love the ,lord  your    
,god1 with all your heart and with all  
your soul4 7,deut4 #ac 3 #c47    ,the   
,lord thy ,god led thee these forty     
years in the wilderness1 to  humble     
thee1 and to prove thee1 to know what   
was in thy heart4 7,deut4  #h 3 #b47    
,for now ,i know that thou fearest ,god1
 seeing thou hast not withheld  thy son1
 thine only son1 from me4 7,gen4 #bb 3  
#ab47          ,god is ,all-,powerful4  
,behold1 ,i am the ,lord1 the ,god of   
all flesh2 is there anything too  hard  
for me8444 ,there is nothing too hard   
for thee4 7,jer4 #cb 3 #bg1 #ag47       
,with ,god all things are possible4     
7,mat4 #ai 3 #bf47          ,god is ,not
 ,all-,powerful4    ,and the ,lord was  
with ,judah1 and he drave out the       

inhabitants of  the mountain2 but could 
not drive out the inhabitants of the    
valley1  because they had chariots of   
iron4 7,judges #a 3 #ai47          ,god 
is ,unchangeable4    ,with whom is no   
variableness1 neither shadow of turning4
 7,james  #a 3 #ag47    ,for ,i am the  
,lord2 ,i change not4 7,mal4 #c 3 #f47  
,i1 the ,lord1 have spoken it2 it shall 
come to pass1 and ,i will do it4 ,i     
will not go back1 neither will ,i spare1
 neither will ,i repent4 7,ezekiel  #bd 
3 #ad47    ,god is not a man that he    
should lie1 neither the son of man that 
he  should repent4 7,num4 #bc 3 #ai47   
,god is ,changeable4    ,and it repented
 the ,lord that he had made man on the  
earth1 and it  grieved him at his heart4
 7,gen4 #f 3 #f47    ,and ,god saw their
 works1 that they turned from their evil
 way2 and  ,god repented of the evil    
that he had said that he would do unto  
them1  and he did it not4 7,jonah #c 3  
#aj47    ,wherefore the ,lord ,god of   
,israel saith1 ,i said indeed1 that thy 

house1  and the house of thy father1    
should walk before me forever2 but now  
the  ,lord saith1 ,be it far from me4444
 ,behold1 the days come that ,i will cut
  off thine arm1 and the arm of thy     
father's house4 7#a ,sam4 #b 3 #cj1     
#ca47    ,in those days was ,hezekiah   
sick unto death4 ,and the prophet       
,isaiah1  the son of ,amoz1 came to him1
 and said unto him1 ,thus saith the     
,lord1  ,set thy house in order2 for    
thou shalt die1 and not live4444 ,and it
  came to pass afore ,isaiah was gone   
out into the middle court1 that the     
word of the ,lord came unto him1 saying1
 ,turn again and tell ,hezekiah1  the   
captain of my people1 ,thus saith the   
,lord1 444 ,i have heard thy  prayer1   
444 and ,i will add unto thy days1      
fifteen years4 7#b ,kings #bj 3  #a1 #d1
 #e1 #f47    ,and the ,lord said unto   
,moses1 ,depart and go up hence1 thou   
and the  people4444 ,for ,i will not go 
up in the midst of thee4444 ,and the    
,lord said unto ,moses1 ,i will do this 

thing1 also1 that thou hast  spoken4444 
,my presence shall go with thee1 and ,i 
will give thee  rest4 7,ex4 #cc 3 #a1   
#c1 #ag1 #ad47          ,god is ,just   
and ,impartial4    ,the ,lord is        
upright1 444 and there is no            
unrighteousness in  him4 7,ps4 #ib 3    
#ae47    ,shall not the ,judge of all   
the earth do right8 7,gen4 #ah 3 #be47  
,a ,god of truth1 and without iniquity1 
just and right is he4 7,deut4  #cb 3    
#d47    ,there is no respect of persons 
with ,god4 7,rom4 #b 3 #aa47    ,ye say 
the way of the ,lord is not equal4 ,hear
 now1 ,o house of ,israel2  is not my   
way equal8 7,ezek4 #ah 3 #be47    ,he   
doth execute the judgment of the        
fatherless and widow1 and loveth  the   
stranger1 in giving him food and        
raiment4 ,love ye1 therefore1  the      
stranger4 7,deut4 #aj 3 #ah1 #ai47      
,god is ,unjust and ,partial4    ,cursed
 be ,canaan2 a servant of servants shall
 he be unto his  brethren4 7,gen4 #i 3  
#be47    ,for ,i1 the ,lord thy ,god1 am

 a jealous ,god1 visiting the iniquity  
of the  fathers upon the children unto  
the third and fourth generation4 7,ex4  
#bj 3 #e47    ,for the children being   
not yet born1 neither having done any   
good or  evil1 that the purpose of ,god1
 according to election1 might stand1    
444 it was said unto her1 ,the elder    
shall serve the younger4 ,as it  is     
written1 ,jacob have ,i loved1 but ,esau
 have ,i hated4 7,rom4 #i 3 #aa1  #ab1  
#ac47    ,for whosoever hath1 to him    
shall be given1 and he shall have more  
abundance2 but whosoever hath not1 from 
him shall be taken away even  that he   
hath4 7,mat4 #ac 3 #ab47    ,ye shall   
not eat of anything that dieth of       
itself2 thou shalt give  it unto the    
stranger that is in thy gates1 that he  
may eat it2 or  thou mayest sell it unto
 an alien4 7,deut4 #ad 3 #ba47    ,and  
,david spake unto the ,lord when he saw 
the angel that smote the  people1 and   
said1 ,lo1 ,i have sinned1 and ,i have  
done wickedly2 but  these sheep1 what   

have they done8 7#b ,sam4 #bd 3 #ag47   
,god is ,not the ,author of ,evil4      
,the law of the ,lord is perfect4444    
,the statutes of the ,lord are          
right4444 ,the commandment of the ,lord 
is pure4 7,ps4 #ai 3 #g1 #h47    ,god is
 not the author of confusion4 7#a ,cor4 
#ad 3 #cc47    ,a ,god of truth and     
without iniquity1 just and right is he4 
7,deut4  #cb 3 #d47    ,for ,god cannot 
be tempted with evil1 neither tempteth  
he any  man4 7,james #a 3 #ac47         
,god is the ,author of ,evil4    ,out of
 the mouth of the ,most ,high proceedeth
 not evil and good8 7,lam4  #c 3 #ch47  
,thus saith the ,lord1 ,behold ,i frame 
evil against you and devise a  device   
against you4 7,jer4 #ah 3 #aa47    ,i   
make peace and create evil4 ,i1 the     
,lord1 do all these things4 7,is4  #de 3
 #g47    ,shall there be evil in a city1
 and the ,lord hath not done it8 7,amos 
#c 3 #f47    ,therefore ,i gave them    
also statutes that were not good1 and   
judgments  whereby they should not live4

 7,ezek4 #bj 3 #be47          ,god      
,gives ,freely to those who ,ask4    ,if
 any of you lack wisdom1 let him ask    
,god1 that giveth to all men  liberally 
and upbraideth not1 and it shall be     
given him4 7,james #a 3 #e47    ,for    
every one that asketh receiveth1 and he 
that seeketh findeth4 7,luke  #aa 3     
#aj47          ,god ,withholds his      
,blessings and ,prevents their          
,reception4    ,he hath blinded their   
eyes and hardened their heart that they 
should  not see with their eyes1 nor    
understand with their heart1 and be     
converted1 and ,i should heal them4     
7,john #ab 3 #dj47    ,for it was of the
 ,lord to harden their hearts1 that they
 should  come against ,israel in battle1
 that he might destroy them utterly1    
and that they might have no favor4      
7,josh4 #aa 3 #bj47    #j ,lord1 why    
hast thou made us to err from thy ways  
and hardened our  heart8 7,is4 #fc 3    
#ag47          ,god is to be ,found by  
,those who ,seek him4    ,every one that

 asketh receiveth1 and he that seeketh  
findeth4 7,mat4  #g 3 #h47    ,those    
that seek me early shall find me4       
7,prov4 #h 3 #ag47          ,god is ,not
 to be ,found by ,those who ,seek him4  
,then shall they call upon me but ,i    
will not answer2 they shall seek  me    
early1 but shall not find me4 7,prov4 #a
 3 #bh47    ,and when ye spread forth   
your hands1 ,i will hide mine eyes from 
you2  yea1 when ye make many prayers ,i 
will not hear4 7,is4 #a 3 #ae47    ,they
 cried1 but there was none to save them2
 even unto the ,lord1  but he answered  
them not4 7,ps4 #ah 3 #da47             
,god is ,peaceful4    ,the ,god of      
peace4 7,rom4 #ae 3 #cc47    ,god is not
 the author of confusion1 but of peace4 
7#a ,cor4 #ad 3 #cc47          ,god is  
,warlike4    ,the ,lord is a man of war4
 7,ex4 #ae 3 #c47    ,the ,lord of      
,hosts is his name4 7,is4 #ea 3 #ae47   
,blessed be the ,lord1 my strength1     
which teacheth my hands to war and  my  
fingers to fight4 7,ps4 #add 3 #a47     

,god is ,kind1 ,merciful1 and ,good4    
,the ,lord is very pitiful and of tender
 mercy4 7,james #e 3 #aa47    ,for he   
doth not afflict willingly1 nor grieve  
the children of  men4 7,lam4 #c 3 #cc47 
,for his mercy endureth forever4 7#a    
,chron4 #af 3 #cd47    ,i have no       
pleasure in the death of him that dieth1
 saith the ,lord  ,god4 7,ezek4 #ah 3   
#cb47    ,the ,lord is good to all1 and 
his tender mercies are over all his     
works4 7,ps4 #ade 3 #i47    ,who will   
have all men to be saved1 and to come   
unto the knowledge of  the truth4 7#a   
,tim4 #b 3 #d47    ,god is love4 7#a    
,john #d 3 #af47    ,good and upright is
 the ,lord4 7,ps4 #be 3 #h47            
,god is ,cruel1 ,unmerciful1            
,destructive1 and ,ferocious4    ,i will
 not pity1 nor spare1 nor have mercy1   
but destroy them4 7,jer4  #ac 3 #ad47   
,and thou shalt consume all the people  
which the ,lord thy ,god shall  deliver 
thee2 thine eye shall have no pity upon 
them4 7,deut4 #g 3 #af47    ,now go and 

smite ,amalek1 and utterly destroy all  
that they have1 and  spare them not1 but
 slay both man and woman1 infant and    
suckling4 7#a  ,sam4 #ae 3 #b1 #c47     
,because they had looked into the ark of
 the ,lord1 even he smote of the  people
 fifty thousand1 and three score and ten
 men4 7#a ,sam4 #f 3 #ai47    ,the ,lord
 thy ,god is a consuming fire4 7,deut4  
#d 3 #bd47    ,the ,lord cast down great
 stones from heaven upon them1 444 and  
they  died4 7,josh4 #aj 3 #aa47         
,god's ,anger is ,slow1 and ,endures but
 for a ,moment4    ,the ,lord is        
merciful and gracious1 slow to anger and
 plenteous in  mercy4 7,ps4 #ajc 3 #h47 
,his anger endureth but a moment4 7,ps4 
#cj 3 #e47          ,god's ,anger is    
,fierce1 ,frequent1 and ,endures ,long4 
,and the ,lord's anger was kindled      
against ,israel1 and he made them       
wander in the wilderness forty years1   
until all the generation that  had done 
evil in the sight of the ,lord was      
consumed4 7,num4 #cb 3 #ac47    ,and the

 ,lord said unto ,moses1 ,take all the  
heads of the people1 and  hang them up  
before the ,lord against the sun1 that  
the fierce anger  of the ,lord may be   
turned away from ,israel4 7,num4 #be 3  
#d47    ,for ye have kindled a fire in  
mine anger which shall burn  forever4   
7,jer4 #ag 3 #d47    ,god is angry with 
the wicked1 interpolated by the         
translators  everyday4 7,ps4 #g 3 #aa47 
,and the ,lord met him and sought to    
kill him4 7,ex4 #d 3 #bd47          ,god
 ,commands1 ,approves of1 and ,delights 
in ,burnt ,offerings1 ,sacrifices1  and 
,holy ,days4    ,thou shalt offer every 
day a bullock for a sin offering for    
atonement4 7,ex4 #bi 3 #cf47    ,on the 
tenth day of this seventh month there   
shall be a day of  atonement2 it shall  
be a holy convocation unto you1 and ye  
shall  afflict your souls and offer an  
offering made by fire unto the  ,lord4  
7,lev4 #bc 3 #bg47    ,and thou shalt   
burn the whole ram upon the altar2 444  
it is a sweet  savor2 an offering made  

by fire unto the ,lord4 7,ex4 #bi 3     
#ah47    ,and the priest shall burn all 
on the altar to be a burnt sacrifice1   
an offering made by fire1 of a sweet    
savor unto the ,lord4 7,lev4 #a 3 #i47  
,god ,disapproves of1 and has no        
,pleasure in1 ,burnt ,offerings1        
,sacrifices1 and ,holy ,days4    ,for ,i
 spake not unto your fathers1 nor       
commanded them in the day that  ,i      
brought them out of the land of ,egypt1 
concerning burnt offerings  or          
sacrifices4 7,jer4 #g 3 #bb47    ,your  
burnt offerings are not acceptable1 nor 
your sacrifices sweet  unto me4 7,jer4  
#f 3 #bj47    ,will ,i eat of the flesh 
of bulls1 or drink the blood of goats8  
,offer  unto ,god thanksgiving1 and pay 
thy vows unto the ,most ,high4 7,psalm  
#ej 3  #ac1 #ad47    ,bring no more vain
 oblations2 incense is an abomination   
unto me2 the  new moons and sabbaths1   
the calling of assemblies ,i cannot away
 with2  it is iniquity1 even the solemn 
meeting4444 ,to what purpose is the     

multitude of your sacrifices unto me8   
saith the ,lord4 ,i am full of the      
burnt offerings of rams1 and the fat of 
fed beasts1 and ,i delight not  in the  
blood of bullocks1 or of lambs1 or of he
 goats4 ,when ye come  to appear before 
me1 who hath required this at your hand8
 7,is4 #a 3  #ac1 #aa1 #ab47            
,god ,forbids ,human ,sacrifice4        
,take heed to thyself that thou be not  
snared by following them the  ,gentile  
nations2 444 for every abomination to   
the ,lord which he hateth  have they    
done unto their gods2 for even their    
sons and their daughters  have they     
burnt in the fire to their gods4 7,deut4
 #ab 3 #cj1 #ca47          ,god         
,commands and ,accepts ,human           
,sacrifices4    ,no devoted thing that a
 man shall devote unto the ,lord of all 
that he  hath1 both of man and of beast1
 and of the field of his possession1    
shall be sold or redeemed2 every devoted
 thing is most holy unto the  ,lord4    
,none devoted1 which shall be devoted of

 men1 shall be redeemed1  but shall     
surely be put to death4 7,lev4 #bg 3    
#bh1 #bi47    ,the king ,david took the 
two sons of ,rizpah1 444 and the five   
sons of  ,michael2 444 and he delivered 
them into the hands of the ,gibeonites1 
and they hanged them in the hill before 
the ,lord4444 ,and after that  ,god was 
entreated for the land4 7#b ,sam4 #ba 3 
#h1 #i1 #ad47    ,and he ,god said1     
,take now thy son1 thine only son       
,isaac1 whom thou  lovest1 and get thee 
into the land of ,moriah1 and offer him 
there  for a burnt offering4 7,gen4 #bb 
3 #b47    ,and ,jephthah vowed a vow    
unto the ,lord1 and said1 ,if thou shalt
 without  fail deliver the children of  
,ammon into my hands1 then it shall be1 
that whatsoever cometh forth of the     
doors of my house to meet me  when ,i   
return in peace from the children of    
,ammon1 shall surely be  the ,lord's1   
and ,i will offer it up for a burnt     
offering4 ,so ,jephthah  passed over    
unto the children of ,ammon to fight    

against them2 and the  ,lord delivered  
them into his hands4444 ,and ,jephthah  
came to ,mizpeh  unto his house and     
behold1 his daughter came out to meet   
him4444 ,and  he sent her away for two  
months2 and she went with her companions
 and  bewailed her virginity upon the   
mountains4 ,and it came to pass at the  
end of two months that she returned unto
 her father1 who did according  to his  
vow which he had vowed4 7,judges #aa 3  
#cj1 #ca1 #cb1 #cd1 #ch1 #ci47          
,god ,tempts ,no ,man4    ,let no man   
say when he is tempted1 ,i am tempted of
 ,god2 for ,god cannot  be tempted with 
evil1 neither tempteth he any man4      
7,james #a 3 #ac47          ,god ,does  
,tempt ,men4    ,and it came to pass    
after these things that ,god did tempt  
,abraham4 7,gen4 #bb 3 #a47    ,and     
again the anger of the ,lord was kindled
 against ,israel1 and  he moved ,david  
against them to say1 ,go number ,israel 
and ,judah4 7#b  ,sam4 #bd 3 #a47       
,and the ,lord said unto ,satan1 ,hast  

thou considered my servant ,job1  that  
there is none like him in the earth1 a  
perfect and an upright  man1 one that   
feareth ,god and escheweth evil8 ,and   
still he holdeth  fast his integrity1   
although thou movedst me against him1 to
 destroy  him without cause4 7,job4 #b 3
 #c47    ,o ,lord1 thou hast deceived   
me1 and ,i was deceived1 marginal       
reading1  enticed4 7,jer4 #bj 3 #g47    
,lead us not into temptation4 7,mat4 #f 
3 #ac47          ,god ,cannot ,lie4     
,god is not a man1 that he should lie4  
7,num4 #bc 3 #ai47    ,it was impossible
 for ,god to lie4 7,heb4 #f 3 #ah47     
,god ,lies2 ,he ,sends ,forth ,lying    
,spirits to ,deceive4    ,ah1 ,lord     
,god6 surely thou hast greatly deceived 
this people4 7,jer4  #d 3 #aj47    ,wilt
 thou be altogether unto me as a liar8  
7,jer4 #ad 3 #ah47    ,for this cause   
,god shall send them strong delusion1   
that they should  believe a lie4 7#b    
,thes4 #b 3 #aa47    ,now1 therefore1   
behold1 the ,lord hath put a lying      

spirit in the mouth  of all these thy   
prophets1 and the ,lord hath spoken evil
 concerning  thee4 7#a ,kings #bb 3     
#bc47    ,then ,god sent an evil spirit4
 7,judges #i 3 #bc47    ,and if the     
prophet be deceived when he hath spoken 
a thing1 ,i the  ,lord have deceived    
that prophet4 7,ezek4 #ad 3 #i47        
,because of ,man's ,wickedness ,god     
,destroys him4    ,and ,god saw that the
 wickedness of man was great in the     
earth1 and  that every imagination of   
the thoughts of his heart was only evil 
continually4444 ,and the ,lord said1 ,i 
will destroy man whom ,i have  created4 
7,gen4 #f 3 #e1 #g47          ,because  
of ,man's ,wickedness ,god will ,not    
,destroy him4    ,and the ,lord said in 
his heart1 ,i will not again curse the  
ground  any more for man's sake2 for the
 imagination of man's heart is evil     
from his youth2 neither will ,i again   
smite any more every living  thing4     
7,gen4 #h 3 #ba47          ,god's       
,attributes are ,revealed in his ,works4

    ,for the invisible things of him    
from the creation of the world are      
clearly seen1 being understood by the   
things that are made1 even his  eternal 
power and ,godhead4 7,rom4 #a 3 #bj47   
,god's ,attributes ,cannot be           
,discovered4    ,canst thou1 by         
searching1 find out ,god8 7,job4 #aa 3  
#g47    ,there is no searching of his   
understanding4 7,is4 #dj 3 #bh47        
,there is but ,one ,god4    ,the ,lord  
our ,god is one ,lord4 7,deut4 #f 3 #d47
    ,there is none other ,god but one4  
7#a ,cor4 #h 3 #d47          ,there is a
 ,plurality of ,gods4    ,and ,god said1
 ,let us make man in our image4 7,gen4  
#a 3 #bf47    ,and the ,lord ,god said1 
,behold the man is become as one of us4 
7,gen4  #c 3 #bb47    ,and the ,lord    
appeared unto him ,abraham in the plains
 of ,mamre4444 ,and  he lifted up his   
eyes and looked1 and lo1 three men stood
 by him2  and when he saw them he ran to
 meet them from the tent door1 and bowed
  himself toward the ground1 and said1  

,my ,lord1 if now ,i have found favor   
in thy sight1 pass not away1 ,i pray    
thee1 from thy servant4 7,gen4 #ah 3    
#a1 #b1 #c47    ,for there are three    
that bear record in heaven1 the ,father1
 the ,word1  and the ,holy ,ghost4 7#a  
,john #e 3 #g47                ,,moral  
,,precepts4      ,robbery ,commanded4   
,when ye go1 ye shall not go empty2 but 
every woman shall borrow of her         
neighbor1 and of her that sojourneth in 
her house1 jewels of silver  and jewels 
of gold1 and raiment2 and ye shall put  
them upon your sons  and upon your      
daughters2 and ye shall spoil the       
,egyptians4 7,ex4 #c 3  #ba1 #bb47      
,and they borrowed of the ,egyptians    
jewels of silver1 and jewels  of gold1  
and raiment4444 ,and they spoiled the   
,egyptians4 7,ex4 #ab 3  #ce1 #cf47     
,robbery ,forbidden4    ,thou shalt not 
defraud thy neighbor1 neither rob him4  
7,lev4 #ai 3 #ac47    ,thou shalt not   
steal4 7,ex4 #bj 3 #ae47          ,lying
 ,commanded1 ,approved1 and ,sanctioned4

    ,and the ,lord said unto ,samuel1   
444 ,i will send thee to ,jesse1 the    
,bethlemite2 for ,i have provided me a  
king among his sons4 ,and ,samuel  said1
 ,how can ,i go8 ,if ,saul hear it he   
will kill me4 ,and the ,lord  said1     
,take a heifer with thee1 and say1 ,i am
 come to sacrifice to  the ,lord4 7#a   
,sam4 #af 3 #a1 #b47    ,and the woman  
,rahab took the two men and hid them and
 said thus3  ,there came men unto me1   
but ,i wist not whence they were2 and it
 came  to pass about the time of        
shutting of the gate1 when it was dark1 
that  the men went out2 whither the men 
went ,i wot not2 pursue after them      
quickly1 for ye shall overtake them4    
,but she had brought them up to  the    
roof of the house and hid them with the 
stalks of flax4 7,josh4 #b 3  #d1 #e1   
#f47    ,was not ,rahab1 the harlot1    
justified by works1 when she had        
received  the messengers1 and had them  
sent out another way8 7,james #b 3 #be47
    ,and the king of ,egypt called for  

the midwives1 and said unto them1 ,why  
have ye done this thing1 and have saved 
the men-children alive8 ,and  the       
midwives said unto ,pharaoh1 ,because   
the ,hebrew women are not  as the       
,egyptian women2 for they are lively1   
and are delivered ere  the midwives come
 in unto them4 ,therefore ,god dealt    
well with the  midwives4 7,ex4 #a 3     
#ah-bj47    ,and there came forth a     
spirit1 and stood before the ,lord1 and 
said1  ,i will persuade him 444 ,i will 
go forth and will be a lying spirit  in 
the mouth of all his prophets4 ,and he  
said1 ,thou shalt persuade  him and     
prevail also2 go forth and do so4 7#a   
,kings #bb 3 #ba1 #bb47    ,ye shall    
know my breach of promise4 7,num4 #ad 3 
#cd47    ,for if the truth of ,god hath 
more abounded through my lie unto his   
glory1 why yet am ,i also judged as a   
sinner8 7,rom4 #c 3 #g47    ,being      
crafty1 ,i caught you with guile4 7#b   
,cor4 #ab 3 #af47          ,lying       
,forbidden4    ,thou shalt not bear     

false witness4 7,ex4 #bj 3 #af47        
,lying lips are an abomination to the   
,lord4 7,prov4 #ab 3 #bb47    ,all liars
 shall have their part in the lake which
 burneth with fire  and brimstone4      
7,rev4 #ba 3 #h47          ,killing     
,commanded and ,sanctioned4    ,thus    
saith the ,lord ,god of ,israel1 ,put   
every man his sword by his  side1 and go
 in and out from gate to gate throughout
 the camp1 and  slay every man his      
brother1 and every man his companion1   
and every  man his neighbor4 7,ex4 #cb 3
 #bg47    ,so ,jehu slew all that       
remained of the house of ,ahab4444 ,and 
the ,lord  said unto ,jehu1 ,because    
thou hast done well in executing that   
which  is right in mine eyes1 and hast  
done unto the house of ,ahab according  
to all that was in my heart1 thy        
children of the fourth generation  shall
 sit on the throne of ,israel4 7#b      
,kings #aj 3 #aa1 #cj47                 
,killing ,forbidden4    ,thou shalt not 
kill4 7,ex4 #bj 3 #ac47    ,no murderer 

hath eternal life abiding in him4 7#a   
,john #c 3 #ae47          ,the          
,blood-,shedder ,must ,die4    ,at the  
hand of every man's brother will ,i     
require the life  of man4 ,whoso        
sheddeth man's blood1 by man shall his  
blood be  shed4 7,gen4 #i 3 #e1 #f47    
,the ,blood-,shedder ,must ,not ,die4   
,and the ,lord set a mark upon ,cain1   
lest any finding him should kill  him4  
7,gen4 #d 3 #ae47          ,the ,making 
of ,images ,forbidden4    ,thou shalt   
not make unto thee any graven image1 or 
any likeness  of anything that is in    
heaven above1 or that in in the earth   
beneath4 7,ex4 #bj 3 #d47          ,the 
,making of ,images ,commanded4    ,thou 
shalt make two cherubims of gold4444    
,and the cherubims shall  stretch forth 
their wings on high1 covering the mercy 
seat with their  wings1 and their faces 
shall look one to another4 7,ex4 #be 3  
#ah1 #bj47          ,slavery and        
,oppression ,ordained4    ,cursed be    
,canaan2 a servant of servants shall he 

be unto his  brethren4 7,gen4 #i 3 #be47
    ,of the children of the strangers   
that do sojourn among you1  of them     
shall ye buy4444 ,they shall be your    
bondmen forever2 but  over your         
brethren1 the children of ,israel1 ye   
shall not rule with  rigor4 7,lev4 #be 3
 #de1 #df47    ,i will sell your sons   
and daughters into the hands of the     
children of  ,judah1 and they shall sell
 them to the ,sabeans1 to a people afar 
off2  for the ,lord hath spoken it4     
7,joel #c 3 #h47          ,slavery and  
,oppression ,forbidden4    ,undo the    
heavy burdens4444 ,let the oppressed go 
free1 444 break every  yoke4 7,is4 #eh 3
 #f47    ,thou shalt neither vex a      
stranger1 nor oppress him4 7,ex4 #bb 3  
#ba47    ,he that stealeth a man1 and   
selleth him1 or if he be found in his   
hand1  he shall surely be put to death4 
7,ex4 #ba 3 #af47    ,neither be ye     
called masters4 7,mat4 #bc 3 #aj47      
,improvidence ,enjoined4    ,consider   
the lilies of the field1 how they grow2 

they toil not1 neither  do they spin4444
 ,if ,god so clothe the grass of the    
field 444 shall  he not much more clothe
 you8444 ,therefore1 take no thought1   
saying1  ,what shall we eat8 or what    
shall we drink8 or wherewithal shall we 
be clothed8444 ,take1 therefore1 no     
thought for the morrow4 7,mat4 #f 3     
#bh1 #cj1 #ca1 #cd47    ,give to every  
man that asketh of thee1 and of him that
 taketh away  thy goods1 ask them not   
again4444 ,and lend1 hoping for nothing 
again1  and your reward shall be great4 
7,luke #f 3 #cj1 #ce47    ,sell that ye 
have and give alms4 7,luke #ab 3 #cc47  
,improvidence ,condemned4    ,but if any
 provide not for his own1 especially for
 those of his own  house1 he hath denied
 the faith1 and is worse than an        
infidel4 7#a  ,tim4 #e 3 #h47    ,a good
 man leaveth an inheritance to his      
children's children4 7,prov4  #ac 3     
#bb47          ,anger ,approved4    ,be 
ye angry and sin not4 7,eph4 #d 3 #bf47 
,and he ,elisha turned back and looked  

on them and cursed them in the  name of 
the ,lord4 ,and there came forth two    
she-bears out of the wood  and tare     
forty and two children of them4 7#b     
,kings #b 3 #bd47    ,and when he had   
looked round about on them with anger1  
444 he saith  unto the man1 ,stretch    
forth thy hand4 7,mark #c 3 #e47        
,anger ,disapproved4    ,be not hasty in
 thy spirit to be angry2 for anger      
resteth in the  bosom of fools4 7,eccl4 
#g 3 #i47    ,make no friendship with an
 angry man4 7,prov4 #bb 3 #bd47    ,the 
wrath of man worketh not the            
righteousness of ,god4 7,james #a 3     
#bj47          ,good ,works to be ,seen 
of ,men4    ,let your light so shine    
before men1 that they may see your good 
works4 7,mat4 #e 3 #af47          ,good 
,works ,not to be ,seen of ,men4        
,take heed that ye do not your alms     
before men1 to be seen of  them4 7,mat4 
#f 3 #a47          ,judging of ,others  
,forbidden4    ,judge not1 that ye be   
not judged4 ,for with what judgment ye  

judge1  ye shall be judged4 7,mat4 #g 3 
#a1 #b47          ,judging of ,others   
,approved4    ,do ye not know that the  
saints shall judge the world8 ,and if   
the  world shall be judged by you1 are  
ye unworthy to judge the smallest       
matters8 ,know ye not that we shall     
judge angels8 ,how much more things     
that pertain to this life8 ,if1 then1 ye
 have judgments of things  pertaining to
 this life1 set them to judge who are   
least esteemed in  the church4 7#a ,cor4
 #f 3 #b1 #c1 #d47    ,do not ye judge  
them that are within8 7#a ,cor4 #e 3    
#ab47          ,jesus ,taught           
,non-,resistance4    ,resist not evil1  
but whosoever shall smite thee on the   
right cheek1  turn him the other also4  
7,mat4 #e 3 #ci47    ,all they that take
 the sword shall perish with the sword4 
7,mat4  #bf 3 #eb47          ,jesus     
,taught and ,practiced ,physical        
,resistance4    ,he that hath no sword1 
let him sell his garment and buy one4   
7,luke  #bb 3 #cf47    ,and when he had 

made a scourge of small cords1 he drove 
them all out  of the temple4 7,john #b 3
 #ae47          ,jesus ,warned his      
,followers ,not to ,fear ,being ,killed4
    ,be not afraid of them that kill the
 body4 7,luke #ab 3 #d47          ,jesus
 ,himself ,avoided the ,jews for ,fear  
of ,being killed4    ,after these things
 ,jesus walked in ,galilee2 for he would
 not walk in  ,jewry1 because the ,jews 
sought to kill him4 7,john #g 3 #a47    
,public ,prayer ,sanctioned4    ,and    
,solomon stood before the altar of the  
,lord1 in the presence of  all the      
congregation of ,israel1 and spread     
forth his hands toward  heaven4 ,then   
follows the prayer4 ,and it was so1 that
 when ,solomon  had made an end of      
praying all his prayer and supplication 
unto the  ,lord1 he arose from before   
the altar of the ,lord1 from kneeling on
  his knees1 with his hands spread up to
 heaven4444 ,and the ,lord said  unto   
him1 ,i have heard thy prayer and thy   
supplication that thou hast  made before

 me4 7#a ,kings #h 3 #bb1 #ed1 and #i 3 
#c47          ,public ,prayer           
,disapproved4    ,when thou prayest1    
thou shalt not be as the hypocrites are2
 for they  love to pray standing in the 
synagogues1 and in the corners of the   
streets1 that they may be seen of       
men4444 ,but thou1 when thou prayest1   
enter into thy closet1 and when thou    
hast shut thy door1 pray to thy  ,father
 which is in secret4 7,mat4 #f 3 #e1    
#f47          ,importunity in ,prayer   
,commended4    ,because this widow      
troubleth me1 ,i will avenge her1 lest  
by her  continual coming she weary      
me4444 ,and shall not ,god avenge his   
own  elect1 which cry day and night unto
 him8 7,luke #ah 3 #e1 #g47    ,because 
of his importunity he will rise1 and    
give him as many as he  needeth4 7,luke 
#aa 3 #h47          ,importunity in     
,prayer ,condemned4    ,but when ye     
pray1 use not vain repetitions1 as the  
heathen do2 for  they think that they   
shall be heard for their much speaking4 

,be ye  not therefore like unto them2   
for your ,father knoweth what things ye 
have need of before ye ask him4 7,mat4  
#f 3 #g1 #h47          ,the ,wearing of 
,long ,hair by ,men ,sanctioned4    ,and
 no razor shall come on his head2 for   
the child shall be a ,nazarite  unto    
,god from the womb4 7,judges #ac 3 #e47 
,all the days of the vow of his         
separation there shall no razor come    
upon his head2 until the days be        
fulfilled in the which he separateth    
himself unto the ,lord1 he shall be     
holy1 and shall let the locks of  the   
hair of his head grow4 7,num4 #f 3 #e47 
,the ,wearing of ,long ,hair by ,men    
,condemned4    ,doth not even nature    
itself teach you1 that if a man have    
long hair1  it is a shame unto him8 7#a 
,cor4 #aa 3 #ad47          ,circumcision
 ,instituted4    ,this is my covenant   
which ye shall keep between me and you  
and thy seed  after thee3 ,every man    
child among you shall be circumcised4   
7,gen4  #ag 3 #aj47                     

,circumcision ,condemned4    ,behold1   
,i1 ,paul1 say unto you1 that if ye be  
circumcised1 ,christ  shall profit you  
nothing4 7,gal4 #e 3 #b47          ,the 
,sabbath ,instituted4    ,and ,god      
blessed the seventh day1 and sanctified 
it4 7,gen4 #b 3 #c47    ,remember the   
,sabbath day to keep it holy4 7,ex4 #bj 
3 #h47          ,the ,sabbath           
,repudiated4    ,the new moons and      
sabbaths1 the calling of assemblies1 ,i 
cannot away  with2 it is iniquity4 7,is4
 #a 3 #ac47    ,one man esteemeth one   
day above another2 another esteemeth    
every day  alike4 ,let every man be     
fully persuaded in his own mind4 7,rom4 
#ad 3 #e47    ,let no man therefore     
judge you in meat1 or in drink1 or in   
respect of  a holy day1 or of the new   
moon2 or of the ,sabbath days4 7,col4 #b
 3 #af47          ,the ,sabbath         
,instituted because ,god ,rested the    
,seventh ,day4    ,for in six days the  
,lord made heaven and earth1 the sea1   
and all that  in them is1 and rested the

 seventh day2 wherefore the ,lord       
blessed  the ,sabbath day1 and hallowed 
it4 7,ex4 #bj 3 #aa47          ,the     
,sabbath ,instituted for a ,very        
,different ,reason4    ,and remember    
that thou wast a servant in the land of 
,egypt1 and that  the ,lord thy ,god    
brought thee out thence through a mighty
 hand and  by a stretched-out arm2      
therefore the ,lord thy ,god commanded  
thee to  keep the ,sabbath day4 7,deut4 
#e 3 #ae47          ,no ,work to be     
,done on the ,sabbath under ,penalty of 
,death4    ,whosoever doeth any work in 
the ,sabbath day1 he shall surely be put
  to death4 7,ex4 #ca 3 #ae47    ,they  
found a man that gathered sticks upon   
the ,sabbath day4444 ,and  all the      
congregation brought him without the    
camp and stoned him with  stones1 and he
 died2 as the ,lord commanded ,moses4   
7,num4 #ae 3 #cb1 #cf47          ,jesus 
,broke the ,sabbath and ,justified the  
,act4    ,therefore did the ,jews       
persecute ,jesus1 and sought to slay him

 because  he had done these things on   
the ,sabbath day4 7,john #e 3 #af47     
,at that time ,jesus went on the        
,sabbath day through the corn2 and his  
disciples were a hungered1 and began to 
pluck the ears of corn1 and  to eat4    
,but when the ,pharisees saw it they    
said unto him1 ,behold1  thy disciples  
do that which is not lawful to do upon  
the ,sabbath  day4 ,but he said unto    
them1 444 ,have ye not read in the law1 
how that  on the ,sabbath days the      
priests in the temple profane the       
,sabbath1  and are blameless8 7,mat4 #ab
 3 #a1 #b1 #c1 #e47          ,baptism   
,commanded4    ,go ye therefore and     
teach all nations1 baptizing them in the
 name of  the ,father1 and of the ,son1 
and of the ,holy ,ghost4 7,mat4 #bh 3   
#ai47          ,baptism ,not ,commanded4
    ,for ,christ sent me not to baptize1
 but to preach the gospel4444 ,i thank  
,god that ,i baptized none of you but   
,crispus and ,gaius4 7#a ,cor4 #a 3     
#ag1 #ad47          ,every ,kind of     

,animal ,allowed for ,food4    ,every   
moving thing that liveth shall be meat  
for you4 7,gen4 #i 3 #c47    ,whatsoever
 is sold in the shambles that eat4 7#a  
,cor4 #aj 3 #be47    ,there is nothing  
unclean of itself4 7,rom4 #ad 3 #ad47   
,certain ,kinds of ,animals ,prohibited 
for ,food4    ,nevertheless1 these shall
 ye not eat1 of them that chew the cud  
or  of them that divide the cloven hoof2
 as the camel and the hare1 and  the    
coney2 for they chew the cud1 but divide
 not the hoof2 therefore1  they are     
unclean unto you4 ,and the swine1       
because it divideth the hoof1  yet      
cheweth not the cud1 it is unclean unto 
you2 ye shall not eat of  their flesh1  
nor touch their dead carcass4 7,deut4   
#ad 3 #g1 #h47          ,the ,taking of 
,oaths ,sanctioned4    ,if a man vow a  
vow unto the ,lord1 or swear an oath to 
bind his soul  with a bond1 he shall not
 break his word2 he shall do according  
to  all that proceedeth out of his      
mouth4 7,num4 #cj 3 #b47    ,he that    

sweareth in the earth shall swear by the
 ,god of truth4 7,is4  #fe 3 #af47      
,now1 therefore1 swear unto me here by  
,god4444 ,and ,abraham said1  ,i will   
swear4444 ,there they sware both of     
them4 7,gen4 #ba 3 #bc1 #bd1 #ca47      
,because he ,god could swear by no      
greater1 he sware by  himself4 7,heb4 #f
 3 #ac47    ,and ,i 444 made them swear 
by ,god4 7,neh4 #ac 3 #be47             
,the ,taking of ,oaths ,forbidden4      
,but ,i say unto you1 swear not at all2 
neither by heaven for it is  ,god's     
throne2 nor by the earth for it is his  
footstool4 7,mat4 #e 3 #cd47            
,marriage ,approved and ,sanctioned4    
,and the ,lord said1 ,it is not good    
that the man should be alone3  ,i will  
make him a help-meet for him4 7,gen4 #b 
3 #ah47    ,and ,god said unto them1 ,be
 fruitful and multiply1 and replenish   
the  earth4 7,gen4 #a 3 #bh47    ,for   
this cause shall a man leave father and 
mother and shall cleave  to his wife4   
7,mat4 #ai 3 #e47    ,marriage is       

honorable in all4 7,heb4 #ac 3 #d47     
,marriage ,disapproved4    ,it is good  
for a man not to touch a woman4444 ,for 
,i ,paul would that  all men were even  
as ,i myself4444 ,it is good for them if
 they abide  even as ,i4 7#a ,cor4 #g 3 
#a1 #g1 #h47          ,freedom of       
,divorce ,permitted4    ,when a man hath
 taken a wife and married her1 and it   
come to pass  that she find no favor in 
his eyes1 444 then let him write her a  
bill of divorcement1 and give it in her 
hand1 and send her out of  his house4   
7,deut4 #bd 3 #a47    ,when thou goest  
out to war against thine enemies1 and   
the ,lord thy ,god  hath delivered them 
into thy hands1 and thou hast taken them
 captive1  and seest among the captives 
a beautiful woman and hast a desire unto
  her1 444 then thou shalt bring her    
home to thy house2 444 and after  that  
thou shalt go in unto her and be her    
husband1 and she shall be  thy wife4    
,and it shall be1 if thou have no       
delight in her1 then thou  shalt let her

 go whither she will2 but thou shalt not
 sell her at all  for money2 thou shalt 
not make merchandize of her4 7,deut4 #ba
 3 #aj-ad47          ,divorce           
,restricted4    ,but ,i say unto you1   
that whosoever shall put away his wife1 
saving  for the cause of fornication1   
causeth her to commit adultery4 7,mat4  
#e 3 #cb47          ,adultery           
,sanctioned4    ,but all the women      
children that have not known a man by   
lying with him1  keep alive for         
yourselves4 7,num4 #ca 3 #ah47    ,and  
the ,lord said unto ,hosea1 ,go1 take   
thee a wife of  whoredoms4444 ,then said
 the ,lord to me1 ,go yet1 love a woman1
 beloved  of her friend1 yet an         
adulteress4444 ,so ,i bought her2 444   
and ,i said  unto her1 ,thou shalt abide
 for me many days2 thou shalt not play  
the  harlot1 and thou shalt not be for  
another man2 so will ,i also be for     
thee4 7,hosea #a 3 #b1 and #c 3 #a1 #b1 
#c47          ,adultery ,forbidden4     
,thou shalt not commit adultery4 7,ex4  

#bj 3 #ad47    ,whoremongers and        
adulterers ,god will judge4 7,heb4 #ac 3
 #d47          ,marriage or             
,cohabitation with a ,sister ,denounced4
    ,cursed is he that lieth with his   
sister1 the daughter of his father1  or 
the daughter of his mother4 7,deut4 #bg 
3 #bb47    ,and if a man shall take his 
sister1 his father's daughter1 or his   
mother's daughter1 444 it is a wicked   
thing4 7,lev4 #bj 3 #ag47               
,abraham ,married his ,sister1 and ,god 
,blessed the ,union4    ,and ,abraham   
said1 444 ,she is my sister2 she is the 
daughter of  my father1 but not the     
daughter of my mother2 and she became my
  wife4 7,gen4 #bj 3 #aa1 #ab47    ,and 
,god said unto ,abraham1 ,as for ,sarah1
 thy wife1 444 ,i will bless  her1 and  
give thee a son also of her4 7,gen4 #ag 
3 #ae1 #af47          ,a ,man ,may      
,marry ,his ,brother's ,widow4    ,if   
brethren dwell together1 and one of them
 die and have no child the  wife of the 
dead shall not marry without unto a     

stranger2 her husband's  brother shall  
go in unto her1 and take her to him to  
wife4 7,deut4  #be 3 #e47          ,a   
,man ,may ,not ,marry his ,brother's    
,widow4    ,if a man shall take his     
brother's wife1 it is an unclean thing2 
444 they shall be childless4 7,lev4 #bj 
3 #ba47          ,hatred to ,kindred    
,enjoined4    ,if any man come unto me1 
and hate not his father1 and mother1 and
 wife1  and children1 and brethren1 and 
sisters1 yea1 and his own life also1  he
 cannot be my disciple4 7,luke #ad 3    
#bf47          ,hatred to ,kindred      
,condemned4    ,honor thy father and    
mother4 7,eph4 #f 3 #b47    ,husbands1  
love your wives4444 ,for no man ever yet
 hated his own  flesh4 7,eph4 #e 3 #be1 
#bi47    ,whosoever hateth his brother  
is a murderer4 7#a ,john #c 3 #ae47     
,intoxicating ,beverages ,recommended4  
,give strong drink unto him that is     
ready to perish1 and wine to those  that
 be of heavy hearts4 ,let him drink and 
forget his poverty1 and  remember his   

misery no more4 7,prov4 #ca 3 #f1 #g47  
,and thou shalt bestow that money for   
whatsoever thy soul lusteth after1  for 
oxen1 or for sheep1 or for wine1 or for 
strong drink4 7,deut4  #ad 3 #bf47      
,drink no longer water1 but use a little
 wine for thy stomach's sake1  and thine
 often infirmities4 7#a ,tim4 #e 3 #bc47
    ,wine that maketh glad the heart of 
man4 7,ps4 #ajd 3 #ae47    ,wine which  
cheereth ,god and man4 7,judges #i 3    
#ac47          ,intoxicating ,beverages 
,discountenanced4    ,wine is a mocker1 
strong drink is raging1 and whosoever is
 deceived  thereby is not wise4 7,prov4 
#bj 3 #a47    ,look not thou upon the   
wine when it is red2 when it giveth his 
color  in the cup4444 ,at the last it   
biteth like a serpent and stingeth like 
an adder4 7,prov4 #bc 3 #ca1 #cb47      
,it is ,our ,duty to ,obey ,rulers1 ,who
 are ,god's ,ministers and ,punish      
,evil ,doers ,only4    ,let every soul  
be subject unto the higher powers4 ,for 
there is no  power but of ,god2 the     

powers that be are ordained of ,god4    
,whosoever1  therefore1 resisteth the   
power1 resisteth the ordinance of ,god2 
and  they that resist shall receive to  
themselves damnation4 ,for rulers  are  
not a terror to good work1 but to       
evil4444 ,for this cause pay  ye tribute
 also2 for they are ,god's ministers1   
attending continually  upon this very   
thing4 7,rom4 #ac 3 #a1 #b1 #c1 #f47    
,the ,scribes and ,pharisees sit in     
,moses seat2 all1 therefore1 whatsoever 
they bid you observe1 that observe and  
do4 7,mat4 #bc 3 #b1 #c47    ,submit    
yourselves to every ordinance of man for
 the ,lord's sake2  whether it be to the
 king as supreme1 or unto governors as  
unto them  that are sent of him for the 
punishment of evil-doers4 7#a ,pet4 #b 3
  #ac1 #ad47    ,i counsel thee to keep 
the king's commandment4444 ,whoso       
keepeth the  commandment shall feel no  
evil thing4 7,eccl4 #h 3 #b1 #e47       
,it is ,not ,our ,duty ,always to ,obey 
,rulers1 ,who ,sometimes ,punish the    

,good1 and ,receive ,damnation          
,therefor4    ,but the midwives feared  
,god1 and did not as the king of ,egypt 
commanded  them4444 ,therefore ,god     
dealt well with the midwives4 7,ex4 #a 3
 #ag1 #bj47    ,shadrach1 ,meshach1 and 
,abednego answered and said1 444 ,be it 
known  unto thee1 ,o king1 that we will 
not serve thy gods1 nor worship the     
golden image which thou hast set up4    
7,dan4 #c 3 #af1 #ah47    ,wherefore    
king ,darius signed the writing and the 
decree1 444 7that  whoever shall ask a  
petition of any ,god or man for thirty  
days1 444 he  shall be cast into the den
 of lions74444 ,now1 when ,daniel knew  
that  the writing was signed1 he went   
into his house and 444 kneeled upon his 
knees three times a day and prayed1 444 
as he did aforetime4 7,dan4 #f 3  #i1   
#g1 #aj47    ,and the rulers were       
gathered together against the ,lord and 
against  his ,christ4 ,for of a truth1  
against thy holy child ,jesus1 whom thou
  hast anointed1 both ,herod and        

,pontius ,pilate1 with the ,gentiles1   
and the people of ,israel1 were gathered
 together4 7,acts #d 3 #bf1 #bg47       
,beware of the ,scribes1 which love to  
go in long clothing1 and  love          
salutations in the market places1 and   
the chief seats in the  synagogues4444  
,these shall receive greater damnation4 
7,mark #ab 3 #ch1  #ci1 #dj47    ,and   
,herod with his men of war set him at   
naught1 and mocked him1 and  arrayed him
 in a gorgeous robe1 and sent him again 
to ,pilate4444 ,and  ,pilate gave       
sentence4444 ,and when they were come to
 the place which  is called ,calvary1   
there they crucified him4444 ,and the   
people stood  by beholding4 ,and the    
rulers also with them derided him4      
7,luke #bc 3  #aa1 #bd1 #cc1 #ce47      
,woman's ,rights ,denied4    ,and thy   
desire shall be to thy husband1 and he  
shall rule over  thee4 7,gen4 #c 3 #af47
    ,i suffer not a woman to teach1 nor 
to usurp authority over the man1  but to
 be in silence4 7#a ,tim4 #b 3 #ab47    

,they are commanded to be under         
obedience1 as also saith the law4 7#a   
,cor4 #ad 3 #cd47    ,even as ,sarah    
obeyed ,abraham1 calling him lord4 7#a  
,peter #c 3 #f47          ,woman's      
,rights ,affirmed4    ,and ,deborah1 a  
prophetess1 444 judged ,israel at that  
time4444 ,and  ,deborah said unto       
,barak1 ,up1 for this is the day in     
which the ,lord hath  delivered ,sisera 
into thy hand4444 ,and the ,lord        
discomfited ,sisera1  and all his       
chariots1 and all his host1 with the    
edge of the sword  before ,barak4       
7,judges #d 3 #d1 #ad1 #ae47    ,the    
inhabitants of the villages ceased2 they
 ceased in ,israel1 until  that ,i1     
,deborah1 arose1 that ,i arose1 a mother
 in ,israel4 7,judges  #e 3 #g47    ,and
 on my hand-maidens ,i will pour out in 
those days my spirit1  and they shall   
prophesy4 7,acts #b 3 #ah47    ,and the 
same man had four daughters1 virgins1   
which did prophesy4 7,acts  #ba 3 #i47  
,obedience to ,masters ,enjoined4       

,servants1 obey in all things your      
masters according to the  flesh4444 ,and
 whatsoever ye do1 do it heartily as to 
the ,lord4 7,col4  #c 3 #bb1 #bc47      
,servants1 be subject to your masters   
with all fear2 not only to the  good and
 gentle1 but also to the froward4 7#a   
,peter #b 3 #ah47          ,obedience   
,due to ,god ,only4    ,thou shalt      
worship the ,lord thy ,god1 and him only
 shalt thou  serve4 7,mat4 #d 3 #aj47   
,be ye not the servants of men4 7#a     
,cor4 #g 3 #bc47    ,neither be ye      
called masters2 for one is your master1 
even  ,christ4 7,mat4 #bc 3 #aj47       
,there is an ,unpardonable ,sin4    ,he 
that shall blaspheme against the ,holy  
,ghost hath never  forgiveness4 7,mark  
#c 3 #bi47          ,there is ,no       
,unpardonable ,sin4    ,and by him all  
that believe are justified from all     
things4 7,acts  #ac 3 #ci47             
,,historical ,,facts4      ,man was     
,created ,after the ,other ,animals4    
,and ,god made the beast of the earth   

after his kind1 and cattle after  their 
kind4444 ,and ,god said1 ,let us make   
man4444 ,so ,god created man  in his own
 image4 7,gen4 #a 3 #be1 #bf1 #bg47     
,man was ,created ,before the ,other    
,animals4    ,and the ,lord ,god said1  
,it is not good that the man should be  
alone2  ,i will make him a help-meet for
 him4 ,and out of the ground the ,lord  
,god  formed every beast of the field1  
and every fowl of the air1 and brought  
them unto ,adam to see what he would    
call them4 7,gen4 #b 3 #ah1 #ai47       
,noah1 by ,god's ,command1 ,took ,into  
the ,ark ,clean ,beasts by ,sevens4     
,and the ,lord said unto ,noah1 444 ,of 
every clean beast thou shalt  take to   
thee by sevens4444 ,and ,noah did       
according to all that the  ,lord        
commanded him4 7,gen4 #g 3 #a1 #b1 #e47 
,noah1 by ,god's ,command1 ,took ,into  
the ,ark ,clean ,beasts by ,twos4    ,of
 clean beasts 444 there went in two and 
two unto ,noah into the ,ark1  444 as   
,god had commanded ,noah4 7,gen4 #g 3   

#h1 #i47          ,seed ,time and       
,harvest were ,never to ,cease4         
,while the earth remaineth1 seed time   
and harvest 444 shall not  cease4 7,gen4
 #h 3 #bb47          ,seed ,time and    
,harvest ,did ,cease for ,seven ,years4 
,and the seven years of dearth began to 
come4444 ,and the famine was  over all  
the face of the earth4 7,gen4 #da 3 #ed1
 #ef47    ,for these two years hath the 
famine been in the land2 and yet there  
are  five years in which there shall    
neither be earing nor harvest4 7,gen4   
#de 3 #f47          ,god ,hardened      
,pharaoh's ,heart4    ,but ,i will      
harden his heart1 that he shall not let 
the people  go4 7,ex4 #d 3 #ba47    ,and
 the ,lord hardened the heart of        
,pharaoh4 7,ex4 #i 3 #ab47              
,pharaoh ,hardened ,his ,own ,heart4    
,but when ,pharaoh saw that there was   
respite1 he hardened his heart1  and    
hearkened not unto them4 7,ex4 #h 3     
#ae47          ,all the ,cattle and     
,horses in ,egypt ,died4    ,behold1 the

 hand of the ,lord is upon thy cattle   
which is in the field1  upon the horses1
 upon the asses1 upon the camels1 upon  
the oxen1 and  upon the sheep4444 ,and  
all the cattle of ,egypt died4 7,ex4 #i 
3 #c1 #f47          ,all the ,horses of 
,egypt did ,not ,die4    ,but the       
,egyptians pursued after them 7all the  
horses and chariots of  ,pharaoh1 and   
his horsemen1 and his army7 and overtook
 them encamping  by the sea4 7,ex4 #ad 3
 #i47          ,john the ,baptist       
,recognized ,jesus as the ,messiah4     
,the next day ,john seeth ,jesus coming 
unto him1 and saith1 ,behold the  ,lamb 
of ,god1 which taketh away the sin of   
the world4444 ,and ,i saw  and bare     
record that this is the ,son of ,god4   
7,john #a 3 #bi1 #cd47          ,john   
the ,baptist did ,not ,recognize ,jesus 
as the ,messiah4    ,now1 when ,john had
 heard in the prison the works of       
,christ1 he sent  two of his disciples1 
and said unto him1 ,art thou he that    
should come1  or do we look for another8

 7,mat4 #aa 3 #b1 #c47          ,john   
the ,baptist was ,elias4    ,this is    
,elias which was for to come4 7,mat4 #aa
 3 #ad47          ,john the ,baptist was
 ,not ,elias4    ,and they asked him1   
,what then8 ,art thou ,elias8 ,and he   
saith1 ,i am  not4 7,john #a 3 #ba47    
,the ,father of ,joseph1 ,mary's        
,husband1 was ,jacob4    ,and ,jacob    
begat ,joseph1 the husband of ,mary1 of 
whom was born  ,jesus4 7,mat4 #a 3 #af47
          ,the ,father of ,mary's       
,husband was ,heli4    ,being 444 the   
son of ,joseph which was the son of     
,heli4 7,luke #c 3 #bc47          ,the  
,father of ,salah was ,arphaxad4    ,and
 ,arphaxad lived five and thirty years  
and begat ,salah4 7,gen4  #aa 3 #ab47   
,the ,father of ,sala was ,cainan4      
,which was the son of ,sala1 which was  
the son of ,cainan1 which was  the son  
of ,arphaxad4 7,luke #c 3 #ce1 #cf47    
,the ,infant ,jesus was ,taken into     
,egypt4    ,he took the young child and 
his mother by night and departed into   

,egypt1 and was there until the death of
 ,herod4444 ,but when ,herod was  dead  
444 he arose and took the young child   
and his mother and came  444 and dwelt  
in a city called ,nazareth4 7,mat4 #b 3 
#ad1 #ae1 #ai1 #ba1 #bc47          ,the 
,infant ,jesus was ,not ,taken into     
,egypt4    ,and when the days of her    
purification1 according to the law of   
,moses1  were accomplished1 they brought
 him to ,jerusalem1 to present him to   
the ,lord4444 ,and when they had        
performed all things1 according to the  
law of the ,lord1 they returned 444 to  
their own city1 ,nazareth4 7,luke  #b 3 
#bb1 #ci47          ,jesus was ,tempted 
in the ,wilderness4    ,and immediately 
after his baptism the spirit driveth him
 into the  wilderness4 ,and he was there
 in the wilderness forty days tempted of
  ,satan4 7,mark #a 3 #ab1 #ac47        
,jesus was ,not ,tempted in the         
,wilderness4    ,and the third day after
 his baptism there was a marriage in    
,cana  of ,galilee4444 ,and both ,jesus 

was called and his disciples to the     
marriage4 7,john #b 3 #a1 #b47          
,jesus ,preached his ,first ,sermon     
,sitting on the ,mount4    ,and1 seeing 
the multitude1 he went up into a        
mountain1 and when he  was set his      
disciples came unto him4 ,and he opened 
his mouth and  taught them1 saying4     
7,mat4 #e 3 #a1 #b47          ,he       
,preached his ,first ,sermon ,standing  
in the ,plain4    ,and he came down with
 them and stood in the plain2 and the   
company  of his disciples and a great   
multitude of people 444 came to hear    
him4444 ,and he lifted up his eyes on   
his disciples and said4 7,luke #f 3     
#ag1 #bj47          ,john was in ,prison
 when ,jesus went into ,galilee4        
,now1 after that ,john was put in       
prison1 ,jesus came into ,galilee1      
preaching the gospel of the kingdom of  
,god4 7,mark #a 3 #ad47          ,john  
was ,not in ,prison when ,jesus went    
into ,galilee4    ,the day following    
,jesus would go forth into ,galilee4    

7,john #a 3 #dc47    ,after these things
 came ,jesus and his disciples into the 
land of  ,judea4444 ,and ,john was also 
baptizing in ,enon4444 ,for ,john was   
not  yet cast into prison4 7,john #c 3  
#bb1 #bc1 #bd47          ,the ,disciples
 were ,commanded to ,take a ,staff and  
,sandals4    ,and commanded them that   
they should take nothing for their      
journey  save a staff only2 no scrip1 no
 bread1 no money in their purse2  but be
 shod with sandals4 7,mark #f 3 #h1 #i47
          ,they were ,commanded to ,take
 ,neither ,staves ,nor ,sandals4        
,provide neither gold1 nor silver1 nor  
brass in your purses2 nor  scrip for    
your journey1 neither two coats1 neither
 shoes1 nor yet  staves4 7,mat4 #aj 3   
#i1 #aj47          ,two ,blind ,men     
,besought ,jesus4    ,and behold1 two   
blind men sitting by the way-side1 when 
they heard  that ,jesus passed by1 cried
 out1 saying1 ,have mercy on us1 ,o     
,lord  thou son of ,david4 7,mat4 #bj 3 
#cj47          ,only ,one ,blind ,man   

,besought ,him4    ,a certain blind man 
sat by the way-side begging4444 ,and he 
cried1  saying1 ,jesus1 thou son of     
,david1 have mercy on me4 7,luke #ah 3  
#ce1 #ch47          ,two ,men ,coming   
,out of the ,tombs ,met ,jesus4         
,there met him two1 possessed with      
devils1 coming out of the  tombs4 7,mat4
 #h 3 #bh47          ,only ,one ,man    
,coming ,out of the ,tombs ,met ,him4   
,there met him1 coming out of the tombs1
 a man with an unclean  spirit4 7,mark  
#e 3 #b47          ,a ,centurion        
,besought ,jesus to ,heal his ,servant4 
,there came unto him a centurion1       
beseeching him1 and saying1 ,lord1  my  
servant lieth at home sick of the palsy4
 7,mat4 #h 3 #e1 #f47          ,not the 
,centurion1 but his ,messengers1        
,besought ,jesus4    ,he sent unto him  
the elders of the ,jews1 beseeching him 
that he would  come and heal his        
servant4 ,and when they came to ,jesus1 
they besought  him4 7,luke #g 3 #c1 #d47
          ,jesus was ,crucified at the  

,third ,hour4    ,and it was the third  
hour1 and they crucified him4 7,mark #ae
 3 #be47          ,he was ,not          
,crucified ,until the ,sixth ,hour4     
,and it was the preparation of the      
passover1 and about the sixth hour2  and
 he saith unto the ,jews1 ,behold your  
king4444 ,shall ,i crucify your  king8  
7,john #ai 3 #ad1 #ae47          ,the   
,two ,thieves ,reviled ,jesus4    ,the  
thieves also1 which were crucified with 
him1 cast the same in  his teeth4 7,mat4
 #bg 3 #dd47    ,and they that were     
crucified with him1 reviled him4 7,mark 
#ae 3 #cb47          ,only ,one of the  
,thieves ,reviled ,him4    ,and one of  
the malefactors which were hanged railed
 on him4444 ,but  the other answering1  
rebuked him1 saying1 ,dost thou not fear
 ,god1  seeing thou art in the same     
condemnation8 7,luke #bc 3 #ci1 #dj47   
,vinegar ,mingled with ,gall was        
,offered ,jesus4    ,they gave him      
vinegar to drink1 mingled with gall4    
7,mat4 #bg 3 #cd47          ,wine       

,mingled with ,myrrh was ,offered to    
,him4    ,and they gave him to drink1   
wine mingled with myrrh4 7,mark #ae 3   
#bc47          ,satan ,entered into     
,judas while at the ,supper4    ,and    
after the sop ,satan entered into him4  
7,john #ac 3 #bg47          ,satan      
,entered into him ,before the ,supper4  
,then entered ,satan into ,judas4444    
,and he went his way and communed with  
the chief priests and captains1 how he  
might betray him4444 ,then came  the day
 of unleavened bread when the passover  
must be killed4 7,luke  #bb 3 #c1 #d1   
#g47          ,judas ,returned the      
,pieces of ,silver4    ,then ,judas 444 
brought again the thirty pieces of      
silver to the chief  priests and elders4
 7,mat4 #bg 3 #c47          ,judas did  
,not ,return the ,pieces of ,silver4    
,now1 this man purchased a field with   
the reward of iniquity4 7,acts  #a 3    
#ah47          ,judas ,hanged ,himself4 
,and he cast down the pieces of silver  
in the temple1 and departed1  and went  

and hanged himself4 7,mat4 #bg 3 #e47   
,judas did ,not ,hang ,himself1 but     
,died ,another ,way4    ,and falling    
headlong he burst asunder in the midst1 
and all his bowels  gushed out4 7,acts  
#a 3 #ah47          ,the ,potter's      
,field was ,purchased by ,judas4        
,now1 this man purchased a field with   
the reward of iniquity4 7,acts  #a 3    
#ah47          ,the ,potter's ,field was
 ,purchased by the ,chief ,priests4     
,and the chief priests took the silver  
pieces 444 and bought with them  the    
potter's field4 7,mat4 #bg 3 #f1 #g47   
,but ,one ,woman ,came to the           
,sepulcher4    ,the first day of the    
week cometh ,mary ,magdalene1 early1    
when it was  yet dark1 unto the         
sepulcher4 7,john #bj 3 #a47            
,two ,women ,came to the ,sepulcher4    
,in the end of the ,sabbath1 as it began
 to dawn toward the first day  of the   
week1 came ,mary ,magdalene1 and the    
other ,mary1 to see the  sepulcher4     
7,mat4 #bh 3 #a47          ,three ,women

 ,came to the ,sepulcher4    ,and when  
the ,sabbath was past1 ,mary ,magdalene1
 and ,mary the mother  of ,james1 and   
,salome1 had brought sweet spices1 that 
they might come  and anoint him4 7,mark 
#af 3 #a47          ,more than ,three   
,women ,came to the ,sepulcher4    ,it  
was ,mary ,magdalene1 and ,joanna1 and  
,mary the mother of ,james1  and other  
women that were with them4 7,luke #bd 3 
#aj47          ,it was at ,sunrise when 
they ,came to the ,sepulcher4    ,and   
very early in the morning1 the first day
 of the week1 they came  unto the       
sepulcher1 at the rising of the sun4    
7,mark #af 3 #b47          ,it was some 
time ,before ,sunrise when ,they came4  
,the first day of the week1 cometh ,mary
 ,magdalene1 early1 while it  was yet   
dark1 unto the sepulcher4 7,john #bj 3  
#a47          ,two ,angels were ,seen at
 the ,sepulcher1 ,standing up4    ,and  
it came to pass1 as they were much      
perplexed thereabout1 behold1  two men  
stood by them in shining garments4      

7,luke #bd 3 #d47          ,but ,one    
,angel was ,seen1 and ,he was ,sitting  
,down4    ,for the angel of the ,lord   
descended from heaven1 and came and     
rolled  back the stone from the door1   
and sat upon it4444 ,and the angel      
answered and said unto the women1 ,fear 
not4 7,mat4 #bh 3 #b1 #e47          ,two
 ,angels were ,seen within the          
,sepulcher4    ,and as she wept she     
stooped down and looked into the        
sepulcher1  and seeth two angels in     
white4 7,john #bj 3 #aa1 #ab47          
,but ,one ,angel was ,seen within the   
,sepulcher4    ,and entering into the   
sepulcher1 they saw a young man sitting 
on the  right side1 clothed in a long   
white garment4 7,mark #af 3 #e47        
,the ,one ,angel ,seen was ,without the 
,sepulcher4    ,the angel 444 rolled    
back the stone from the door1 and sat   
upon  it4 7,mat4 #bh 3 #b47             
,the ,women went and ,told the          
,disciples of ,christ's ,resurrection4  
,and they departed quickly from the     

sepulcher1 with fear and great joy1  and
 did run to bring his disciples word4   
7,mat4 #bh 3 #h47    ,and returned from 
the sepulcher1 and told all these things
 unto the  eleven4 7,luke #bd 3 #i47    
,the ,women did ,not ,go and ,tell the  
,disciples4    ,and they went out       
quickly and fled from the sepulcher2 for
 they  trembled and were amazed2 neither
 said they anything to any man4 7,mark  
#af 3 #h47          ,the ,angels        
,appeared ,after ,peter and ,john       
,visited the ,sepulcher4    ,peter      
therefore went forth1 and that other    
disciple1 whom ,jesus  loved1 and came  
to the sepulcher1 444 and went into the 
sepulcher1  and seeth the linen         
clothes4444 ,then the disciples went    
away again4 ,but  ,mary stood without at
 the sepulcher1 weeping2 and as she wept
 she  stooped down and looked into the  
sepulcher1 and seeth two angels in      
white4 7,john #bj 3 #c1 #f1 #aj-ab47    
,the ,angels ,appeared ,before ,peter   
,alone ,visited the ,sepulcher4         

,behold1 two men stood by them the women
 in shining garments4444 ,and  they 444 
returned from the sepulcher1 and told   
all these things  unto the eleven4444   
,then arose ,peter1 and ran unto the    
sepulcher1  and stooping down he beheld 
the linen clothes laid by themselves1   
and departed wondering4 7,luke #bd 3 #d1
 #h1 #i47          ,jesus ,appeared     
,first to ,mary ,magdalene ,only4       
,now1 when ,jesus was risen early1 the  
first day of the week1 he appeared      
first to ,mary ,magdalene4 7,mark #af 3 
#i47    ,and when she had thus said1 she
 turned herself back and saw ,jesus     
standing1 and knew not that it was      
,jesus4 7,john #bj 3 #ad47              
,jesus ,appeared ,first to the ,two     
,marys4    ,and as they ,mary ,magdalene
 and the other ,mary went to tell his   
disciples1 behold ,jesus met them1      
saying1 ,all hail4 7,mat4 #bh 3 #i47    
,he ,appeared to ,neither of the ,marys4
    7,see ,luke #bd 3 #a-aa47           
,jesus was to be ,three ,days and ,three

 ,nights in the ,grave4    ,so shall the
 son of man be three days and three     
nights in the heart  of the earth4      
7,mat4 #ab 3 #dj47          ,he was but 
,two ,days and ,two ,nights in the      
,grave4    ,and it was the third hour1  
and they crucified him4444 ,it was  the 
preparation1 that is1 the day before the
 ,sabbath4444 ,and  ,pilate 444 gave the
 body to ,joseph4 ,and he 444 laid him  
in a  sepulcher4444 ,now1 when ,jesus   
was risen early the first day of the    
week1 he appeared first to ,mary        
,magdalene4 7,mark #ae 3 #be1 #db1 #dd1 
#de1 #df2 and #af 3 #i47          ,the  
,holy ,ghost ,was ,bestowed at          
,pentecost4    ,but ye shall receive    
power after that the ,holy ,ghost is    
come upon  you4444 ,ye shall be baptized
 with the ,holy ,ghost not many days    
hence4 7,acts #a 3 #h1 #e47    ,and when
 the day of ,pentecost was fully come   
they were all of one  accord in one     
place4444 ,and they were all filled with
 the ,holy  ,ghost4 7,acts #b 3 #a1 #d47

          ,the ,holy ,ghost was         
,bestowed ,before ,pentecost4    ,and   
when he said this he breathed on them1  
and saith unto them1  ,receive ye the   
,holy ,ghost4 7,john #bj 3 #bb47        
,the ,disciples were ,commanded         
,immediately ,after the ,resurrection to
  go into ,galilee4    ,then said ,jesus
 unto them1 ,be not afraid2 go tell my  
brethren that  they go into ,galilee1   
and there shall they see me4 7,mat4 #bh 
3 #aj47          ,they were ,commanded  
,immediately ,after the ,resurrection to
 ,tarry  at ,jerusalem4    ,but tarry ye
 in the city of ,jerusalem until ye be  
endued with power  from on high4 7,luke 
#bd 3 #di47          ,jesus ,first      
,appeared to the ,eleven ,disciples in a
 ,room at ,jerusalem4    ,and they rose 
up the same hour and returned to        
,jerusalem1 and found  the eleven       
gathered together4444 ,and as they thus 
spake1 ,jesus himself  stood in the     
midst of them4444 ,but they were        
terrified and affrighted1  and supposed 

that they had seen a spirit4 7,luke #bd 
3 #cc1 #cf1 #cg47    ,the same day1 at  
evening1 being the first day of the     
week1 when the  doors were shut where   
the disciples were assembled1 444 came  
,jesus  and stood in the midst4 7,john  
#bj 3 #ai47          ,he ,first         
,appeared to them on a ,mountain in     
,galilee4    ,then the eleven disciples 
went away into ,galilee1 into a mountain
 where  ,jesus had appointed them4 ,and 
when they saw him they worshipped him1  
but some doubted4 7,mat4 #bh 3 #af1     
#ag47          ,jesus ,ascended from    
,mount ,olivet4    ,and when he had     
spoken these things1 while they beheld1 
he was taken  up1 and a cloud received  
him out of their sight4444 ,then        
returned  they unto ,jerusalem1 from the
 mount called ,olivet4 7,acts #a 3 #i1  
#ab47          ,he ,ascended from       
,bethany4    ,and he led them out as far
 as to ,bethany2 and he lifted up his   
hands  and blessed them4 ,and it came to
 pass while he blessed them1 he was     

parted from them1 and carried up into   
heaven4 7,luke #bd 3 #ej1 #ea47         
,did he ,ascend from ,either ,place8    
,afterward he appeared unto the eleven  
as they sat at meat1 and  upbraided them
 with their unbelief4444 ,so then1 after
 the ,lord had  spoken unto them1 he was
 received up into heaven4 7,mark #af 3  
#ad1 #ai47          ,paul's ,attendants 
,heard the ,voice1 and ,stood           
,speechless4    ,and the men which      
journeyed with him ,paul stood          
speechless1 hearing  a voice but seeing 
no man4 7,acts #i 3 #g47          ,his  
,attendants ,heard ,not the ,voice1 and 
were ,prostrate4    ,and they that were 
with me saw indeed the light and were   
afraid2  but they heard not the voice of
 him that spake to me4 7,acts #bb 3 #i47
    ,and when we were all fallen to the 
earth1 ,i heard a voice4 7,acts  #bf 3  
#ad47          ,abraham ,departed to go 
into ,canaan4    ,and ,abram took       
,sarah1 his wife1 and ,lot1 his         
brother's son1 444 and  they went forth 

to go into the land of ,canaan1 and into
 the land of  ,canaan they came4 7,gen4 
#ab 3 #e47          ,abraham ,went not  
,knowing ,where4    ,by faith ,abraham1 
when he was called to go out into a     
place which  he should after receive for
 an inheritance1 obeyed2 and he went    
out1  not knowing whither he went4      
7,heb4 #aa 3 #h47          ,abraham had 
,two ,sons4    ,abraham had two sons2   
one by a bond-maid1 the other by a free 
woman4 7,gal4 #d 3 #bb47                
,abraham had but ,one ,son4    ,by      
faith1 ,abraham when he was tried       
offered up ,isaac1 444 his only         
begotten son4 7,heb4 #aa 3 #ag47        
,keturah was ,abraham's ,wife4    ,then 
again ,abraham took a wife1 and her name
 was ,keturah4 7,gen4  #be 3 #a47       
,keturah was ,abraham's ,concubine4     
,the sons of ,keturah1 ,abraham's       
concubine4 7#a ,chron4 #a 3 #cb47       
,abraham ,begat a ,son when he was a    
,hundred ,years ,old1 by the            
,interposition of ,providence4    ,sarah

 conceived and bare ,abraham a son in   
his old age1 at the set  time of which  
,god had spoken to him4 7,gen4 #ba 3    
#b47    ,and being not weak in the      
faith1 he considered not his own body1  
now dead1 when he was about a hundred   
years old4 7,rom4 #d 3 #ai47            
,therefore sprang there from one1 and   
him as good as dead1 so many as  the    
stars of the sky4 7,heb4 #aa 3 #ab47    
,abraham ,begat ,six ,children ,more    
,after he was a ,hundred ,years ,old1   
,without any ,interposition of          
,providence4    ,then again ,abraham    
took a wife1 and her name was ,keturah2 
and she  bare him ,zimram1 and          
,jockshan1 and ,medan1 and ,midian1 and 
,ishbak1  and ,shuah4 7,gen4 #be 3 #a1  
#b47          ,jacob ,bought a          
,sepulcher of the ,sons of ,hamor4      
,and the bones of ,joseph 444 buried    
they in ,shechem1 in a parcel  of ground
 which ,jacob bought of the sons of     
,hamor1 the father of  ,shechem4 7,josh4
 #bd 3 #cb47          ,abraham ,bought  

it of the ,sons of ,emmor4    ,in the   
sepulcher that ,abraham bought for a sum
 of money of the sons  of ,emmor1 the   
father of ,sychem4 7,acts #g 3 #af47    
,god ,promised the ,land of ,canaan to  
,abraham and his ,seed4    ,and the     
,lord said unto ,abraham1444 ,all the   
land which thou seest1  to thee will ,i 
give it1 and to thy seed forever4444    
,unto thee and to  thy seed after thee4 
7,gen4 #ac 3 #ad1 #ae1 and #ag 3 #h47   
,abraham and his ,seed ,never ,received 
the ,promised ,land4    ,and he gave him
 ,abraham none inheritance in it1 no1   
not so much as  to set his foot on4     
7,acts #g 3 #e47    ,by faith he        
sojourned in the land of promise as in a
 strange country1  dwelling in          
tabernacles with ,isaac and ,jacob1 the 
heirs with him of  the same promise4444 
,these all died in faith1 not having    
received  the promises4 7,heb4 #aa 3 #i1
 #ac47          ,baasha ,died in the    
,twenty-sixth ,year of ,asa4    ,so     
,baasha slept with his fathers1 444 and 

,elah1 his son1 reigned in  his         
stead4444 ,in the twenty and sixth year 
of ,asa1 king of ,judah1  began ,elah to
 reign over ,israel4 7#a ,kings #af 3   
#f1 #h47          ,baasha did ,not ,die 
in the ,twenty-sixth ,year of ,asa4     
,in the six and thirtieth year of the   
reign of ,asa1 ,baasha1 king of         
,israel1 came up against ,judah4 7#b    
,chron4 #af 3 #a47          ,ahaziah was
 the ,youngest ,son of ,jehoram4    ,and
 the inhabitants of ,jerusalem made     
,ahaziah1 his ,jehoram's  youngest son1 
king in his stead2 for the band of men  
that came with  the ,arabians to the    
camp had slain all the eldest4 7#b      
,chron4 #bb 3 #a47          ,ahaziah was
 ,not the ,youngest ,son of ,jehoram4   
,the ,lord stirred up against ,jehoram  
the spirit of the ,philistines1 and  of 
the ,arabians1 444 and they came up into
 ,judah 444 and carried away  all the   
substance that was found in the king's  
house1 and sons also1  and his wives2 so
 that there was never a son left him1   

save ,jehoahaz1  the youngest of his    
sons4 7#b ,chron4 #ba 3 #af1 #ag47      
,ahaziah was ,twenty-two ,years ,old    
when he ,began to ,reign1 being         
,eighteen  ,years ,younger than his     
,father4    ,thirty and two years old   
was he ,jehoram when he began to reign2 
and he reigned eight years in           
,jerusalem4444 ,and ,ahaziah reigned in 
his stead4444 ,two and twenty years old 
was ,ahaziah when he began to  reign4   
7#b ,kings #h 3 #ag1 #bd1 #bf47         
,ahaziah was ,forty-two ,years ,old when
 he ,began to ,reign1 being ,two  ,years
 ,older than his ,father4    ,thirty and
 two years old was he ,jehoram when he  
began to reign1 and  he reigned in      
,jerusalem eight years4 ,and the        
inhabitants of ,jerusalem  made ,ahaziah
 his youngest son1 king in his stead4   
,forty and two years  old was ,ahaziah  
when he began to reign4 7#b ,chron4 #ba 
3 #bj1 and #bb 3  #a1 #b47              
,michal had ,no ,child4    ,therefore   
,michal1 the daughter of ,saul1 had no  

child unto the day of  her death4 7#b   
,sam4 #f 3 #bc47          ,michal had   
,five ,children4    ,the five sons of   
,michal1 the daughter of ,saul4 7#b     
,sam4 #ba 3 #h47          ,david was    
,tempted by the ,lord to ,number the    
,people4    ,and the anger of the ,lord 
was kindled against ,israel1 and he     
moved  ,david against them to say1 ,go1 
number ,israel and ,judah4 7#b ,sam4    
#bd 3 #a47          ,david was ,tempted 
by ,satan to ,number the ,people4       
,and ,satan stood up against ,israel1   
and provoked ,david to number  ,israel4 
7#a ,chron4 #ba 3 #a47          ,there  
were #hjj1jjj ,warriors of ,israel and  
#ejj1jjj of ,judah4    ,and ,joab gave  
up the sum of the number of the people  
unto the king2 and  there were in       
,israel eight hundred thousand valiant  
men that drew the  sword2 and the men of
 ,judah five hundred thousand men4 7#b  
,sam4 #bd 3 #i47          ,there were   
#a1ajj1jjj of ,israel and #dgj1jjj of   
,judah4    ,and ,joab gave the sum of   

the number of the people unto ,david4   
,and  all they of ,israel were a        
thousand thousand and a hundred thousand
  #a1ajj1jjj men that drew the sword2   
and ,judah was four hundred three  score
 and ten thousand #dgj1jjj men that drew
 the sword4 7#a ,chron4  #ba 3 #e47     
,david ,sinned in ,numbering the        
,people4    ,and ,david's heart smote   
him after that he had numbered the      
people4 ,and  ,david said unto the      
,lord1 ,i have sinned greatly in that ,i
 have done4 7#b  ,sam4 #bd 3 #aj47      
,david ,never ,sinned except in the     
,matter of ,uriah4    ,david did that   
which was right in the eyes of the      
,lord1 and turned not  aside from       
anything that he commanded him all the  
days of his life1  save only in the     
matter of ,uriah the ,hittite4 7#a      
,kings #ae 3 #e47          ,david ,slew 
#gjj ,syrian ,charioteers and #dj1jjj   
,horsemen4    ,and ,david slew the men  
of the seven hundred chariots of the    
,syrians1  and forty thousand horsemen4 

7#b ,sam4 #aj 3 #ah47          ,david   
,slew #g1jjj ,syrian ,charioteers and   
#dj1jjj ,footmen4    ,and ,david slew of
 the ,syrians seven thousand men which  
fought in  chariots1 and forty thousand 
footmen4 7#a ,chron4 #ai 3 #ah47        
,david ,paid for a ,threshing ,floor    
,fifty ,shekels of ,silver4    ,so      
,david bought the threshing floor and   
the oxen for fifty shekels  of silver4  
7#b ,sam4 #bd 3 #bd47          ,david   
,paid for it ,six ,hundred ,shekels of  
,gold4    ,so ,david gave to ,ornan for 
the place six hundred shekels of gold4  
7#a  ,chron4 #ba 3 #be47                
,goliath was ,slain by ,david4    ,and  
there went out a champion out of the    
camp of the ,philistines1  named        
,goliath of ,gath4444 ,so ,david 444    
smote the ,philistine and slew  him4 7#a
 ,sam4 #ag 3 #d1 #ej47          ,goliath
 was ,slain by ,elhanan4    ,elhanan1   
the son of ,jaare-origim1 a             
,bethlehemite1 slew the brother  of1    
supplied by the translators ,goliath the

 ,gittite4 7#b ,sam4  #ba 3 #ai47       
,,speculative ,,doctrines4      ,christ 
is ,equal with ,god4    ,i and my       
,father are one4 7,john #aj 3 #cj47     
,who1 being in the form of ,god1 thought
 it not robbery to be equal  with ,god4 
7,phil4 #b 3 #f47          ,christ is   
,not ,equal with ,god4    ,my ,father is
 greater than ,i4 7,john #ad 3 #bh47    
,of that day and hour knoweth no man1   
no1 not the angels of heaven1  but my   
,father only4 7,mat4 #bd 3 #cf47        
,christ ,judged ,men4    ,the ,father   
judgeth no man1 but hath committed all  
judgment to the  ,son4444 ,as ,i hear ,i
 judge4 7,john #e 3 #bb1 #cj47          
,christ ,judged ,no ,man4    ,i judge no
 man4 7,john #h 3 #ae47    ,if any man  
hear my words and believe not1 ,i judge 
him not2 for ,i came  not to judge the  
world1 but to save the world4 7,john #ab
 3 #dg47          ,jesus was ,all       
,powerful4    ,all power is given unto  
me in heaven and in earth4 7,mat4 #bh 3 
#ah47    ,the ,father loveth the son1   

and hath given all things into his      
hand4 7,john #c 3 #ce47          ,jesus 
was ,not ,all ,powerful4    ,and he     
could there do no mighty work1 save that
 he laid his hands on  a few sick folk  
and healed them4 7,mark #f 3 #e47       
,the ,law was ,superceded by the        
,christian ,dispensation4    ,the law   
and the prophets were until ,john2 since
 that time the kingdom  of ,god is      
preached4 7,luke #af 3 #af47    ,having 
abolished in the flesh the enmity1 even 
the law of commandments  contained in   
ordinances4 7,eph4 #b 3 #ae47    ,but   
now we are delivered from the law4      
7,rom4 #g 3 #f47          ,the ,law was 
,not ,superceded by the ,christian      
,dispensation4    ,i come not to destroy
 but to fulfill4 ,for verily ,i say unto
 you1 till  heaven and earth pass1 one  
jot or one tittle shall in no wise pass 
from the law till all be fulfilled4     
,whosoever therefore shall break  one of
 these least commandments and shall     
teach men so1 he shall be  called the   

least in the kingdom of heaven4 7,mat4  
#e 3 #ag1 #ah1 #ai47          ,christ's 
,mission was ,peace4    ,and suddenly   
there was with the angel a multitude of 
the heavenly  host praising ,god and    
saying1 ,glory to ,god ,in the highest1 
and on  earth peace1 good will toward   
men4 7,luke #b 3 #ac1 #ad47    ,and     
thou1 child1 shall be called the        
,prophet of the ,highest4444 ,to  guide 
our feet into the way of peace4 7,luke  
#a 3 #gf1 #gi47    ,and his name shall  
be called 444 ,the ,prince of ,peace4   
7,is4 #i 3 #f47          ,christ's      
,mission was ,not ,peace4    ,think not 
that ,i am come to send peace on earth2 
,i came not to send  peace1 but a sword4
 7,mat4 #aj 3 #cd47    ,i am come to    
send fire on the earth4 7,luke #ab 3    
#di47          ,christ ,received not    
,testimony from ,man4    ,ye sent unto  
,john and he bare witness unto the      
truth4 ,but ,i receive  not testimony   
from man4 7,john #e 3 #cc1 #cd47        
,christ ,did ,receive ,testimony from   

,man4    ,and ye also shall bear        
witness1 because ye have been with me   
from  the beginning4 7,john #ae 3 #bg47 
,christ's ,witness of ,himself is ,true4
    ,i am one that bear witness of      
myself4444 ,though ,i bear record of    
myself1 yet my record is true4 7,john #h
 3 #ah1 #ad47          ,christ's        
,witness of ,himself is ,not ,true4     
,if ,i bear witness of myself1 my       
witness is not true4 7,john #e 3 #ca47  
,it was ,lawful for the ,jews to ,put   
,jesus to ,death4    ,the ,jews answered
 him1 ,we have a law1 and by our law he 
ought to  die4 7,john #ai 3 #g47        
,it was ,not ,lawful for the ,jews to   
,put him to ,death4    ,the ,jews       
therefore said unto him1 ,it is not     
lawful for us to put any  man to death4 
7,john #ah 3 #ca47          ,children   
are ,punished for the ,sins of their    
,parents4    ,i1 the ,lord thy ,god1 am 
a jealous ,god1 visiting the iniquities 
of  the fathers upon the children4 7,ex4
 #bj 3 #e47    ,because by this deed    

thou hast given great occasion to the   
enemies  of the ,lord to blaspheme1 the 
child also that is born unto thee shall 
surely die4 7#b ,sam4 #ab 3 #ad47       
,children are ,not ,punished for the    
,sins of their ,parents4    ,the son    
shall not bear the iniquity of the      
father4 7,ezek4 #ah 3 #bj47    ,neither 
shall the children be put to death for  
the fathers4 7,deut4  #bd 3 #af47       
,man is ,justified by ,faith ,alone4    
,by the deeds of the law there shall no 
flesh be justified4 7,rom4  #c 3 #bj47  
,knowing that a man is not justified by 
the works of the law1 but by  the faith 
of ,jesus ,christ4 7,gal4 #b 3 #af47    
,the just shall live by faith4 ,and the 
law is not of faith4 7,gal4 #c 3  #aa1  
#ab47    ,for if ,abraham were justified
 by works1 he hath whereof to  glory4   
7,rom4 #d 3 #b47          ,man is ,not  
,justified by ,faith ,alone4    ,was not
 ,abraham our father justified by       
works8444 ,ye see then how that  by     
works a man is justified1 and not by    

faith only4 7,james #b 3 #ba1 #bd47     
,the doers of the law shall be          
justified4 7,rom4 #b 3 #ac47            
,it is ,impossible to ,fall from ,grace4
    ,and ,i give unto them eternal life1
 and they shall never perish1  neither  
shall any pluck them out of my hand4    
7,john #aj 3 #bh47    ,neither death1   
nor life1 nor angels1 nor               
principalities1 nor powers1  nor things 
present1 nor things to come1 nor height 
nor depth1 nor  any other creature1     
shall be able to separate us from the   
love of  ,god which is in ,christ ,jesus
 our ,lord4 7,rom4 #h 3 #ch1 #ci47      
,it is ,possible to ,fall from ,grace4  
,but when the righteous turneth away    
from his righteousness1 and  committeth 
iniquity1 and doeth according to all the
 abominations that  the wicked man      
doeth1 shall he live8 ,all his          
righteousness that he hath  done shall  
not be mentioned2 in his trespass that  
he hath trespassed1  and in his sin that
 he hath sinned1 in them shall he die4  

7,ezek4  #ah 3 #bd47    ,for it is      
impossible for those who were once      
enlightened1 and have  tasted of the    
heavenly gift1 and were made partakers  
of the ,holy  ,ghost1 and have tasted   
the good word of ,god1 and the powers of
 the  world to come1 if they shall fall 
away1 to renew them again unto          
repentance4 7,heb4 #f 3 #d1 #e1 #f47    
,for if1 after they have escaped the    
pollutions of the world through  the    
knowledge of the ,lord and ,savior      
,jesus ,christ1 they are again          
entangled therein and overcome1 the     
latter end is worse with them  than the 
beginning4 ,for it had been better for  
them not to have known  the way of      
righteousness than1 after they have     
known it1 to turn from  the holy        
commandment delivered unto them4 7#b    
,peter #b 3 #bj1 #ba47          ,no ,man
 is ,without ,sin4    ,for there is no  
man that sinneth not4 7#a ,kings #h 3   
#df47    ,who can say1 ,i have made my  
heart clean2 ,i am pure from my  sin8   

7,prov4 #bj 3 #i47    ,for there is not 
a just man upon earth1 that doeth good  
and sinneth  not4 7,eccl4 #g 3 #bj47    
,there is none righteous1 no1 not one4  
7,rom4 #c 3 #aj47          ,christians  
are ,sinless4    ,whosoever is born of  
,god doth not commit sin2 444 he cannot 
sin1  because he is born of ,god4444    
,whosoever abideth in him sinneth       
not4444 ,he that committeth sin is of   
the devil4 7#a ,john #c 3 #i1 #f1 #h47  
,there is to be a ,resurrection of the  
,dead4    ,the trumpet shall sound and  
the dead shall be raised4 7#a ,cor4 #ae 
3 #eb47    ,and ,i saw the dead1 small  
and great1 stand before ,god2 444 and   
they  were judged1 every man according  
to their works4 7,rev4 #bj 3 #ab1 #ac47 
,the hour is coming in the which all    
that are in the graves shall hear  his  
voice1 and shall come forth4 7,john #e 3
 #bh1 #bi47    ,for if the dead rise    
not1 then is not ,christ raised4 7#a    
,cor4 #ae 3 #af47          ,there is to 
be no ,resurrection of the ,dead4    ,as

 the cloud is consumed and vanisheth    
away1 so he that goeth down  to the     
grave shall come up no more4 7,job #g 3 
#i47    ,the dead know not anything1    
neither have they any more a  reward4   
7,eccl4 #i 3 #e47    ,they are dead1    
they shall not live2 they are deceased1 
they shall  not rise4 7,is4 #bf 3 #ad47 
,reward and ,punishment to be ,bestowed 
in this ,world4    ,behold the righteous
 shall be recompensed in the earth1 much
 more  the wicked and the sinner4       
7,prov4 #aa 3 #ca47          ,reward and
 ,punishment to be ,bestowed in the     
,next ,world4    ,and the dead were     
judged out of those things which were   
written in  the books1 according to     
their works4 7,rev4 #bj 3 #ab47    ,then
 he shall reward every man according to 
his works4 7,mat4 #af 3 #bg47           
,according to that he hath done1 whether
 it be good or bad4 7#b ,cor4  #e 3     
#aj47          ,annihilation the        
,portion of all ,mankind4    ,why died  
not ,i from the womb8 ,why did ,i not   

give up the ghost when ,i  came out of  
the belly8444 ,for now should ,i have   
lain still and been  quiet2 ,i should   
have slept2 then had ,i been at rest1   
with kings and  counselors of the earth1
 which built desolate places for        
themselves2  or with princes that had   
gold1 who filled their houses with      
silver2  or as a hidden1 untimely birth 
,i had not been2 as infants which never 
saw the light4 ,there the wicked cease  
from troubling1 and there the  weary be 
at rest4444 ,the small and great are    
there1 and the servant  is free from his
 master4 ,wherefore is light given to   
him that is  in misery1 and life unto   
the bitter in soul1 which long for      
death1  but it cometh not1 444 which    
rejoice exceedingly and are glad1 when  
they can find the grave8 7,job4 #c 3    
#aa1 #ac-ag1 #ai-bb47    ,the dead know 
not anything4444 ,for there is no work1 
nor device1  nor knowledge1 nor wisdom  
in the grave whither thou goest4 7,eccl4
 #i 3  #e1 #aj47    ,for that which     

befalleth the sons of men befalleth the 
beasts1 even  one thing befalleth them2 
as the one dieth1 so dieth the other2   
yea1  they have all one breath2 so that 
a man hath no pre-eminence above  a     
beast4444 ,all go unto one place4       
7,eccl4 #c 3 #ai1 #bj47                 
,endless ,misery the ,portion of a ,part
 of ,mankind4    ,these shall go away   
into everlasting punishment4 7,mat4 #be 
3 #df47    ,and the devil that deceived 
them was cast into the lake of fire and 
brimstone1 where the beast and the false
 prophet are1 and shall be  tormented   
day and night for ever and ever4444 ,and
 whosoever was  not found written in the
 book of life was cast into the lake of 
fire4 7,rev4 #bj 3 #aj1 #ae47    ,and   
the smoke of their torment ascendeth up 
forever and ever4 7,rev4  #ad 3 #aa47   
,and many of them that sleep in the dust
 shall awake1 some to  everlasting life1
 and some to shame and everlasting      
contempt4 7,dan4  #ab 3 #b47            
,the ,earth is to be ,destroyed4    ,the

 earth also and the works that are      
therein shall be burned up4 7#b  ,peter 
#c 3 #aj47    ,they shall perish1 but   
thou remainest4 7,heb4 #a 3 #aa47       
,and ,i saw a great white throne1 and   
him that sat on it1 from whose  face the
 earth and the heaven fled away1 and    
there was no place found  for them4     
7,rev4 #bj 3 #aa47          ,the ,earth 
is ,never to be ,destroyed4    ,who laid
 the foundations of the earth that it   
should not be removed  forever4 7,ps4   
#ajd 3 #e47    ,but the earth abideth   
forever4 7,eccl4 #a 3 #d47          ,no 
,evil ,shall ,happen to the ,godly4     
,there shall no evil happen to the just4
 7,prov4 #ab 3 #ba47    ,who is he that 
will harm you1 if ye be followers of    
that which is  good8 7#a ,peter #c 3    
#ac47          ,evil ,does ,happen to   
the ,godly4    ,whom the ,lord loveth he
 chasteneth1 and scourgeth every son    
whom he  receiveth4 7,heb4 #ab 3 #f47   
,and the ,lord said unto ,satan1 ,hast  
thou considered my servant1 ,job1  that 

there is none like him in the earth1 a  
perfect and upright  man8444 ,so went   
,satan forth 444 and smote ,job with    
sore boils from  the sole of his foot   
unto his crown4 7,job #b 3 #c1 #g47     
,worldly ,good and ,prosperity the ,lot 
of the ,godly4    ,there shall no evil  
happen to the just4 7,prov4 #ab 3 #ba47 
,for the ,lord loveth judgment and      
forsaketh not his saints2 they are      
preserved forever4444 ,the wicked       
watcheth the righteous and seeketh  to  
slay him4 ,the ,lord will not leave him 
in his hand1 nor condemn him  when he is
 judged4444 ,mark the perfect man1 and  
behold the upright2  for the end of that
 man is peace4 7,ps4 #cg 3 #bh1 #cb1    
#cc1 #cg47    ,blessed is the man that  
walketh not in the counsel of the       
ungodly4444 ,whatsoever he doeth shall  
prosper4 7,ps4 #a 3 #a1 #c47    ,and the
 ,lord was with ,joseph1 and he was a   
prosperous man4 7,gen4  #ci 3 #b47      
,so the ,lord blessed the latter end of 
,job more than his beginning4 7,job  #db

 3 #ab47          ,worldly ,misery and  
,destitution the ,lot of the ,godly4    
,they were stoned1 they were sawn       
asunder1 were tempted1 were slain  with 
the sword2 they wandered about in       
sheep-skins and goat-skins2  being      
destitute1 afflicted1 tormented2 444    
they wandered in deserts1  and in       
mountains1 and in dens and caves of the 
earth4 7,heb4 #aa 3  #cg1 #ch47         
,these are they which came out of great 
tribulation4 7,rev4 #g 3 #ad47    ,yea1 
and all that will live godly in ,christ 
,jesus shall suffer  persecution4 7#b   
,tim4 #c 3 #ab47    ,and ye shall be    
hated of all men for my name's sake4    
7,luke #ba 3 #ag47          ,worldly    
,prosperity a ,blessing and a ,reward of
 ,righteousness4    ,there is no man    
that hath left house or brethren1 or    
sisters1 or  father1 or mother1 or wife1
 or children1 or lands1 for my sake and 
the gospel's1 but he shall receive a    
hundred-fold now in this time1  houses1 
and brethren1 and sisters1 and mothers1 

and children1 and  lands4 7,mark #aj 3  
#bi1 #cj47    ,i have been young1 and   
now am old2 yet have ,i not seen the    
righteous  forsaken nor his seed begging
 bread4 7,ps4 #cg 3 #be47    ,blessed is
 the man that feareth the ,lord4444     
,wealth and riches shall  be in his     
house4 7,ps4 #aab 3 #a1 #c47    ,if thou
 return unto the ,almighty1 thou shalt  
be built up4444 ,then  thou shalt lay up
 gold as dust4 7,job #bb 3 #bc1 #bd47   
,in the house of the righteous is much  
treasure4 7,prov4 #ae 3 #f47            
,worldly ,prosperity a ,curse and a ,bar
 to ,future ,reward4    ,blessed be ye  
poor4 7,luke #f 3 #bj47    ,lay not up  
for yourselves treasures upon earth4444 
,for where your  treasure is there will 
your heart be also4 7,mat4 #f 3 #ai1    
#ba47    ,and it came to pass that the  
beggar died1 and was carried by the     
angels into ,abraham's bosom4 7,luke #af
 3 #bb47    ,it is easier for a camel to
 go through the eye of a needle than for
  a rich man to enter into the kingdom  

of ,god4 7,mat4 #ai 3 #bd47    ,wo unto 
you that are rich6 for ye have received 
your consolation4 7,luke  #f 3 #bd47    
,the ,christian ,yoke is ,easy4    ,come
 unto me all ye that labor and are heavy
 laden1 and ,i will give  you rest4     
,take my yoke upon you4444 ,for my yoke 
is easy and my burden  is light4 7,mat4 
#aa 3 #bh-cj47    ,who is he that will  
harm you1 if ye be followers of that    
which is  good8 7#a ,peter #c 3 #ac47   
,the ,christian ,yoke is ,not ,easy4    
,in the world ye shall have tribulation4
 7,john #af 3 #cc47    ,yea1 and all    
that will live godly in ,christ ,jesus  
shall suffer  persecution4 7#b ,tim4 #c 
3 #ab47    ,whom the ,lord loveth be    
chasteneth1 and scourgeth every son whom
  he receiveth4444 ,but if ye be without
 chastisement1 whereof all are          
partakers1 then are ye bastards and not 
sons4 7,heb4 #ab 3 #f1 #h47             
,the ,fruit of ,god's ,spirit is ,love  
and ,gentleness4    ,the fruit of the   
spirit is love1 joy1 peace1             

long-suffering1  gentleness1 goodness4  
7,gal4 #e 3 #bb47          ,the ,fruit  
of ,god's ,spirit is ,vengeance and     
,fury4    ,and the spirit of the ,lord  
came mightily upon him4444 ,and he 444  
slew  a thousand men4 7,judges #ae 3    
#ad1 #ae47    ,and it came to pass on   
the morrow that the evil spirit from    
,god came  upon ,saul1 444 and there was
 a javelin in ,saul's hand4 ,and ,saul  
cast  the javelin2 for he said1 ,i will 
smite ,david even to the wall with  it4 
7#a ,sam4 #ah 3 #aj1 #aa47              
,prosperity and ,longevity ,enjoyed by  
the ,wicked4    ,wherefore do the wicked
 live1 become old1 yea1 are mighty in   
power8 ,their seed is established in    
their sight with them1 and their        
offspring before their eyes4 ,their     
houses are safe from fear4 7,job #ba 3  
#g1 #h1 #i47    ,they men of the world  
are full of children and leave the rest 
of  their substance to their babes4     
7,ps4 #ag 3 #ad47    ,i was envious at  
the foolish when ,i saw the prosperity  

of the  wicked4444 ,they are not in     
trouble as other men4444 ,behold1 these 
are  the ungodly who prosper in the     
world2 they increase in riches4 7,ps4   
#gc 3 #c1 #e1 #ab47    ,there is a      
wicked man that prolongeth his life in  
his  wickedness4 7,eccl4 #g 3 #ae47     
,wherefore doth the way of the wicked   
prosper8 ,wherefore are all they  happy 
that deal very treacherously8 7,jer4 #ab
 3 #a47          ,prosperity and        
,longevity ,denied to the ,wicked4      
,the light of the wicked shall be put   
out4444 ,terrors shall make him  afraid 
on every side4444 ,he shall be driven   
from light into darkness1  and chased   
out of the world4 ,he shall neither have
 son nor nephew  among his people1 nor  
any remaining in his dwellings4 7,job4  
#ah 3 #e1  #ab1 #ah1 #ai47    ,but it   
shall not be well with the wicked1      
neither shall he prolong  his days4     
7,eccl4 #h 3 #bc47    ,bloody and       
deceitful men shall not live out half   
their days4 7,ps4  #ee 3 #bc47    ,the  

years of the wicked shall be shortened4 
7,prov4 #aj 3 #bg47    ,they the        
hypocrites die in youth4 7,job4 #cf 3   
#ad47    ,be not over much wicked1      
neither be foolish2 why shouldst thou   
die  before your time8 7,eccl4 #g 3     
#ag47          ,poverty is a ,blessing4 
,blessed be ye poor4444 ,woe unto you   
that are rich6 7,luke #f 3 #bj1 #bd47   
,hath not ,god chosen the poor of this  
world1 rich in faith1 and heirs  of the 
kingdom8 7,james #b 3 #e47              
,riches a ,blessing4    ,the rich man's 
wealth is his strong tower1 but the     
destruction of  the poor is their       
poverty4 7,prov4 #aj 3 #ae47    ,if thou
 return unto the ,almighty then thou    
shalt be built up4444 ,thou  shalt then 
lay up gold as dust4 7,job #bb 3 #bc1   
#bd47    ,so the ,lord blessed the      
latter end of ,job more than his        
beginning1  for he had #ad1jjj sheep1   
and #f1jjj camels and a thousand yoke of
 oxen1  and a thousand she asses4 7,job 
#db 3 #ab47          ,neither ,poverty  

nor ,riches a ,blessing4    ,give me    
neither poverty nor riches2 feed me with
 food convenient for  me2 lest ,i be    
full and deny thee1 and say1 ,who is the
 ,lord8 or lest  ,i be poor and steal1  
and take the name of my ,god in vain4   
7,prov4 #cj 3  #h1 #i47          ,wisdom
 a ,source of ,enjoyment4    ,happy is  
the man that findeth wisdom4444 ,her    
ways are ways of  pleasantness1 and in  
her paths are peace4 7,prov4 #c 3 #ac1  
#ag47          ,wisdom a ,source of     
,vexation1 ,grief1 and ,sorrow4    ,and 
,i gave my heart to know wisdom4444 ,i  
perceived that this also  is vexation of
 spirit4 ,for in much wisdom is much    
grief1 and he that  increaseth          
knowledge1 increaseth sorrow4 7,eccl4 #a
 3 #ag1 #ah47          ,a ,good ,name a 
,blessing4    ,a good name is better    
than precious ointment4 7,eccl4 #g 3    
#a47    ,a good name is rather to be    
chosen than great riches4 7,prov4 #bb 3 
#a47          ,a ,good ,name is a       
,curse4    ,woe unto you when all men   

shall speak well of you4 7,luke #f 3    
#bf47          ,laughter ,commended4    
,to everything there is a season1 and a 
time4444 ,a time to weep and  a time to 
laugh4 7,eccl4 #c 3 #a1 #d47    ,then ,i
 commended mirth1 because a man hath no 
better thing under the  sun than to eat 
and to drink1 and to be merry4 7,eccl4  
#h 3 #ae47    ,a merry heart doeth good1
 like a medicine4 7,prov4 #ag 3 #bb47   
,laughter ,condemned4    ,woe unto you  
that laugh now4 7,luke #f 3 #be47       
,sorrow is better than laughter2 for by 
the sadness of the countenance  the     
heart is made better4 ,the heart of the 
wise is in the house of  mourning2 but  
the heart of fools is in the house of   
mirth4 7,eccl4 #g 3  #c1 #d47           
,the ,rod of ,correction a ,remedy for  
,foolishness4    ,foolishness is bound  
in the heart of a child1 but the rod of 
correction  shall drive it far from him4
 7,prov4 #bb 3 #ae47          ,there is 
,no ,remedy for ,foolishness4    ,though
 thou shouldst bray a fool in mortar1   

444 yet will not his  foolishness depart
 from him4 7,prov4 #bg 3 #bb47          
,temptation to be ,desired4    ,count it
 all joy when ye fall into divers       
temptations4 7,james #a 3 #b47          
,temptation ,not to be ,desired4        
,lead us not into temptation4 7,mat4 #f 
3 #ac47          ,prophecy is ,sure4    
,we have also a more sure word of       
prophecy1 whereunto ye do well that  ye 
take heed1 as unto a light that shineth 
in a dark place4 7#b ,peter  #a 3 #ai47 
,prophecy is ,not ,sure4    ,at what    
instant ,i shall speak concerning a     
nation1 and concerning  a kingdom1 to   
pluck up1 and to pull down1 and to      
destroy it2 if  that nation against whom
 ,i have pronounced1 turn from their    
evil1 ,i  will repent of the evil that  
,i thought to do unto them4 ,and at what
  instant ,i shall speak concerning a   
nation and concerning a kingdom1  to    
build and to plant it2 if it do evil in 
my sight1 that it obey  not my voice1   
then ,i will repent of the good         

wherewith ,i said ,i would  benefit     
them4 7,jer4 #ah 3 #g-aj47    ,the      
prophets prophesy falsely1 and the      
priests bear rule by their  means4444   
,from the prophet even unto the priest  
every one dealeth  falsely4 7,jer4 #e 3 
#ca1 and #f 3 #ac47          ,man's     
,life was to be ,one ,hundred and       
,twenty ,years4    ,his days shall be a 
hundred and twenty years4 7,gen4 #f 3   
#c47          ,man's ,life is but       
,seventy ,years4    ,the days of our    
years are three score years and ten4    
7,ps4 #ij 3 #aj47          ,miracles a  
,proof of ,divine ,mission4    ,now1    
when ,john had heard in the prison the  
works of ,christ1 he sent  two of his   
disciples1 and said unto him1 ,art thou 
he that should come1  or do we look for 
another8 ,jesus answered and said unto  
them1 ,go and  show ,john again those   
things which ye do hear and see2 the    
blind  receive their sight1 and the lame
 walk1 the lepers are cleansed1  and the
 deaf hear1 the dead are raised4 7,mat4 

#aa 3 #b-e47    ,rabbi1 we know that    
thou art a teacher come from ,god2 for  
no man can do  these miracles that thou 
doest1 except ,god be with him4 7,john  
#c 3 #b47    ,and ,israel saw that great
 work which the ,lord did upon the      
,egyptians2  and the people feared the  
,lord and believed the ,lord and his    
servant  ,moses4 7,ex4 #ad 3 #ca47      
,miracles ,not a ,proof of ,divine      
,mission4    ,and ,aaron cast down his  
rod before ,pharaoh1 and before his     
servants  and it became a serpent4 ,then
 ,pharaoh also called the wise men and  
the sorcerers4 ,now1 the magicians of   
,egypt1 they also did in like  manner   
with their enchantments1 for they cast  
down every man his rod1  and they became
 serpents4 7,ex4 #g 3 #aj-ab47    ,if   
there arise among you a prophet1 or a   
dreamer of dreams1 and giveth  thee a   
sign or a wonder1 and the sign or the   
wonder come to pass  whereof he spake   
unto thee1 saying1 ,let us go after     
other gods which  thou hast not known1  

and let us serve them1 thou shalt not   
hearken unto  the words of that prophet 
or that dreamer of dreams4 7,deut4 #ac 3
 #a-c47    ,if ,i by ,beelzebub cast out
 devils1 by whom do our sons cast them  
out8 7,luke #aa 3 #ai47          ,moses 
was a ,very ,meek ,man4    ,now1 the man
 ,moses was very meek1 above all the men
 which were upon  the face of the earth4
 7,num4 #ab 3 #c47          ,moses was a
 ,very ,cruel ,man4    ,and ,moses said 
unto them1 ,have ye saved all the women 
alive8444 ,now1  therefore1 kill every  
male among the little ones1 and kill    
every  woman that hath known man4 7,num4
 #ca 3 #ae1 #ag47          ,elijah ,went
 up to ,heaven4    ,and ,elijah went up 
by a whirlwind into heaven4 7#b ,kings  
#b 3 #aa47          ,none but ,christ   
,ever ,ascended into ,heaven4    ,no man
 hath ascended up to heaven1 but he that
 came down from heaven1  even the ,son  
of ,man4 7,john #c 3 #ac47          ,all
 ,scripture is ,inspired4    ,all       
scripture is given by inspiration of    

,god4 7#b ,tim4 #c 3 #af47              
,some ,scripture is ,not ,inspired4     
,but ,i speak this by permission and not
 by commandment4444 ,but to the  rest   
speak ,i1 not the ,lord4 7#a ,cor4 #g 3 
#f1 and #e 3 #ab47    ,that which ,i    
speak1 ,i speak it not after the ,lord4 
7#b ,cor4 #aa 3 #ag47                   
,,the ,,devil4      ,i have nothing new 
to offer on this old subject1 and ,i    
therefore warn  the reader not to expect
 any wonderful revelations4 ,the ,devil 
is not  an object of recent discovery4  
,he is as old as the hills4 ,everybody  
seems to know him1 and he seems to know 
everybody4 ,it would therefore  be in   
vain for me to attempt to give any      
information respecting  this old friend4
 ,however1 as there are some thoughts   
which persist  in bolting into my mind  
regarding old ,nick1 ,i have concluded  
to jot  them down for those who have a  
taste for devilish reading4    ,it was  
always a question that greatly perplexed
 me1 when a boy1 why  ,god should create

 the ,devil4 ,i never could see it in   
any other light  than that of an        
egregious blunder4 ,why should an       
infinitely good being  create an        
infinitely bad being8 ,why did not the  
,creator make all of  his creatures     
perfect8 ,why did he not save them from 
being lost8 ,why  did he form man to    
place him in the garden to be tempted   
and ruined  when it was in the          
,creator's power to prevent his fall8   
,why did he not  create him so good and 
so strong that it would be impossible   
for him  to do wrong8 ,why was the      
,serpent 7the ,devil7 made so much      
stronger and  wiser than man8 ,if ,adam 
had only been made a great deal         
stronger1 and  the ,serpent less        
seductive1 the human race might have had
 a glorious  and brilliant career4 ,but 
as it was a powerful serpent-devil on   
the  one hand1 and on the other1 a      
weak-headed know-nothing man1 is it  not
 clear that better results could not    
have been expected8    ,why did not the 

author of the red man 7,adam7 tell him  
that he was  going to have a severe     
temptation8--that he was soon to meet   
his great  adversary8 ,it is highly     
probable that ,adam could have made a   
better  showing if he had only been     
advised of the situation in time4 ,but  
as  it was he did not have a fair       
chance4 ,it would have been no more than
  justice to have told ,adam and ,eve   
all about the ,serpent-devil which  was 
hid away somewhere in the garden like a 
snake in the grass4 ,it  would have been
 only fair to have posted on all the    
fences and walls  about the garden1 this
 sign1 ,adam and ,eve1 ,beware of       
,snakes6 ,this  would have given them a 
chance for their lives4 ,poor ,adam and 
,eve6 ,they  were not a bad lot1 but    
were transplanted too early1 and were   
nipped  in the bud by the great original
 ,serpent1 who was acting according  to 
his nature and circumstances1 and       
therefore we cannot find it  in our     
hearts to be too severe on his ,satanic 

,majesty4 ,if ,satan was  great1 it was 
not won by his own powers1 he had       
greatness thrust upon  him4 ,let us be  
just2 let us give the ,devil his due4 ,i
 have no doubt  but he has grievances1  
if there were any court where he could  
offer  his complaints4    ,the ,creator 
made both man and ,serpent-devil1       
knowing just what would  and must come  
to pass1 and he did it all for his own  
glory4 ,he  also made hell for his own  
glory4 ,surely the ,lord's ways are not 
our ways4 ,for no ,modoc ,indian would  
entertain such a design toward  his     
children1 no matter how bad they might  
be1 or how vicious his  own nature4     
,we cannot think of a creator without   
seeing that he as the author of  all    
things1 is responsible for good and     
evil1 for right and wrong1  for         
ignorance and knowledge1 for truth and  
error4 ,man is therefore1 no  more      
responsible for his nature than a steam 
engine is responsible for  its defects4 
,the defects must be attributed to the  

maker in both cases4    ,adam knew good 
and evil without eating of the tree of  
knowledge4 ,he  had a brain1 and his    
thoughts were imperfect2 sometimes they 
were  relatively correct1 and then again
 they were wholly wrong or in  error4   
,this was knowing good and evil1        
therefore he knew good and evil  without
 eating of the prohibited fruit1 just as
 surely as he had a  brain4 ,the tree of
 knowledge is a very childish story4    
,knowledge does  not grow on trees1 nor 
does much of it exist in heads which    
entertain  such fables as a divine      
revelation4    ,man was created with a  
brain to do his thinking and knowing1   
and by  its very nature of knowing he   
must know good and evil1 and yet he  is 
cursed for knowing good and evil4 ,as   
well might the ,creator give  the bird  
wings1 toss it in the air and then damn 
it for flying4 ,but  even supposing the 
story to be true1 namely1 that the fruit
 of the  tree made one to know good and 
evil1 why should such desirable fruit   

be forbidden8 ,what would the world be  
without the knowledge of good  and evil8
 ,man cannot know good without also     
knowing evil4 ,they are  inseparable4   
,god himself knows good and evil1 and if
 it is good for  him to have such       
knowledge1 then it surely must be good  
for you and  me4 ,the love of knowledge 
is the fountain of life4 ,man must have 
knowledge or his life is a mere cipher4 
,all hail then to ,mother ,eve1  who    
first tasted of the tree of knowledge1  
who first quenched her  thirst at this  
fountain from which the whole race of   
thirsty souls  have delighted to drink4 
,mythology abounds in stories about the 
gods2  about their imperfections and    
weaknesses1 but this account of the     
,serpent-devil and the tree of knowledge
 is the silliest fable of  all1 and has 
entailed indescribable misery upon the  
human race4 ,the  prohibition of        
knowledge has left an inherited twist in
 human  nature4 ,even now in the        
afternoon of the nineteenth century     

mankind  does not know much--and it is  
largely due to this first commandment   
not to partake of the fruit of the tree 
of knowledge4 ,has not the  church      
always prohibited knowledge8 ,has she   
not stood in the way of  every great    
reform8 ,knowledge is not important4    
,only believe4 ,believe  in the ,bible1 
but believe it only as the priest       
explains it4    ,it seems that the      
,serpent-devil knew more about the      
nature of man1  and what would result   
from his eating the fruit of the tree of
  knowledge than ,god did4 ,jehovah told
 ,adam in plain terms1 that if  he ate  
of the fruit of that tree he would die  
that very day4 ,but  the ,serpent-devil 
told ,eve 7in ,french ,i suppose7 that  
she and her  hubby would do no such a   
thing1 but on the contrary it would be  
a great blessing to them1 and that they 
would become as gods 7there  were lots  
of gods in those days and many of them  
no great shakes71  knowing good and     
evil4 ,it turned out just as the        

,serpent-devil had  told ,mother ,eve2  
they did not die4 ,and when ,god saw    
what ,adam and ,eve  had done he called 
a conclave of gods1 and after due       
deliberation  voted to drive them out of
 the garden penniless1 to live upon the 
cold charities of an unfriendly world4  
,and this is the same ,god who  commands
 us to forgive and to love our enemies4 
,that would not be  god-like1 and       
therefore ,i hold the commandment       
invalid4    ,in this august assemblage  
of the celestial hosts1 one of their    
number  assigns the reasons for         
expelling ,adam and ,eve from the garden
 in these  words3 ,behold the man 7and  
woman7 has become as one of us to know  
good and evil4 7,gen4 #c 3 #bb47 ,here  
we see it is a surprise to the  gods    
that man had become as one of them1     
knowing good and evil4 ,yet  these gods 
are supposed to know all things from all
 eternity to all  eternity4 ,do the gods
 forget things as we poor mortals do8   
,the ,serpent had told ,eve just what   

would happen1 and ,god told ,adam  just 
that which did not happen4 ,the ,serpent
 said3 ,for ,god doth  know that in the 
day ye eat thereof1 then your eyes shall
 be opened1  and ye shall be as gods1   
knowing good and evil4 ,ye shall not    
surely  die4 7,gen4 #c 3 #e1 #d47 ,the  
,serpent gave it straight1 and ,god made
 a  mistake to say the least4 ,in all   
this story about the fall of man1  the  
,devil appears to be a better friend of 
man than his ,creator4    ,the ,serpent 
was in reality not the enemy1 but the   
friend of man4 ,he  spoke words of truth
 and encouragement to ,adam at a time   
when he needed  good counsel4 ,it is not
 to be forgotten that he spoke the      
truth4 ,the  poisonous tongue of malice 
has called him the father of lies1 but  
this  saying is a lie itself--and a     
bald-headed lie of sufficient antiquity 
to be itself most appropriately called  
the father of lies4 ,the ,devil1        
,lucifer1 is the light-bearer1 the truth
 revealer2 but the world at  large has  

an impression that there is a screw     
loose somewhere1 and  have unwittingly  
ascribed the evil to the ,devil1 when a 
very slight  study of his character and 
deeds will show that the ,devil is not  
half as black as he is painted4    ,the 
next account we have of him is in the   
book of ,job 7not a ,hebrew  writing71  
where he appears under the title of     
,satan4 ,it is to be  borne in mind that
 he has many names4 ,in the book of     
,genesis we left  him a serpent with a  
curse pronounced upon him3 ,because thou
 hast  done this thou art cursed above  
all cattle what kind of cattle is  a    
snake8 and above every beast of the     
field2 upon thy belly thou  shalt go1   
and dust shalt thou eat all the days of 
thy life4 7,gen4 #c 3  #ad47 ,prior to  
the great fall of ,adam and ,eve1 when  
they fell upward  and became as the     
gods1 it seems the ,serpent had always  
hopped along  erect1 on the tip end of  
his tail1 but because he had divulged   
some  court secrets1 he was condemned to

 crawl upon his belly the rest  of his  
natural life 7which is1 ,i should       
remark1 uncommonly long72  but in the   
book of ,job he says of himself that he 
has been walking  up and down in the    
earth4 ,who told him to get up8 ,was he 
not cursed  to go on his belly for all  
time to come8 ,how could he walk8 ,a    
snake  has no legs4 ,when1 where1 how1  
and by whom was this transformation  of 
a hideous serpent into a prince-like    
man1 accomplished8 ,i don't  know4      
,perhaps it is a sort of ,santa ,claus  
story1 coming down to us  from the      
childhood of the race4 ,all peoples have
 similar traditions  which spring from  
early myths4 ,our ,devil story will have
 to get in  line and march in the       
procession of fables4 ,there are many   
people1  and people of the very best    
kind1 who do not have any ,devil4 ,he   
has left them and gone on a permanent   
vacation4 ,on the other hand1  there are
 folks who could not feel happy if they 
thought there were  no ,devil4 ,to all  

such1 who may read this1 ,i would ask a 
few questions  which if they will       
intelligently answer1 ,i shall be       
greatly obliged4    ,did the ,serpent   
talk8 ,how could he speak without having
 the  vocal organs necessary to human   
speech8 ,who taught him the use of      
language8 ,what language did he speak8  
,was it ,french8 ,i merely suggest  the 
,french1 as ,adam and ,eve took ,french 
leave of the garden4 ,did the  ,serpent 
reason like a man8 ,how could he with   
such a small head and not  even a       
spoonful of brains1 know so much more   
than ,adam and ,eve8 ,yea1  he even knew
 more than ,god himself--for ,god did   
not know1 or else  he fibbed1 that man  
would not die if he ate the forbidden   
fruit4 ,he  did not seem to know that   
man would become as the gods by         
partaking  of this tree1 but the        
,serpent knew all this and possibly much
 more2  but how could so much superior  
knowledge be crowded into so small a    
head8 ,some of our congressmen with     

domes of unusual dimensions do not  know
 as much as this inexperienced ,serpent 
did4 ,how are we to account  for this8  
,let some devilishly wise man explain to
 a benighted world  why ,satan has been 
so wickedly traduced4    ,in the book of
 ,job we have a second account of the   
,devil3 ,now there  was a day when the  
sons of ,god came to present themselves 
before the  ,lord1 and ,satan came also 
among them4 ,and the ,lord said unto    
,satan1  ,whence comest thou8 ,then     
,satan answered the ,lord and said1     
,from going  to and fro in the earth1   
and from walking up and down in it4 ,and
 the  ,lord said unto ,satan1 ,hast thou
 considered my servant ,job1 that there 
is none like him in the earth1 a perfect
 and upright man1 one that  feareth ,god
 and escheweth evil8 ,then ,satan       
answered the ,lord and said1  ,doth ,job
 fear ,god for naught8 ,hast not thou   
made a hedge about him1  and about his  
house1 and about all that he hath on    
every side8 ,thou  hast blest the work  

of his hands and his substance is       
increased in  the land4 ,but put forth  
thine hand now and touch all that he    
hath1  and he will curse thee to thy    
face4 ,and the ,lord said unto ,satan1  
,behold all that he hath is in thy      
power2 only upon himself put not  forth 
thy hand4 ,so ,satan went from the      
presence of the ,lord4 7,job #a 3       
#f-ab47 ,then follows an account of the 
destruction of the cattle and  children 
of ,job1 and yet he would not curse     
,god4 ,satan then suggested  that to    
afflict him in person would bring out   
his weakness and deeply  hidden         
wickedness4 ,job was tormented with     
boils1 and three gratuitous  advisors1  
and did not curse ,god1 but came very   
nearly giving his  counselors a cuss    
word or two4 ,they exasperated him      
beyond measure4    ,now while it must be
 admitted that the ,devil does not show 
up to  as great advantage in this fable 
as he does in that relating to the  tree
 of knowledge1 yet we should not jump to

 our conclusions4 ,let us  review this  
,job story4    ,we are surprised at the 
dignified manners of ,satan4 ,he walks  
in with  lordly airs among the sons of  
,god4 ,no one present said to him1 ,get 
out of here4 ,he struts around in the   
gay company as one of them4 ,we  hardly 
know how to understand such familiarity 
possible between the  sons of ,god and  
,satan4 ,if1 however1 the sons of ,god  
in those days  were no better than the  
sons of ,god are in these1 it is not in 
the  least surprising that ,satan should
 conduct himself as well as the  best of
 them4 ,but why did ,god permit him to  
do these cruel things to  ,job8 ,in a   
certain book by ,god1 we are told to    
resist the ,devil and  he will flee from
 thee4 ,this would have been splendid   
medicine for  the doctors who prescribed
 it4 ,satan did not come there so far as
  we see to work any temptation4 ,it was
 ,god who set up the temptation  before 
,satan4 ,he began by asking ,satan what 
he thought of ,job4 ,what  mattered it  

what his opinion of ,job might be8 ,why 
should his opinion  be asked8 ,was it   
not showing respect to him8 ,god should 
have said1  ,get behind me ,satan4      
,satan had seen many men who could not  
stand in the hour of trial1  and not    
knowing ,job he took him for a man of   
that kind2 ,god1 however1  knew ,job to 
be a perfect man and ought to have      
protected him from  all evil4 ,yet he   
did nothing of the kind1 but on the     
contrary1 clothed  ,satan with power of 
destroying his cattle and children1 and 
afflicting  him with tormenting boils4  
,we see then that it is not ,satan who  
is  responsible for the sufferings of   
the patient man1 but ,god himself1  who 
first shows respect to ,satan's presence
 and his opinions1 then  gives him power
 by which he does a monstrous wrong to a
 good man  and his family4 ,but if      
,satan's part is bad ,god's is worse4   
,he is  the author of all of ,job's     
miseries4 ,if ,god had been just1 he    
would  not have led off to his ,satanic 

,majesty with such a temptation as to   
ask him his opinion of ,job4 ,it was    
immaterial what his opinion was2  but it
 was all important that if there were a 
,god in ,israel that he  should protect 
and honor the perfect man1 ,job4    ,but
 aside from the barbarities of this     
myth1 look at its childish  absurdities4
 ,how could the omniscient1 whose eyes  
are in every place1  beholding the evil 
and the good1 need to ask ,satan where  
he came  from6 ,was not ,god1 the       
omnipresent1 everywhere on earth8 ,if   
,satan had  been going up and down the  
country would he not of necessity have  
met  ,god again and again8 ,obviously   
these great opponents must have often   
met4 ,again1 it was useless for ,god to 
ask ,satan what his opinion of  ,job    
was1 or would be after he tested him1 as
 he knows all things past1  present1 and
 to come1 in heaven1 earth and hell 7,i 
mean hades74 ,it  is evident that       
,satan's opinion is not needed or cared 
for1 because  after all the trials ,job 

suffered were ended1 there is not one   
word  given as to what ,satan's opinion 
of ,job was1 and yet in the beginning   
of the story this seems to be its sole  
object4 ,after ,job suffers a  long time
 from bodily sores and miserable        
comforters ,satan vanishes  from the    
scene in a very obscure way1 and ,god   
blesses ,job with twice  as much as he  
had before4 ,he had more sheep1 more    
camels1 more oxen1  and more asses4 ,he 
became father of seven sons and three   
daughters1  the same number of sons and 
daughters that were slain by ,satan1    
instigated by ,god4 ,why were these ten 
innocent persons murdered8 ,had  they no
 rights that a just ,god was bound to   
respect8 ,shall not the  judge of all   
the earth do right8 ,certainly he ought 
to4 ,but in this  case the judge pleads 
guilty of this crime4 ,in reply to      
,satan ,god  says3 ,although thou       
movedst me against him to destroy him   
without  cause4 7,job #b 3 #c47 ,here is
 an unqualified confession of wronging  

,job and his children without a show of 
justice2 and even the cattle1  ,i       
imagine1 would protest against the      
outrageous slaughter perpetrated  on    
them4 ,if these asses were like         
,balaam's1 ,i am sure they would  enter 
suit for damages4    ,so the ,lord      
blessed the latter end of ,job more than
 his beginning1  for he had fourteen    
thousand sheep1 and six thousand camels1
 and a  thousand yoke of oxen1 and a    
thousand she asses4 ,he had also seven  
sons  and three daughters4 7,job #db 3  
#ab1 #ac47 ,it is clear that the ,lord  
had nothing to do whatever with these   
blessings4 ,job had had sheep1  camels1 
oxen1 asses1 and children before1       
without any assistance from  the ,lord2 
and if he secured a similar stock of    
cattle and a family  of children it was 
by his own management and husbandry4    
,but supposing them a gift from ,god as 
damages sustained by ,job at  the hand  
of ,satan through the instigation of    
,god1 yet they could  not assuage his   

grief for the loved ones ruthlessly torn
 from his  embrace4 ,it is easy to see  
that this story is nothing more than  an
 oriental tale--a myth4 ,it is wanting  
not only in fact1 but it  teaches very  
bad morals4 ,there is nothing ennobling 
in it4 #a4 ,god  had no moral right to  
permit ,satan to come unrebuked into the
 company  of the sons of ,god4 ,an      
earthly father teaches his children to  
avoid  evil communications1 but on this 
occasion the heavenly father did  not   
scorn the company of ,satan1 but treated
 him respectfully4 #b4 ,again1  the     
infinite being would not need to ask the
 ,devil what his opinion of  ,job was1  
for he would know beforehand4 #c4 ,the  
infinitely good being  would not want   
the ,devil's opinion--nor would he value
 it a straw1  if it were given before it
 was asked4 #d4 ,the infinitely just    
ruler  of the universe would not give   
the great adversary of man and ,god     
such diabolical power over that perfect 
and upright man ,job4 ,nor  would he    

have permitted the three miserable      
comforters1 reeling  mentally under the 
blind staggers of a blind theology1 to  
have added  more torment to that imposed
 by his ,satanic ,majesty4 ,nor would he
  have permitted him to murder the seven
 sons and three daughters1 as a  mere   
matter of experiment in testing ,job's  
staying powers4 ,all this  is so        
horrible that the afterthought of more  
camels and asses1 as a  compensation is 
an insufficient patch to cover the      
unqualified wrongs  done to the man of  
,uz4 ,even ,job does not shine as       
conspicuously in  all this as he should4
 ,job ought to have protested with all  
his might  and main against both ,god   
and ,devil1 that his individual rights  
were  invaded4 ,he should have taken a  
change of venue1 to have a hearing      
before some other god1 where there was a
 slight hope of securing more  justice4 
,but he didn't and the consequence is we
 are all advised1  when suffering the   
outrageous wrongs of despotism1 to be   

patient  like ,job4 ,it has been a great
 evil to the human family that ,job  was
 no kicker2 it has opened wide the flood
 gates of tyranny1 and  transfused the  
cowardly blood of sheep into the veins  
of men4 ,oh1  that ,job had kicked and  
taken an appeal1 what an inspiration it 
would  be to the fold of ,god now1 to   
resist the shears of the fleecers6 to   
rebel against the rule of robbers6      
,some questions to be answered by the   
man who pounds the ,bible and  claims to
 understand the ,greek scriptures3      
#a4 ,who were the sons of ,god8    #b4  
,how many were there present1 and were  
there still more of them  elsewhere8    
#c4 ,where did they come from8    #d4   
,were they any relation to the people of
 ,nod8    #e4 ,who were their mothers8  
#f4 ,what were their occupations8    #g4
 ,where are they now8    #h4 ,where did 
the ,devil come from8    #i4 ,did ,god  
create him or did he make himself8      
#aj4 ,if ,god made him then is he not   
responsible for all that old  ,nick     

does8    #aa4 ,if he is as terribly     
demoniacal as orthodox theology         
describes him1  why in 'l don't ,god    
kill the ,devil8    #ab4 ,if he cannot  
kill him does it not prove that the     
,devil is his  match2 and if he can1 but
 will not1 does it not prove that he    
sustains  him and approves of his work8 
#ac4 ,in the light of modern theology is
 not the ,devil almost always           
successful8 ,does he not have a larger  
kingdom1 a larger following  than ,god8 
#ad4 ,why did the ,creator inflict such 
a hellish punishment upon ,adam  and    
,eve1 and let the ,serpent off so       
lightly8    #ae4 ,has the punishment    
inflicted upon the ,devil lessened his  
power8    #af4 ,have the curses which   
,god has pronounced on the world made   
it better8    #ag4 ,is there any place  
in the record1 accounts of the ,devil's 
stealing1  robbing1 and murdering8      
#ah4 ,are there not numerous stories in 
the ,bible recounting the  robberies and
 murders perpetrated in the name and by 

the sanction  of ,god8 ,some times the  
people of ,god destroyed five thousand1 
ten  thousand1 twenty thousand1 fifty   
thousand1 seventy thousand1 and  in one 
instance six hundred and seventy        
thousand1 as in the case  of ,pharaoh   
and his hosts in the ,red sea4 ,did     
,satan ever try to do  anything as      
hellish as this8    #ai4 ,is the ,devil 
the father of lies8 ,when did he tell a 
deliberate  falsehood8 ,to ,eve8 ,oh no1
 it was the other party who did that    
business4    #bj4 ,did he lie when he   
took ,jesus up into an exceeding high   
mountain1  etc41 and saith unto him1    
,all these will ,i give thee1 etc48     
7,mat4 #d 3  #h47 ,it is claimed that   
old ,beelzebub lied on this occasion4   
,it  would hit the bull's eye in the    
center if we were to say that the       
writer of this story about ,jesus being 
carried off bodily into an  exceeding   
high mountain1 was the boy responsible  
for this lie4 ,but  without resting the 
case there let us see how it opens out4 

,it is  urged that the earth is the     
,lord's and the fullness thereof2 but   
it may be urged that the ,devil is      
called the prince of this world1        
implying that he has just claims both by
 conquest and possession2  and therefore
 he could have given at least a         
quitclaim deed4    ,the ,devil is an    
expensive luxury of the church4 ,it     
costs about  #a1jjj1jjj1jjj annually for
 preaching against the ,devil4 ,even if 
there  is less said derogatory to his   
,satanic ,majesty now-adays1 yet it     
costs  just as much1 and more too1 for  
drawing it mild1 than it did formerly1  
for describing the split hoof1 horns1   
and spear-headed tail1 hell1  etc4      
,notwithstanding the fact that the      
people want less ,devil and  more bread 
and beef1 yet they must have some       
,devil4 ,hence the church  clings to its
 ,devil-idol with which to scare the    
people4 ,to give up  the ,devil is to   
break up house-keeping all around4 ,if  
there be no  ,devil then there is no    

hell2 and if no hell1 there is no       
salvation2  and if no salvation there is
 no need of preaching2 and no preach no 
pay4 ,how could a fat minister with a   
fat salary1 look such a ghost  as that  
in the face8 ,yes1 it would be          
impossible for the church to  survive   
without the ,devil4 ,the clergy have to 
fall back upon him in  times of revival 
to stir up the fears of uninformed      
people4    ,the ,devil has had many hard
 names heaped upon him1 for example3    
,the  ,tempter2 the ,adversary or       
,satan2 ,beelzebub2 the ,prince of      
,devils2 the  ,strong ,one2 the ,enemy1 
or the ,hostile ,one2 the ,serpent2     
,lying ,spirit2  ,lucifer2 ,son of the  
,morning2 ,prince of ,darkness2 ,prince 
of the ,power  of the ,air2 the         
,accuser2 ,angel of the ,bottomless     
,pit2 ,angel of ,light2  ,mammon2       
,belial2 ,legion2 the ,foul ,spirit2 the
 ,unclean ,spirit2 the ,god  of this    
,world2 the ,great ,red ,dragon2        
,abaddon2 ,apollyon1 the ,destroyer1    

etc4 ,besides these sacred titles1 he is
 equally well known by certain          
house-hold names1 as1 ,old ,nick2 ,old  
,splitfoot2 the ,old ,scratch2 ,old     
,harry2 ,old ,horny2 the ,old ,boy2 the 
,deuce2 the ,dickens2 auld ,clouty2     
,nickie2 ,ben2 his ,satanic ,majesty1   
etc4 ,it must be confessed that  these  
names do not carry much sanctity with   
them1 nor do they leave  us in love with
 the character they represent4 ,but     
before we proceed  further1 it is only  
simple justice 7that is giving the      
,devil his due71  to call attention to  
the various names by which ,god has been
 known4    ,the early ,hebrew literature
 speaks of gods1 not ,god4 ,we find the 
following names ascribed to them3 ,el2  
,elohim2 ,el ,shaddai2 ,shaddai2        
,elvoh2 ,yahve1 or ,jah4 ,the following 
is a personal photograph as nearly  as  
we can draw it1 of the ,jewish ,jehovah 
as described in the ,bible3  ,there went
 up a smoke out of his nostrils1 and    
fire out of his mouth  devoured3 coals  

were kindled by it4 7,ps4 #ah 3 #h47    
,round about him  were dark waters and  
thick clouds of the skies4 7,ps4 #ah 3  
#aa47 ,his  head and his hairs were     
white like wool1 as white as snow2 and  
his eyes  were as a flame of fire4      
7,rev4 #a 3 #ad47 ,and his feet like    
unto fine  brass1 as if they burned in a
 furnace4 7,rev4 #a 3 #ae47 ,he had     
horns  coming out of his hand4 7,hab4 #c
 3 #d47 ,and burning coals went forth   
at his feet4 7,hab4 #c 3 #e47 ,in the   
midst of the seven candle-sticks  one   
like unto the son of man1 clothed with a
 garment down to the foot  and girt     
about the paps with a golden girdle4    
7,rev4 #a 3 #ac47 ,and  he had in his   
right hand seven stars2 and out of his  
mouth went a  sharp two-edged sword4    
7,rev4 #a 3 #af47    ,this ,god has     
violated all the moral laws he ever gave
 to man4 ,he  approved of lying1        
robbing1 adultery1 murder1 war1 and all 
the great  crimes known to man4    ,is  
it any wonder that ,theodore ,parker    

should say to the ,calvinist who  was   
trying to convert him1 ,the difference  
between us is simple1--your  ,god is my 
,devil4    ,the reader has his          
choice--or he may say good ,lord good   
,devil1  and float with the current4    
,there is1 however1 no disguising the   
fact  that between ,god and the ,devil1 
as described in the ,bible1 the ,devil  
sustains the better moral character of  
the two4 ,he is not spotless  and clean1
 it is true1 but he has infinitely less 
bloodshed to answer  for than ,jehovah4 
,where the ,devil did he come from8 ,i  
am reminded of this form of  expression 
by a little incident related of a       
,scotch preacher1 who took  for his     
text1 on one occasion1 the following    
passage3 ,the ,devil1 as a  roaring     
lion1 walketh about seeking whom he may 
devour4 7#a ,peter #e 3  #h47 ,it must  
be borne in mind1 in order to better    
understand the full  force and beauty of
 the preacher's division of the text    
into three  heads1 that it was common in

 earlier times to repeat the pronoun in 
a  sentence1 for example1 ,john ,smith1 
his book1 ,mary she has come home1  etc4
 ,in charming accord with this old      
style1 the minister divided his  text   
into three parts4 ,he said1 ,my         
brethren1 we will first inquire  where  
the ,devil he was walking to8 and       
secondly1 who the ,devil he  wanted to  
devour8 and thirdly1 what the ,devil he 
was roaring about8    ,having           
gratuitously thrown in this gem1 we     
proceed to answer the  question1 ,where 
the ,devil1 did he come from8    ,it is 
evident that the earlier ,hebrew        
literature is almost wholly  free from  
any traces of a personal ,devil1 and    
that later writings of  the same people 
show strong outline of such a           
personality of evil4    ,while it is    
true that ,satan is a ,hebrew word1 it  
is equally true that  the word does not 
denote a being at all1 but means        
anything adverse or  opposing4 ,we may  
cite in illustration a few passages4    

,second ,samuel  #ai 3 #bb3 ,david said1
 ,what have we to do with you1 ye sons  
of ,jeremiah1  that ye should this day  
be adversaries unto me8 ,first ,kings   
#aa 3  #ad3 ,and ,jehovah stirred up an 
adversary unto ,solomon1 ,hadad the     
,adomite4 ,first ,kings #aa 3 #bc3 ,and 
,god stirred up another adversary1      
,rezon1 the son of ,eliadah4    ,in     
these instances1 the word rendered      
adversary or adversaries1  is ,satan1   
and means nothing more than an opponent4
    ,when the ,jews were carried        
captives to ,babylon1 they came into    
immediate contact with a people1 the    
,persians1 who believed in a good  being
 and a bad one4 ,ormazd was their good  
,god1 and ,ahriman their  ,devil4 ,the  
latter was as clearly defined in the    
duality of ,zoroastrian  theology1 as   
the former4 ,during their seventy years'
 captivity it  could not be otherwise1  
than that the enslaved people should    
imbibe  some of the customs and beliefs 
of their masters4 ,if they went so far  

as to change the characters of their    
language from the original ,hebrew      
letters to those of the ,chaldas1 it is 
easy to see that they would  of course1 
adopt this notion of an evil principle  
and personality1  so prevalent at that  
time in ,chaldea4 ,after the ,babylonian
 exile the  doctrine of a ,devil became 
a part of the ,jewish belief1 and the   
evil  spirit was termed ,satan1 as he   
was the foe or adversary of ,god4 ,in   
,first ,chronicles #ba 3 #a1 there is a 
circumstance related in which  ,satan or
 the ,devil is the principal agent4 ,the
 words are3 ,and ,satan  stood up       
against ,israel and provoked ,david to  
number ,israel4 ,now the  book of       
,chronicles being written after the     
captivity1 it was quite  natural that   
the writer should consider and designate
 the enemy of  ,god1 the ,devil or      
,satan4 ,but the same event is mentioned
 in another  of the ,jewish books1      
written before the captivity1 and the   
temptation  of ,david is referred to    

entirely another being4 ,here the words 
are3          ,and again the anger of   
the ,lord was kindled against ,israel1  
and      moved ,david against them1 to  
say1 ',go number ,israel and ,judah1'   
,thus in the earlier books1 the affair  
is attributed to the ,lord1      but in 
the books written after the ,jewish     
connection with the      ,chaldeans and 
,persians1 ,satan is blamed for the same
 act4 ,this1      beyond doubt proves   
the source of the ,christian            
superstition      respecting the ,devil4
 7,the ,devil1 by ,john ,watts47        
,with this dualistic system the ,jews   
came in contact during their            
captivity at ,babylon1 and are supposed 
to have retained permanent      traces  
of it in their subsequent theology4 ,the
 conception of the      ,devil and of a 
lower kingdom of demons or devils is the
 evident      illustration of this4     
7,ency4 ,brit4 ,v4 ,devil47        ,the 
reason why there was no ,devil in the   
early books was because      none was   

needed then4 ,the gods considered       
themselves as being      quite equal to 
any emergency that might arise in the   
way of      wickedness4--,m4 ,d4        
,conway4      ,in other words1 the      
,devil is a myth coming out of the      
terrible  darkness of remote ages4      
,every fear that the primitive man and  
men  of barbarous races have had1       
painted devils before their minds of    
every description4 ,the master mind has 
said3                  ',tis the eye of 
child-hood              ,that fears a   
painted ,devil4      ,the thought that  
millions of people commonly well        
informed on general  matters1 still     
believe in this barbarous myth1 must    
shock and oppress  like an incubus every
 sensitive and well-informed mind4 ,such
 people can  smile pleasantly over the  
homely myth of ,santa ,claus1 but the   
,devil  is altogether a different       
personage4 ,an old lady was once told   
that  the ,devil was dead4 ,she sat     
silent for a moment1 and then replied1  

,well1 you may think so1 but we hope for
 better things4    ,as the horrid       
doctrine of witchcraft under the light  
of advancing  knowledge has had to      
retire into the background of oblivion2 
as the  ,puritan doctrine of infant     
damnation has been relegated to the     
limbo  of forgetfulness2 as hell's fire 
has burned to ashes and the ashes       
become cold1 so too1 is the doctrine of 
a personal ,devil retreating  from the  
minds of all sensible people4           
,,soul ,,farrago4    ,what is1 and      
,where is the ,soul8      ,until the    
,greek philosophy taught the world how  
to use and abuse  abstract notions1     
immaterialism was not an attainable     
phase of  thought4 7,prof4 ,bain1 ,mind 
and ,body1 p4 #adc47          ,thought  
necessarily supposes conditions4 ,to    
think is to      condition1 and         
conditional limitation is the           
fundamental law of      the possibility 
of thought4 ,for1 as the greyhound      
cannot outstrip      his shadow1 nor 7by

 a more appropriate simile7 the eagle   
out-soar      the atmosphere in which he
 floats1 and by which alone he may be   
supported2 so the mind cannot transcend 
the sphere of limitation1      within   
and through which exclusively the       
possibility of thought      is realized4
 7,sir ,william ,hamilton1 ,philosophy  
p4 #def47      ,in this paper an attempt
 is made to answer two very important   
questions1 namely3 ,what is1 and where  
is the soul8 in such fashion  that      
everybody will be satisfied that he has 
a soul1 and the exact  spot it occupies 
in his mundane tabernacle4 ,here are a  
number of  opinions on this subject1 by 
the most learned men the world has ever 
produced4 ,in a multitude of counsel    
there is wisdom4 ,the first witness  ,i 
shall put upon the stand is3            
,pythagoras3 7#fth c4 ,b4 ,c47 ,the soul
 is number and a harmony4 ,taught  the  
doctrine of metempsychosis4 ,his        
disciples held the soul to be  an       
aggregate of particles of great subtilty

 pervading the air in  constant         
agitation4    ,heraclitus3 7#fth c4 ,b4 
,c47 ,the soul is a spark of the stellar
 essence3  ,scintilla stellaris         
essentia4    ,pherecides3 7#fth c4 ,b4  
,c47 ,souls existed from all eternity4  
,anaximenes3 7,ionic philosopher1 #eth  
c4 ,b4 ,c47 ,god is air1 air is a       
life-giving principle to man4 ,the soul 
is air4    ,diogenes of ,appollonia3    
7,greek natural philosopher1 #eth c4 ,b4
 ,c47 ,the  soul of the world and the   
soul of man is air4    ,anaxagoras3     
7#eth c4 ,b4 ,c47 ,the soul is an       
immortal1 aerial spirit4    ,socrates3  
7#dth c4 ,b4 ,c47 ,the soul is corporeal
 and eternal4    ,epicurus3 7#dth c4 ,b4
 ,c47 ,the soul is a bodily substance1  
composed of  subtile particles1         
disseminated through the whole frame1   
and having  a great resemblance to      
spirit or breath4    ,empedocles3       
7,sicilian philosopher and poet1 #eth c4
 ,b4 ,c47 ,declared  himself to have    
been a boy1 a girl1 a bush1 a bird1 a   

fish2 that  the soul inhabits every form
 of animal and plant4    ,aristotle3    
7#dth c4 ,b4 ,c47 ,plants have souls    
without  consciousness4 ,animals have   
souls1 but inseparable from body4 ,the  
human body is inseparable from mind1 but
 the human mind is divided  into active 
and passive intellect4 ,the active      
intellect is pure form1  detached from  
matter1 and immortal4    ,josephus3     
7#ast c47 ,there were three sects among 
the ,jews--the  ,pharisees1 ,sadducees1 
and the ,essenes4 ,the ,pharisees       
believed in  metempsychosis2 the        
,sadducees believed that the soul       
perished with the  body2 the ,essenes   
held that the soul was immortal4 ,the   
soul descended  in an aerial form into  
the body1 from the highest region of the
 air1  whither they were carried back   
again by a violent attraction1 and after
  death those which had belonged to the 
good dwelled beyond the ocean  in a     
country where there was neither heat nor
 cold1 nor wind nor rain4    ,pliny3    

7#b;d c47 ,the body and the soul have1  
from the moment of death1  as little    
sensation as before birth4    ,justin   
,martyr3 7#b;d c47 ,it is heresy to say 
that the soul is taken up  into heaven1 
men rise with the same bodies4          
,tatian3 7#b;d c47 ,there are two       
spirits conjoined in the human body4 ,a 
material and an immaterial spirit4      
,athenagoras3 7#b;d c47 ,the soul is    
spiritual1 but with a spirituality      
subject to material tendencies4         
,origen3 7#c;d c47 ,the soul is neither 
spirit nor matter4    ,augustine3 7#dth 
c47 ,the soul has neither length1       
breadth1 nor  thickness4 ,it acts on the
 body through the corporeal substances  
of  light and air1 which substances are 
mingled through the denser parts  of the
 body4 ,the commands of the soul are    
first communicated to this  subtile     
matter1 and by it immediately conveyed  
to the heavier elements4    ,tertullian3
 7,latin father1 about #afj47 ,the soul 
has the human form1  the same as its    

body1 only it is delicate1 clear1 and   
ethereal4 ,unless  it were corporeal1   
how could it be effected by the body1 be
 able to  suffer1 or be nourished within
 the body8    ,st4 ,ambrose3 7#dth c47  
,we know nothing but what is material1  
excepting  only the ever venerable      
,trinity4    ,st4 ,hilary3 7#eth c47    
,there is nothing created which is not  
corporeal1  neither in heaven nor in    
earth1 neither visible nor invisible2   
all is formed of elements2 and souls1   
whether they inhabit a body1  or are    
without a body1 have always a corporeal 
substance4    ,gregory ,nazianzen3 7#dth
 c47 ,soul1 or spirit1 is composed of   
two  properties--motion and diffusion4  
,bishop ,nemesius3 7#eth c47 ,the soul  
is an immaterial substance4 ,it  is     
involved1 as ,plato taught1 in eternal1 
self-produced motion1  from which the   
motion of the body is derived4 ,the     
pre-existence of  the soul proves its   
supra-sensible character1 and its       
immortality4    ,faustus3 7,bishop of   

,regium1 in ,gaul1 ,a4 ,d4 #dgj47 ,all  
created things  are matter2 the soul    
being composed of air1 ,god alone is    
incorporeal4    ,mamertus3 7,in reply to
 the bishop47 ,man was made in the image
 of  ,god4 ,now1 as there can be no     
likeness to ,god in matter1 therefore   
it must be found in the soul1 therefore 
the soul is immaterial4 ,the  soul is   
present in every part of the body as    
well as in the whole1  just as ,god is  
present in the whole universe1 otherwise
 a part of  it would be lost when any   
portion of the body is cut off4 ,the    
soul  is not contained in the body1 but 
in reality contains it4 ,hence1  it must
 be immaterial1 for no material         
substance can at once contain  the body 
and be within it as its animating       
principle4    ,thomas ,aquinas3 7#acth  
c47 ,the soul is the ,actuality of body1
 as heat1  which is the source whence   
bodies are made hot1 is not body1 but a 
sort of actuality of body4 ,the soul of 
man is an independent substance4        

,duns ,scotus3 7#acth c4 ,british       
philosopher47 ,the soul is a created    
something1 the basis of all finite      
existence1 including corporeal  matter  
itself4    ,albert ,magnus3 7#acth c47  
,held that the active intellect is a    
part of  the soul1 and is immortal by   
virtue of its community with ,god4      
,gassendi3 7,french philosopher1 #agth  
c47 ,there is no evidence of the        
spirituality of the soul4               
,malebranche3 7,priest and philosopher1 
#agth c47 ,we see all in ,god1  who is  
in fact our soul4    ,locke3 7#agth c47 
,matter may think1 and ,god may         
communicate thought  to matter4         
,paracelsus3 7#aeth c47 ,taught there   
were four souls--vegetal1 sensitive1    
rational1 and spiritual4 ,campanella    
demonstrates this last by the  fact that
 carcasses bleed at the sight of the    
murderer4    ,mansel3 7,philosophy of   
,consciousness1 p4 #cbg47 ,we are not   
authorized  to say that we know the soul
 to be simple1 and that1 therefore1 it  

is  indestructible2 but only that we do 
not know the soul to be compound1  and1 
therefore1 that we cannot infer its     
mortality from the analogy  of bodily   
dissolution4    ,buck's ,theo4 ,dic4    
defines soul3 ,that vital1 immaterial1  
active  substance1 or principle in man1 
whereby he perceives1 remembers1        
reasons1 and wills4 ,it is rather to be 
described as to its operations  than to 
be defined as to its essence4 ,various1 
indeed1 have been the  opinions of      
philosophers concerning its substance4  
,parkhurst3 7,a distinguished ,hebrew   
lexicographer47 ,as a noun1 nephesh     
hath been supposed to signify the       
spiritual part of man1 or what we       
commonly call the soul4 ,i must1 for    
myself1 confess that ,i can find  no    
passage where it hath undoubtedly this  
meaning4    ,hobbes3 ,spirit is         
synonymous with ghost--a mere phantom of
 the  imagination4    ,locke3           
7,understanding1 p4 #dai47 ,we can no   
more know that there are  finite spirits

 really existing1 by the idea we have of
 such things  in our minds1 than by the 
ideas any one has of fairies1 or        
centaurs2  he can come to know that     
things answering those ideas do really  
exist4    ,voltaire3 ,the ,greeks       
distinguish three sorts of              
souls--,psyche1  signifying the         
sensitive soul--the soul of the senses2 
hence it was  that ,love1 the son of    
,aphrodite1 had so much passion for     
,psyche1  and that she loved him so     
tenderly4 ,pneuma1 the breath which gave
  life and motion to the whole machine1 
and which we have rendered by           
spiritus--spirit--a vague term which has
 received a thousand different          
acceptations4 ,and lastly1 ,nous1       
intelligence4 ,thus we possess three    
souls1 without having the slightest     
notion of any of them4444 ,what  are we 
to think of a child with two heads1     
which is otherwise well  formed8 ,some  
say that it has two souls1 because it is
 furnished with  two pineal glands1 with

 two callous substances1 with two       
sensoria  communia4 ,others answer1 that
 there cannot be two souls with but one 
breast and one navel4444 ,the word soul 
is one of those which everyone          
pronounces without understanding it4 ,we
 understand those things of  which we   
have an idea1 but we have no idea of    
soul--spirit2 therefore1  we do not     
understand it4    ,john ,calvin3 ,the   
soul is an immortal essence1 the nobler 
part of  man4 ,it is a creation out of  
nothing1 not an emanation2 it is essence
  without motion1 not motion without    
essence4 ,it is not properly bounded  by
 space1 still it occupies the body as a 
habitation1 animating its  parts and    
endowing its organs for their several   
functions4    ,dugald ,stewart3         
,although we have the strongest evidence
 that there  is a thinking and sentient 
principle within us1 essentially        
distinct  from matter1 yet we have no   
direct evidence of the possibility of   
this principle exercising its various   

powers in a separate state from  the    
body4 ,on the contrary1 the union of the
 two1 while it subsists1  is evidently  
of the most intimate nature4    ,joseph 
,priestly3 ,it being a rigid canon of   
the ,newtonian logic not  to multiply   
causes without necessity1 we should     
adhere to a single  substance until it  
be shown1 which cannot be1 that the     
properties  of mind are incompatible    
with the properties of matter4 ,he was  
opposed to protecting and perpetuating  
absurdity by dodging behind  mystery4   
,that there is no difference between    
spiritual substance and  nothing at all4
 ,that the doctrine of a separate soul  
embarrasses the  whole system of        
,christianity4    ,mc,beth3 ,the times  
have been that when the brains were out 
the man  would die1 and there an end4   
,buchner3 ,experience and daily         
occupation teach us that the spirit     
perishes with the material              
substratum--that man dies4 7,matter and 
,force47    ,burmeister3 ,that the soul 

of a deceased person does not re-appear 
after death1 is not contested by        
rational people4 ,spirits and ghosts    
are only seen by diseased or            
superstitious individuals4    ,vogt3    
,physiology decides definitely and      
categorically against  individual       
immortality1 as against any special     
existence of the  soul4 ,the soul does  
not enter the foetus like the evil      
spirit into  persons possessed1 but is a
 product of the development of the      
brain1  just as muscular activity is a  
product of muscular development4 ,so    
soon as the substances composing the    
brain are aggregated in a similar  form1
 will they exhibit the same functions4  
,we have seen that we  can destroy      
mental activity by injuring the brain4  
,by observing  the development of the   
child we also arrive at the conviction  
that  the activity of the soul          
progresses in proportion as the brain is
  gradually developed4 ,the foetus      
manifests no mental activity1 which     

only shows itself after birth when the  
brain acquires the necessary  material  
condition4 ,mental activity changes with
 the period of life1  and ceases        
altogether at death4    ,lecky3 7,rat4  
in ,europe1 p4 #cda1 v4 ,i47 ,not one of
 the early fathers  entertained the same
 opinion as the majority of ,christians 
do of  the present day1 that the soul is
 perfectly simple1 and entirely         
destitute of all body1 figure1 form1 and
 extension4 ,on the contrary1  they all 
acknowledged it to contain something    
corporeal1 although  of a different kind
 and nature from the bodies of this     
mortal  sphere4444 ,tertullian mentions 
a woman who had seen a soul1 which she  
described as a transparent and lucid    
figure1 in the perfect form of a  man4  
,st4 ,anthony saw the soul of ,ammon    
carried up to heaven4 ,the soul  of a   
,libyan hermit named ,marc was borne to 
heaven in a napkin4 ,angels  also were  
not unfrequently seen1 and were         
universally believed to  have cohabited 

with the daughters of the               
antediluvians4444 ,sometimes  the soul  
was portrayed as a sexless child1 rising
 out of the mouth  of the corpse4       
,john ,meslier3 7,testimony of a ,dying 
,priest47 ,the barbarians1  like all    
ignorant men1 attribute to spirits all  
the effects of  which their inexperience
 prevents them from discovering the true
  causes4 ,ask a barbarian what causes  
your watch to move1 he will  answer1 ,a 
spirit4 ,ask our philosophers what moves
 the universe1  they will tell you1 ,it 
is a spirit4 ,ask a theologian what he  
means  by a spirit4 ,he will answer that
 it is an unknown substance1 which  is  
perfectly simple1 which has nothing     
tangible1 nothing in common  with       
matter4 ,in good faith1 is there any    
mortal who can form the  least idea of  
such a substance4    ,james ,f4         
,ferrier3 7,institutes of ,metaphysics47
 ,in vain does the  ,spiritualist found 
an argument for the existence of a      
separate  immaterial substance on the   

alleged incompatibility of the          
intellectual and physical phenomena to  
co-inhere in the same  sub-stratum4     
,materiality may very well stand the    
brunt of that  unshotted broadside4     
,this mild artifice can scarcely expect 
to be  treated as a serious observation4
 ,such a hypothesis cannot be meant  to 
be in earnest4 ,who is to dictate to    
nature what phenomena1 or  what         
qualities inhere in what substances2    
what effects may result  from what      
causes8 ,matter is already in the field 
as an acknowledged  entity--this both   
parties admit4 ,mind1 considered as an  
independent  entity1 is not so          
unmistakably in the field4 ,therefore as
 entities  are not to be multiplied     
without necessity1 we are not entitled  
to  postulate a new cause1 so long as it
 is possible to account for the         
phenomena by a cause already in         
existence2 which possibility has  never 
yet been disproved4    ,draper3 7,john  
,william47 ,chemistry furnishes us with 

a striking example  of the doctrine of  
,diogenes of ,apollonia1 that the air is
 actually a  spiritual being2 for1 on   
the discovery of several of the gases by
 the  early experimenters1 they were not
 only regarded as of a spiritual        
nature1 but actually received the name  
under which they pass to this  day1     
gheist or gas1 from a belief that they  
were ghosts4 7,int4 ,dev41  p4 #ajc1 v4 
#a47    ,w4 ,r4 ,grove3 7,correlation   
and ,conservation of ,forces1 p4 #ajc47 
,the  ancients when they witnessed      
natural phenomenon1 removed from        
ordinary  analogies1 and unexplained by 
any mechanical action known to them1    
referred it to a soul1 a spiritual or   
preternatural power3 thus amber  and the
 magnet were supposed by ,thales to have
 a soul2 the functions  of digestion1   
assimilation1 etc41 were supposed by    
,paracelsus to  be effected by a spirit 
7the ,archus74 ,air and gases were also 
at  first deemed spiritual1 but         
subsequently became invested with a more

  material character1 and the word gas1 
from geist1 a ghost or spirit1  affords 
us an instance of the gradual           
transmission of a spiritual  into a     
physical conception4    ,buchner3 ,now1 
in the same manner as the steam engine  
produces motion1  so does the organic   
complication of force-endowed materials 
produce in  the animal body a sum of    
effects1 so interwoven as to become a   
unit1  and is then by us called spirit1 
soul1 thought4    ,taylor3 ,mr4 ,darwin 
saw two ,malay women in ,keeling        
,island1 who had  a wooden spoon dressed
 in clothes like a doll4 ,this spoon had
 been  carried to the grave of a dead   
man1 and becoming inspired at full      
moon1 in fact lunatic1 it danced about  
convulsively like a table  or a hat at a
 modern spirit-seance4 7,early ,history 
of ,mankind1  p4 #aci1 v4 #b47 ,savages 
believe that their pots1 kettles1 pans1 
etc41  have souls4 ,his knives1         
tobacco-pipes1 the winds1 water1 fire1  
storm1  etc41 have souls4    ,samuel    

,johnson3 7,oriental ,religions1 p4     
#edc47 ,various ,north-,american  tribes
 believe that the soul of a dying person
 may be drawn into  the bosom of a      
sterile woman1 or blown by the breath   
into that of  the nearest relative1 and 
so come again to birth in the way that  
the  receiver desires4    ,theodore     
,parker1 ,john ,wesley1 ,jeremy ,taylor1
 ,coleridge1 ,lamartine1  ,agassiz1 and 
hosts of other men well known to fame1  
taught that  animals as well as men1 had
 immortal souls4    ,brodie3 7,president
 of the ,royal ,society1 #aheh47 ,the   
mind of animals  is essentially the same
 as that of man4 ,every one familiar    
with the  dog will admit that that      
creature knows right from wrong1 and is 
conscious when he has committed a fault4
    ,du ,bois-,reymond3 ,with awe and   
wonder must the student of nature       
regard that microscopic molecule of     
nervous substance which is the  seat of 
the laborious1 constructive1 orderly1   
loyal1 dauntless soul  of the ant4 ,it  

has developed itself to its present     
state through a  countless series of    
generations4    ,john ,fiske3 ,but the  
propriety of identifying soul and       
breath1 which  really quits the body at 
its decease1 has furnished the chief    
name  for the soul1 not only to the     
,hebrew1 the ,sanskrit1 and the classic 
tongues2 not only to ,german and        
,english1 where geist1 and ghost1       
according to ,max ,muller1 have the     
meaning of breath1 and are akin  to such
 words as gas1 gust1 and geyser2 but    
also to numerous barbaric  languages4   
7,myths and ,myth-,makers1 p4 #bbe47    
,the belief in wraiths has  survived    
into modern times1 and now and then     
appears in that remnant  of primeval    
philosophy known as ,spiritualism1 as   
for example1 in  the case of the lady   
who thought she saw her own father look 
in at  the church window at the moment  
he was dying at his own house4 7,ib41   
p4 #bbi47 ,the ,kamtchadales expressly  
declare that all animals1 even  flies   

and bugs1 will live after death1--a     
belief1 which1 in our day1  has been    
indorsed on philosophical grounds by an 
eminent living  naturalist4 7,ib41      
#bcj47 ,mr4 ,fiske refers to ,agassiz4  
,m4 ,figuier3 ,human souls are for the  
most part the surviving souls of        
deceased animals2 in general1 the souls 
of precocious children like  ,mozart    
come from nightingales1 while the souls 
of great architects  have passed into   
them from beavers1 and etc41 etc4 7,the 
,to-morrow  of ,death1 p4 #bdg47    ,w4 
,lauder ,lindsay3 ,by no kind of        
scientific evidence can it be proved    
that soul exists1 whether in man or     
other animals4444 ,nor should it  be    
forgotten that1 according to many       
writers1 the word or term soul  is      
regarded as synonymous with mind1 in    
which case there can be no  question as 
to its possession by the higher animals4
 ,while the term  soul has also been    
applied--in figurative senses no        
doubt--even to  plants4 7,mind in the   

,lower ,animals1 v4 #a1 p4 #aja47 ,it   
obviously lies  with those who assert   
dogmatically that all men have immortal 
souls1  while no animals possess them1  
to reconcile with such a conviction the 
provable fact that many animals are     
superior to many men1 not only in       
general intelligence1 but also as       
regards moral sense and religious       
feeling4 7,ib47 ,ideas of justice or    
right1 feelings of decency or shame1    
that combination or essence of moral    
qualities known as conscience1  are as  
certainly present in some animals as    
they appear to be absent  in countless  
numbers of men4 7,ib41 p4 #ajc47        
,ernst ,haeckel3 ,the final result of   
this comparison is this3 ,that  between 
the most highly developed animal souls1 
and the lowest  developed human souls   
there exists only a small quantitative1 
but  no qualitative difference1 and this
 difference is much less than  the      
difference between the lowest and the   
highest human souls1  or than the       

difference between the lowest and the   
highest animal  souls4 7,hist4 of       
,creation1 v4 #b1 p4 #cfb47 ,some of the
 wildest tribes1  of men1 in ,southern  
,asia and ,eastern ,africa have no trace
 whatever of  the first foundations of  
all human civilization of family life1  
and  marriage4 ,they live together1 in  
herds1 like apes1 generally climbing  on
 trees and eating fruits2 they do not   
know of fire1 and use stones  and clubs 
as weapons1 just like the higher apes4  
7,ib41 p4 #cfc47    ,descartes3 7#ag c47
 ,matter1 whose essence is extension1 is
 known by  the senses2 mind1 whose      
essence is thinking1 can be known only  
by  self-consciousness4 ,the thinking   
principle is immaterial4    ,origen3    
,the nature of the soul is such as to   
make her capable of  existing eternally1
 backward as well as forward1 because   
her spiritual  essence1 as such1 makes  
it impossible that she should1 either   
through  age or violence1 be dissolved4 
,rev4 ,joseph ,baylee1 ,d4 ,d43         

7,principal of ,st4 ,aidan's ,college1  
,birkenhead1 ,england47 ,man is eternal4
 ,he was in existence before he  was    
born2 sinned before he was born1 and if 
he had never been born  would have      
suffered eternal damnation for that sin4
 7,dis4 on ,god and  the ,bible between 
,dr4 ,baylee and ,mr4 ,bradlaugh47      
,draper3 7,conflict1 p4 #abg47          
,moreover1 to many devout persons there 
is something very revolting in the      
suggestion that the ,almighty is a      
servitor to the caprices and lusts of   
men1 and that at a certain term  after  
its origin1 it is necessary for him to  
create for the embryo  a soul4    ,vedic
 ,theology3 ,the soul is a particle of  
that all-pervading principle1  the      
,universal ,intellect1 or ,soul of the  
,world1 detached for a while  from its  
primitive source2 and placed in         
connection with the bodily  frame1 but  
destined1 by an inevitably as rivers run
 back to be lost  in the ocean from     
whence they arose4    ,the ,bible3 ,as  

the cloud is consumed and vanisheth     
away1 so he that  goeth down to the     
grave shall come up no more4 7,job #g 3 
#i47 ,they are  dead1 they shall not    
live2 they are deceased1 they shall not 
rise2  therefore hast thou visited and  
destroyed them1 and made all their      
memory to perish4 7,isa4 #bf 3 #ad47    
,for the living know that they  shall   
die1 but the dead know not anything1    
neither have they any more  a reward1   
for the memory of them is forgotten4    
,whatsoever thy hand  findeth to do1 do 
it with thy might1 for there is no work1
 nor device1  nor knowledge1 nor wisdom 
in the grave whither thou goest4 7,eccl4
 #i 3  #e1 #aj47 ,for that which        
befalleth the sons of men befalleth     
beasts1  even one thing befalleth them3 
as the one dieth1 so dieth the other2   
yea1 they have all one breath2 so that a
 man hath no pre-eminence  above a      
beast2 for all is vanity4 ,all go unto  
one place1 all are of  the dust and all 
turn to dust again4 ,who knoweth the    

spirit of man  that goeth upward2 and   
the spirit of the beast that goeth      
downward  to the earth8 7,eccl4 #c 3    
#ai-bb47 ,there 7the grave7 the wicked  
cease  from troubling2 and there the    
weary be at rest4 7,vide ,job #c 3      
#aa-bb47    ,having thus successfully   
responded to the interrogatory1 ,what is
  the soul8 that is to say1 the         
constituent thereof1 let us now very    
briefly settle the locus in quo3        
,plato3 ,the soul is located in the     
brain4    ,aristotle3 ,the soul is      
located in the heart4    ,heraclitus3   
,the soul is located in the blood4      
,epicurus3 ,the soul is located in the  
chest4    ,critios3 ,the soul is located
 in the blood4    ,sommering3 ,the soul 
is located in the ventricles4    ,kant3 
,the soul is located in the water       
contained in the ventricles4            
,plotinus3 ,the body is located in the  
soul1 and not the soul in  the body4    
,ennemoser3 ,the whole body is the seat 
of the soul4    ,fischer3 ,the soul is  

located in the nervous system4          
,ficinus3 ,the soul is located in the   
heart4    ,descartes3 ,the soul is      
located in the pineal gland4            
,bontekoe3 ,the soul is located in the  
corpus callosum4    ,willis3 ,the soul  
is located in the corpora striata4      
,vieussens3 ,the soul is located in the 
centrum ovale4    ,boerhaave3 ,the soul 
is located on the boundary line of the  
gray and  white substance4    ,mayer3   
,the soul is located in the medulla     
oblongata4    ,camper3 ,the soul is     
located in the pineal gland1 nates and  
testes4    ,dohoney3 ,scientifically    
speaking1 man is a threefold being3     
body1  soul1 and spirit4 ,the home of   
the spirit is the cerebrum1 while the   
seat of the soul is the cerebellum4     
7,man1 p4 #aah47    ,la ,pieronie3 ,the 
dwelling place of the soul is in the    
callous body4    ,buchner3 ,some authors
 imagine that the soul1 under certain   
circumstances1 leaves the brain for a   
short time and occupies another  part of

 the nervous system4 ,the solar plexus1 
a concatenation of  sympathetic nerves1 
situated in the abdomen1 was especially 
pointed  out as the favored spot4       
7,force and ,matter1 p4 #aie47          
,prochaska3 ,assumed that the cerebrum  
and the cerebellum were the  seat of    
soul sensations1 and the sensorium      
commune the seat of  body sensations4   
,whytt3 ,as the schoolmen supposed the  
,deity to exist in every ubi but  not in
 any place1 which is to say in ,latin   
that he exists everywhere1  but in      
,english nowhere1 so they imagined the  
soul of man not to occupy  space1 but to
 exist in an indivisible point4         
,prof4 ,erdmann3 ,the theory that the   
soul has its seat in the brain1  must   
lead to the result that when the body is
 separated from the head1  the soul     
should continue to exist4    ,fortlage3 
,there are certain errors in the human  
mind4 ,the error of  the seat of the    
soul in the brain is one of them4       
,mc,culloch says1 in his able work on   

the ,credibility of the  ,scriptures3   
,there is no word in the ,hebrew        
language that signifies  either soul or 
spirit1 in the technical sense in which 
we use the  terms1 as implying something
 distinct from the body4 7,credibility  
of ,scriptures1 p4 #dia1 v4 #b47        
,kitto1 in his ,cyclopedia of ,biblical 
,literature1 renders ,genesis  #b 3 #g1 
as follows3 ,and ,jehovah ,god formed   
the man ,heb4 the ,adam of  dust from   
the ground1 and blew into his nostrils  
the breath of life3  and the man became 
a living animal4    ,bishop ,tilotson   
says3 ,the immortality of the soul is   
rather supposed1  or taken for granted1 
than expressly revealed in the ,bible4  
,the ,egyptian doctrine of the soul is  
one of the most important1 as  it is the
 most ancient1 for this nation seems to 
have been the first  to declare that the
 soul was immortal4 7,chambers'         
,encyclopedia47      ,r4 ,peterson4     
,,immortality4    ,there is still       
another question4 ,why should ,god1 a   

being of infinite  tenderness1 leave the
 question of immortality in doubt8 ,how 
is it  that there is nothing in the ,old
 ,testament on this subject8 ,why is  it
 that he who made all the constellations
 did not put in his heaven  the star of 
hope8 ,how do you account for the fact  
that you do not  find in the ,old       
,testament1 from the first mistake in   
,genesis to the  last curse in ,malachi1
 a funeral service8 ,is it not strange  
that some  one in the ,old ,testament   
did not stand by an open grave of father
 or  mother and say1 ,we shall meet     
again8 ,was it because the divinely     
inspired men did not know8 ,you taunt me
 by saying that ,i know no more  of the 
immortality of the soul than ,cicero    
knew4 ,i admit it4 ,i know  no more than
 the lowest savage1 no more than a      
doctor of divinity1  that is to say1    
nothing4--,ingersoll1 ,ingersoll-,field 
,discussion4    ,some urge that the soul
 is life4 ,what is life8 ,is it not the 
word  by which we express the aggregate 

normal functional activity of  vegetable
 and animal organisms1 necessarily      
differing in degree1 if  not in kind1   
with each different organization8 ,to   
talk of immortal  life1 and yet to admit
 the decay and destruction of the       
organization1  is much the same as to   
talk of a square circle4 ,you link      
together two  words which contradict    
each other4 ,the solution of the soul   
problem  is not so difficult as many    
imagine4 ,the greatest difficulty is1   
that  we have been trained to use       
certain words as ,god1 matter1 mind1    
spirit1 soul1 intelligence1 and we have 
been further trained  to take these     
words as representatives of realities1  
which in fact1  they do not represent4  
,we have to unlearn much of our school  
lore4 ,we  have specially to carefully  
examine the meaning of each word we use4
 ,i  am told that the mind and the body 
are separate from one another4 ,are  the
 brightness and steel of the knife      
separate8 ,is not brightness the        

quality attaching to a certain          
modification of existence--steel8 ,is   
not intelligence a quality attaching to 
a certain modification of               
existence--man8 ,the word brightness has
 no meaning1 except as relating  to some
 bright thing4 ,the word intelligence1  
no meaning1 except as  relating to some 
intelligent thing4 ,i take some water   
and drop it  upon the steel1 in due     
course the process of oxidation takes   
place1  and the brightness is gone4 ,i  
drop into a man's brain a bullet2 the   
process of the destruction of life takes
 place1 and his intelligence  is gone4  
,by changing the state of the steel we  
destroy its brightness1  and by         
disorganizing the man destroy his       
intelligence4 ,is mind an  entity or    
result8 an existence or a condition8    
,surely it is but the  result of organic
 activity1 a phenomenon of animal life4 
7,has ,man  a ,soul8 ,charles           
,bradlaugh47        ,the idea of        
immortality1 like the great sea1 has    

ebbed and flowed in  the human heart1   
beating its countless waves of hope and 
joy against  the shores of time1 and was
 not born of an book1 nor of any        
religion1  nor of any creed2 it was born
 of human affection1 and will continue  
to ebb and flow beneath the clouds and  
mists of doubt and darkness  as long as 
love kisses the lips of death4 ,it is   
the rainbow of hope  shining upon the   
tears of grief4 ,we love1 therefore we  
wish to live1  and the foundation of the
 idea of immortality is human affection 
and human love1 and ,i have a thousand  
times more confidence in the  affections
 of the human heart1 in the deep and    
splendid feelings of  the human soul    
than ,i have in any book that ever was  
or ever can be  written by mortal       
man4--,ingersoll4          ,is ,this    
,life the ,be-all and ,end-all8    ,to  
answer that question1 or to give my     
views on the subject as to  whether man 
lives after death or is extinguished as 
a living being by  death1 would         

ordinarily involve a long preliminary   
discourse2 but ,i  think ,i can give you
 my views1 such as they are1 in a few   
words4 ,life  is sensation1 sensibility1
 the power of feeling4 ,without         
sensation  there is no life4 ,we feel   
with our nerves2 we see with our eyes2  
we  hear with our ears4 ,without nerves 
there would be no feeling1 without  eyes
 no seeing1 without ears no hearing4    
,these senses1 therefore1  of feeling1  
seeing1 hearing1 exist in combination   
with certain forms  of matter1 and      
cannot exist without such combination4  
,so the mind  exists in combination with
 the matter1 brain4 ,without the brain  
there  can be no mental phenomena1 no   
thinking1 no perceiving4 ,these things  
are palpable2 they are truths which may 
not be disputed4 ,therefore1  if death  
destroys our nerves1 it destroys our    
power of feeling2  if it destroys our   
eyes1 it destroys our power of seeing2  
if it  destroys our ears1 it destroys   
our power of hearing2 if it destroys    

our brain1 it destroys our power of     
thinking and perceiving4 ,the man  lies 
down1 feeling nothing1 seeing nothing1  
knowing nothing2 he is a  corpse4       
,separated from the brain1 the mind     
cannot act1 cannot think1  cannot       
conceive2 therefore1 if it exists at    
all1 it is the same as  if it were dead4
 ,in that condition1 the mind can no    
more think or  perceive than the dust   
into which the decomposed nerves have   
fallen  can feel4 ,what follows then8   
,that the man has come to an end1       
entirely2  he is                        
extinguished4--,selected4        ,so you
 must equally bear with the             
comparatively small number of           
scientists who1 within the last three   
hundred years1 have worked out  the     
hypothesis that the soul is not matter1 
substance1 or entity1  at all1 but      
simply the continuous action or process 
of the nervous  systems of animals1 and 
especially of the brain of man1 in      
answer to  their environment4 ,in a     

word1 the life1 soul1 spirit1 mind1     
thought1  feeling1 and consciousness are
 but varying tones of the music which   
our nervous systems give out when the   
world plays upon them--much as  the     
piano answers to the touch of our hands4
 ,the music was not in1  nor the        
property of the piano1 nor of the hand1 
but it arises and  exists only by reason
 of the playing-contact of the two4     
,thus the  life or soul is not a        
property of brain-matter1 or of our     
nerves1  nor of the world or its        
impinging force2 but when those world   
forces  by touch1 heat1 light1          
electricity and foods do reach so as to 
act  upon the nerves and brain1 then    
comes their reaction1 and we call  that 
reaction feeling1 life1 soul1 thought1  
reason1 etc41 through all  of the       
varying music of consciousness1 whether 
exhibited by a child1  a savage1 a      
,newton or a ,goethe4--,anon4           
,materialism--,prof4 ,tyndall4    ,if   
,materialism is confounded1 science is  

rendered dumb4444 ,materialism1         
therefore1 is not a thing to be mourned 
over1 but to be honestly  considered2   
accepted if wholly true1 rejected if    
false4 7,fragments of  ,science1 p4     
#bba47 ,it ought to be known and avowed 
that the physical  philosopher1 as such1
 must be a pure ,materialist4 ,his      
inquiries  deal with matter and force1  
and with them alone4 7,ib41 p4 #gb47 ,as
  regards knowledge1 physical science is
 polar4 7,ib41 p4 #eb47 ,it  is the     
advance of this knowledge that has given
 a materialistic  color to the          
philosophy of our age4 7,ib41 p4 #bbb47 
,we may fear and  scorn ,materialism2   
but he who knew all about it1 and could 
apply his  knowledge1 might become the  
preacher of a new gospel4 7,ib41 p4     
#bba47    ,through our neglect of the   
monitions of a reasonable ,materialism1 
we sin and suffer daily4 7,ib41 p4      
#bbd47 ,the practical monitions are     
plain enough which declare that on our  
dealings with matter depend  our weal or

 woe1 physical and moral4 7,ib41 p4     
#bbb47 ,it is our duty  not to shirk--it
 ought rather to be our privilege to    
accept1 the  established results of     
physical inquiries2 for here1 assuredly1
 our  ultimate weal depends upon our    
loyalty to truth4 ,is mind degraded by  
this recognition of its dependence on   
matter8 ,assuredly not4 ,matter1  on the
 contrary1 is raised to the level it    
ought to occupy1 and from  which timid  
ignorance would remove it4 7,ib41 p4    
#bba47    ,matter is not that empty     
capacity which philosophers and         
theologians  have pictured it1 but the  
universal mother1 who brings forth  all 
things as the fruit of her own womb4    
,nature is seen to do  all things       
spontaneously1 without the meddling of  
the gods4 7,ib41  p4 #aic47 ,matter ,i  
define as that mysterious thing by which
 all that is1  is accomplished4 ,how it 
came to have the power which it         
possesses is a  question on which ,i    
never ventured an opinion4 7,ib41 p4    

#aic47 ,i discern  in matter the promise
 and potency of all terrestrial life4   
7,ib41  p4 #bea47    ,does life belong  
to what we call matter1 or is it an     
independent  principle infused into     
matter at some suitable epoch8 7,ib41   
p4 #aca47 ,there does not exist a       
barrier1 possessing the strength  of a  
cobweb1 in opposition to the hypothesis 
which ascribes the  appearance of life  
to that potency of matter which finds   
its  expression in natural evolution4444
 ,divorced from matter1 where is  life8 
7,ib41 p4 #aib47 ,to man1 as we know    
him1 matter is necessary to             
consciousness4 7,ib41 p4 #aib47 ,every  
meal we eat1 and every cup we  drink1   
illustrates the mysterious control of   
mind by matter4 7,ib41  p4 #ej47    ,if 
these statements startle1 it is because 
matter has been defined  and maligned by
 philosophers and theologians1 who were 
ignorant  alike of its mystical and     
transcendental powers4 7,ib41 p4 #ea47  
,two  courses1 and two only1 are        

possible3 either let us open our doors  
freely to the conception of creative    
acts1 or1 abandoning them let  us       
radically change our notions of matter4 
7,ib41 p4 #aia47 ,without  this total   
revolution of the notions now prevalent1
 the evolution  hypothesis must stand   
condemned4 7,ib41 p4 #acc47    ,if we   
look at matter as defined by our        
scientific text-books1 the  notion of   
conscious life coming out of it cannot  
be formed by the  mind4 7,ib41 p4 #aia47
 ,spirit and matter have ever been      
present to us in  the rudest contrast3  
the one as all noble1 the other as all  
vile4 ,but  is this correct8 ,upon the  
answer to this question1 all depends4   
7,ib41  p4 #acc47 _/    ,physiology     
proves ,materialism to be true1 and the 
following testimony  to that fact by    
eminent scientific men is only a small  
part of what  might be quoted of similar
 tenor3    ,bain tells us3 ,the most    
careful and studied observations of     
physiologists have shown beyond         

question1 that the brain as a whole  is 
indispensible to thought1 feeling1 and  
volition4    ,dr4 ,ferrier says3 ,the   
brain is the organ of mind1 and that    
mental  operations are possible only in 
and through it4 ,this fact is so  well  
established that we may start from it as
 we should from any  ultimate fact4     
,prof4 ,virchow1 of ,berlin1 says3      
,every one must admit that without a    
brain1 nay1 more1 without a good and    
well developed brain1 the human  mind   
has no existence4--,man has a mind and  
rational will only in as  much and in so
 far as he possesses a brain4    ,huxley
 says3 ,what we call the operations of  
the mind are functions of  the brain1   
and the materials of consciousness are  
products of cerebral  activity4         
,sensations are products of the inherent
 properties of the  thinking organ4     
,tyndall says3 ,we believe that every   
thought and every feeling has  its      
definite mechanical correlative in the  
nervous system2 that it  is accompanied 

by a certain separation and             
remarshalling of the atoms  of the      
brain4        ,dr4 ,maudsley says3 ,i do
 not go beyond what facts warrant1 when 
,i say  that1 when a thought occurs in  
the mind1 there necessarily occurs  a   
correlative change in the gray matter of
 the brain4 ,without it1  the thought   
could not arise2 with it1 it can not    
fail to rise4          ,what is matter6 
,i take a handful of earth in my hands1 
and      into that dust ,i put seeds1   
and arrows from the eternal quiver      
of the sun smite it1 and the seeds grow 
and bud and blossom1      and fill the  
air with perfume in my sight4 ,do you   
understand      that8 ,do you understand
 how this dust and these seeds and that 
light and this moisture produced that   
bud and that flower and      that       
perfume8 ,do you understand that any    
better than you do the      production  
of thought8 ,do you understand that any 
better than      you do a dream8 ,do you
 understand that any better than you do 

the thoughts of love that you see in the
 eyes of the one you      adore8 ,can   
you explain it8 ,can you tell what      
matter is8 ,have      you the slightest 
conception8 ,yet you talk about matter  
as      though you were acquainted with 
its origin2 as though you had           
compelled1 with clenched hands1 the very
 rocks to give up the      secret of    
existence4 ,do you know what force is8  
,can you account      for molecular     
action8 ,are you familiar with          
chemistry8 ,can you      account for the
 loves and hatreds of the atoms8 ,is    
there not      something in matter that 
forever eludes you8 ,can you tell what  
matter really is8 ,before you cry       
,materialism1 you had better      find  
what matter is4 ,can you tell of        
anything without a material      basis8 
,is it possible to imagine the          
annihilation of a single      atom8 ,is 
it possible for you to conceive of the  
creation of a      single atom8 ,can you
 have a thought that is not suggested to

 you      by what you call matter8 ,did 
any man or woman or child ever have     
a solitary thought1 dream or conception1
 that was not suggested      to them by 
something they had seen in              
nature8--,ingersoll4          ,the      
,origin of ,belief in the ,soul4    99  
99 99 ,i had waited at some distance1   
and as the day grew stronger1  saw that 
this new grave was not the only one upon
 that lonely height4    ,on my right was
 a mound on which lay the betel-box1 the
 pipe1 the  haversack1 and dah 7or      
chopper-knife7 that in life had been his
  who lay beneath4 ,i turned to rest on 
the trunk of a fallen tree1  when ,i    
heard the sound of footsteps4 ,the      
childless man and woman were  passing4  
,i knew the man1 and ,i spoke to him4   
,he had often been my guide  in former  
visits to his village4 ,he stopped4 ,his
 wife passed on4 ,i  asked1 tenderly ,i 
hope1 as to his child4 ,what was the    
cause of death8    ,fever4 ,then he     
squatted down1 drew out his pipe1 filled

 and lit it4    ,whose grave is that8 ,i
 asked1 pointing to the mound with the  
betel-box and dah4    ,one of the men of
 my village1 he replied2 he died some   
months ago4    ,why do you leave his    
betel-box1 haversack1 and 'dah' on the  
grave8 ,what use can it be to him8      
,it is our custom4    ,but why8    ,his 
'lah' 7spirit7 will require them4       
,but you see his 'lah' has not taken    
them4 ,they are still there1  and they  
are rotting away4    ,oh1 no6 ,very     
promptly4 ,what you see are only the    
forms of the  things4 ,their 'lahs' have
 gone away and are with the man's 'lah4'
    ,where8    ,in another world below  
this4    ,and so people's 'lahs' after  
death go to another world and work as   
in this8    ,yes2 and if they had no    
haversack1 and no betel-box1 and no     
'dah'  how would they get on8 ,how could
 they cut down forest and cultivate     
rice for food if they had no 'dah'8     
,he added after a pause3    ,so our     
people say1 but ,i don't know4 ,i am    

ignorant4 ,i am only a poor  jungle     
fowl4    ,but1 ,i persisted1 how do your
 people know that it is true--that  the 
betel-box1 the haversack1 the knife1 and
 other things have 'lahs1'  or even that
 the man has a 'lah'8    ,the ,karen was
 silent for a while4 ,then he said--    
,my child is dead--his body is buried   
there4 ,it can not move and  go about2  
yet ,i know that in my sleep he will    
come to me4 ,he will  speak1 and ,i     
shall speak to him4 ,it is not his body 
but his 'lah'  that will come4 ,so also 
,i lost an ax long ago4 ,it fell in the 
forest  somewhere4 ,i could not find it1
 but in my sleep ,i have seen its 'lah' 
and have held it in my hand4 ,he paused1
 and went on3 ,it must have a  'lah1'   
for iron and handle have rotted away    
long ago1 yet ,i held them  last night  
in my hand4    ,then the 'lah' lives    
independently of the body8    ,yes4 ,our
 people say so4    ,i was silent4 ,here 
among these savages ,i saw how the germs
 of belief  in a future life are laid1  

from what delusion they spring4    ,then
 looking back to the far-off times1 when
 the ancestors of our own  now civilized
 race were savages with minds as        
undeveloped as that of  the savage      
before me1 ,i saw how from the mystery  
of dream-appearances  rose the belief in
 the dual nature of things4 ,i saw how  
this belief1  extending first to all    
things animate and inanimate1 came in   
the slow  evolution of man's intellect1 
by the elimination of the grosser and   
cruder portion of his thought to hold at
 length only of living things4    ,no   
profound thought--no deep insight into  
human nature is needed to  trace along  
general lines its further development4  
,man in his selfish egoism making       
himself the center of all nature1  has  
deemed that he alone is thus favored and
 raised above the rest  of the universe4
    ,moreover it is a belief that with  
all its uncertainties has an  intrinsic 
attractive beauty in the hope it gives  
to man1 that love  and happiness will   

last beyond the grave4    ,above        
all--fatalest of all1 it is a belief    
that offers to the craft  of the priest1
 power over his fellow man4    ,thus1   
flattering to man's self-love1 useful as
 an engine of power1  affording an easy 
explanation of mysteries in life and    
death1 this  belief in a soul really    
rising in the mists and shadows of      
sleep1  has come down to us as          
god-revealed from on high4--,c4 ,t4     
,bingham1 in  ,progress1 ,london1       
,england4          ,when a ,man ,dies   
what ,becomes of his ,soul8    ,a friend
 of mine meeting me in the streets of   
,chicago one day1  without much ceremony
 propounded the above question2 ,say1   
,brother  ,bell1 he began1 ,i would like
 to have you tell me what becomes of  a 
man's soul when he dies8 ,in reply ,i   
said1 ,do you see that man  walking on  
the other side of the street8 ,yes1 he  
said1 that is  old ,johnson4 ,i then    
called his attention to the peculiar    
movement  of the old gentleman4 ,see    

what a peculiar gait he has4 ,he        
assented  that our friend's gait was    
peculiar4 ,as we were contemplating him1
  he stopped to look in a store window4 
,when he halted ,i turned to my         
questioner and asked1 ,where has ,mr4   
,johnson's gait gone since he  stopped  
walking8 ,he very candidly acknowledged 
that a man's gait  was not a thing1 not 
an entity1 but a mode of motion1 and    
that when  the body ceased to move1     
there was no gait4 ,i asked him if      
thinking  7the soul7 was not a motion or
 activity of the brain1 and that when   
it ceased to act1 if there was any soul 
or thinking left4 ,i have a  very       
distinct remembrance that he talked a   
long time and said nothing4             
,some ,soul ,questions4    #a4 ,where   
does the soul come from8    #b4 ,is the 
soul an entity or nonentity8    #c4 ,of 
what is the soul composed8    #d4 ,when 
does the soul enter the body1 before or 
after birth8    #e4 ,in what part of the
 body is the soul located8    #f4 ,if   

the soul is located in all parts of the 
body what becomes of  that part of the  
soul contained in an amputated part of a
 living body8    #g4 ,is the soul an    
organization independent of the body8   
#h4 ,does the soul develop as the body  
develops8    #i4 ,is the soul of an     
infant of the same size and weight as   
the soul  of an adult8    #aj4 ,is the  
soul of a negro of the same color as the
 soul of a  caucasian8    #aa4 ,is the  
soul of an idiot as well developed as   
the soul of an  intelligent person8     
#ab4 ,when does the soul leave the body1
 at death or at the resurrection  day8  
#ac4 ,if the soul leaves the body at    
death1 where does it sojourn while      
waiting for the resurrection morn8      
#ad4 ,if a living person was placed in  
an air-tight jar1 and the jar  sealed   
hermetically1 at death how would the    
soul make its exit8    #ae4 ,after      
leaving the body what direction does the
 soul pursue to  reach its final        
destination8    #af4 ,what length of    

time does it require for the soul to    
reach its  final destination8    #ag4   
,where and at what distance from the    
earth is the soul land located8    #ah4 
,has the soul the physical organs       
indispensible to mental action  and     
consciousness8    #ai4 ,if not1 of what 
use would the soul be8    #bj4 ,is the  
soul sensible or insensible to pain8    
#ba4 ,of what shape is the soul8    #bb4
 ,of what color is the soul8    #bc4    
,does the soul retain its sex8    #bd4  
,when and where are the souls made1 or  
did they always exist8    #be4 ,we have 
five infallible witnesses to prove the  
existence of matter1  namely1 hearing1  
seeing1 tasting1 smelling1 and feeling4 
,by these  five witnesses we prove the  
existence and the component parts of    
matter4 ,can you by the aid of these    
five senses prove the existence  of     
souls8--,w4 ,c4 ,clow4                  
,,design ,,argument4      ,nothing could
 have come by chance1 it is said1 and   
therefore it is  inferred that this     

universe must have been created by a    
,god4    ,let us view this famous       
argument for a moment4 ,god is something
 or  nothing4 ,to say he is nothing is  
to say there is no ,god4 ,if he is      
something1 he is not merely a property  
or quality1 but an existence  per se--an
 entity1 a substance1 whether material  
or immaterial is  unimportant4 ,if he is
 a substance1 a material1 or spiritual  
being1  there must be order1 harmony1   
and adaptation1 or fitness1 in his      
divine nature1 to enable him to         
perceive1 reflect1 design1 and  execute 
his plans4 ,if ,deity does not reason1  
does not cogitate1 but  perceives truth 
without the labor of investigation and  
contrivance1  he must still possess an  
adaptation or fitness thus to perceive1 
as well as to execute his design4    ,to
 say ,god is without order1 harmony1 and
 adaptation1 or fitness1  is to say he  
is a mere chaos--worse than that        
imaginary chaos that  theologians tell  
us would result if divine agency were   

withdrawn from  the universe4 ,if a     
being without order1 harmony1 and       
adaptation1  or a divine chaos1 can     
create an orderly universe then there is
 no  consistency in saying that         
unintelligent matter could not have     
produced  the objects that we behold4   
,if order1 harmony1 and adaptation do   
exist in the divine mind 7or in the     
substance which produces thought1       
power1 and purpose in the divine mind7  
they must be eternal1 for that  which   
constitutes the essential nature of a   
,god must be the eternal  basis of his  
being4 ,if the order1 harmony1 and      
adaptation in ,god are  co-existent with
 him1 are eternal1 they must be         
independent of design1  for that which  
never began to exist could not have been
 produced1 and  does not therefore admit
 of design4 ,if order1 harmony1 and     
adaptation  are independent of design in
 the divine mind1 it is certain that    
order1  harmony1 and adaptation exist1  
and are not evidence of a pre-existent1 

designing intelligence4    ,if order1   
harmony1 and adaptation exist1 which    
were not produced by  design1 which are 
therefore not evidence of design1 it is 
unreasonable  and illogical to infer    
designing intelligence from the fact    
alone  that order1 harmony1 and         
adaptation exist in nature4 ,therefore  
an intelligent ,deity cannot be inferred
 from the order1 harmony1  and          
adaptation in nature4 ,if the order1    
harmony1 and adaptation in  ,deity1 to  
produce his thoughts1 and to execute his
 plans1 are eternal1  why may not the   
formation of matter into worlds1 and the
 evolutions  of the various forms of    
vegetable and animal life on this globe 
be the result of the ceaseless action of
 self-existent matter in  accordance    
with an inherent eternal principle of   
adaptation8 ,is it  more reasonable to  
suppose the universe was created1 or    
constructed  by a being in whom exists  
the most wonderful order and harmony1   
and the most admirable adaptation to    

construct a universe 7which  order1     
harmony1 and adaptation could have had  
no designing cause71  than to suppose   
that the universe itself in its entirety
 is eternal1  and the self-producing    
cause of all the manifestations we      
behold8    ,is a ,god uncaused1 and who 
made everything from nothing1 more easy 
of belief than a universe uncaused and  
existing according to its own  inherent 
nature8 ,is it wonderful that matter    
should be self-existent2  that it should
 possess the power to form suns1        
planets1 and construct  that beautiful  
ladder of life that reaches from the    
lowest forms  of the vegetable kingdom  
up to man8 ,how much more wonderful that
 a  great being should exist1 without   
any cause1 who had no beginning1  and   
who is infinitely more admirable than   
the universe itself4    ,again1 the plan
 of a work is as much evidence of       
intelligence and  design as the work    
which embodies the plan4 ,the plan of a 
steam  engine in the mind of ,fitch--the

 plan of the locomotive in the  mind of 
,stephenson--was as much evidence of    
design as the piece of  machinery after 
its mechanical construction4 ,if ,god be
 an omniscient  being--a being who knows
 everything2 to whose knowledge no      
addition  can be made--his plans must be
 eternal--without beginning1 and        
therefore uncaused4 ,if ,god's plans are
 not eternal2 if from time to  time new 
plans originate in his mind1 there must 
be an addition to  his knowledge1 and if
 his knowledge admits of addition1 it   
must be  finite4 ,but if his plans had  
no beginning2 if1 like himself1 they    
are eternal1 they must1 like him1 be    
independent of design4 ,now1 the  plan  
of a thing1 we have already seen1 is as 
much evidence of design  as the object  
which embodies the plan4 ,since the     
plans of ,deity are  no proof of design 
that produced them 7for they are        
supposed to be  eternal71 the plan of   
this universe1 of course1 was no        
evidence of  a designing intelligence   

that produced it4 ,but since the plan of
  the universe is as much evidence of   
design as the universe itself1  and     
since the former is no evidence of      
design1 it follows that design  cannot  
be inferred from the existence of the   
universe4    ,the absurdity of the a    
posteriori argument of a ,god consists  
in  the assumption that what we call    
order and adaptation in nature are      
evidence of design1 when it is evident  
that whether there be a ,god or  not1   
order and adaptation must have existed  
from eternity1 and are not  therefore   
necessarily proof of a designing cause4 
,the reasoning of the  theologian is    
like that of the ,hindoo in accounting  
for the position  of the earth4         
,whatever exists must have some support1
 said he4 ,the  earth exists1 and is    
therefore supported4 ,he imagined it    
resting on the  back of an elephant4    
,the elephant needing some support1 he  
supposed  rested on the back of a huge  
tortoise4 ,he forgot that according to  

his own premise that whatever exists    
must have some support1 that  the       
tortoise should rest on something4 ,the 
inconclusiveness of his  reasoning is   
apparent to a child4 ,whatever exists is
 supported4 ,the  earth exists4         
,therefore1 the earth is supported2 it  
rests on an  elephant2 the elephant     
rests on a tortoise2 the tortoise       
exists1  but nothing is said about its  
support4    ,the theologian says order1 
harmony1 and adaptation are evidence  of
 a designing intelligence that produced 
them4 ,the earth and its  productions   
show order1 harmony1 and adaptation4    
,therefore1 the earth  and its          
productions have been produced by an    
intelligent designer4 ,just  as the     
,hindoo stopped reasoning when he       
imagined the earth on an  elephant1 and 
the elephant on a tortoise1 so the      
theologian stops  reasoning when he     
says1 ,god made the world4 ,but as      
surely as from  the premise that        
whatever exists must have some support1 

follows the  conclusion that the        
tortoise rests on something1 as rests on
 it the  elephant1 does it follow from  
the proposition that order1 harmony1    
and adaptation are proof of an          
intelligent designer1 that the order1   
harmony1 and adaptation in the ,deity to
 produce the effects ascribed  to him   
are evidence of an intelligent designer 
who made him1 as the  various parts of  
nature1 adapted to one another1 are     
evidence of an  intelligent designer    
that produced them4 ,this reasoning     
leads to the  conclusion that there has 
been an infinite succession of creative 
and  created ,gods1 which is            
inconsistent with the idea of a ,first  
,cause1  the creator of the universe4   
,then why attempt to explain the        
mysteries  of the universe by imagining 
a ,god who produced everything but      
himself1  and why argue from the order  
and fitness in the world the existence  
of a designer4 ,it reminds me of the    
ostrich1 that having buried its  head in

 the sand1 so as to render invisible its
 pursuers1 fancies  there is no further 
need of exertion to escape from the     
dangers and  difficulties which surround
 it4          ,design represented as a  
search after final cause1 until we come 
to      a first cause1 and then stop1   
says ,f4 ,n4 ,newman1 is an argument ,i 
confess which in itself brings me no    
satisfaction4 ,the attempt1      says   
,buckle1 which ,paley and others have   
made to solve this      mystery by      
rising from the laws to the cause are   
evidently futile1      because to the   
eye of reason the solution is as        
incomprehensible      as the problem1   
and the arguments of the natural        
theologian1      in so far as they are  
arguments1 must depend on reason4       
,design implies the use of means for the
 attainment of ends4 ,man  designs1     
plans1 contrives and uses secondary     
agencies to accomplish his  purposes1   
because unable to attain his ends       
directly4 ,but how absurd  to speak of  

contrivance and design in a being of    
infinite power and  knowledge4 ,man1 to 
build steamships has to fell trees and  
hew them  into various shapes1 get iron 
from the earth and smelt it in furnaces1
  and work it into bolts1 braces1 nails1
 etc41 hundreds of workmen1  carpenters1
 joiners1 blacksmiths1 cabinet-makers1  
painters1 caulkers1  riggers1 etc41     
labor for months before the vessel can  
be launched4 ,if  man possessed the     
power to speak into existence a         
steamship1 would he  contrive1 plan and 
use means to construct it8 ,on the      
contrary1 would  it not come instantly  
into existence as a complete1 perfect   
whole8    ,but the existence of a       
steamer1 since it is only a means to an 
end1  would be inconsistent with        
unlimited power in man4 ,if he were able
  to effect his purposes why should he  
construct a vessel with which  to visit 
far off lands8 ,infinite power would    
enable him to cross the  ocean by the   
mere exercise of his will4 ,it is       

evident at a glance  that the use of    
means is incompatible with infinite     
knowledge and  infinite power4 ,this    
argument 444 in proving too much proves 
nothing1  and demonstrates its own      
worthlessness1 and therefore we cast it 
aside4 ,design implies finiteness2 man  
designs and has to calculate  and use   
means to accomplish his end4 ,if he were
 all powerful would he  use that power  
to construct ships to cross the ocean1  
or armies to  win battles1 when he could
 accomplish his end without1 and by     
those  means demonstrate that he is     
infinite in power8 ,an infinite being   
would  not have to employ means to      
complete his works2 he would not have to
  doubt and cogitate before he          
accomplished his design2 that would be  
the method of man4 ,it is absurd to     
suppose that a ,god did all those       
things4 ,we supposed ,god infinite in   
everything1 in his power1 in his  love  
and kindness4 ,he has power to do       
everything4 ,and yet the world is  so   

constructed that at every step we take  
we crush to death creatures  as minutely
 and curiously formed as ourselves4     
,they kill one another in  numerous     
struggles1 and life has been such a     
series of bloody battles1  resulting in 
destruction of life1 that the ,waterloos
 and ,solferinos of  history are nothing
 in comparison4 ,where is the design in 
the volcano  that belches forth its     
fiery billows and buries in ruins a     
,pompeii  and a ,herculaneum8 ,where is 
the design in the tornado that sends a  
fleet with its precious freight of      
humanity beneath the remorseless  waves8
 ,where is the design in the suffering  
and torture that thousands  feel this   
very moment in the chambers of sickness1
 and in the hospitals  full of diseases8
 ,where is the evidence of a great being
 who has the  power to make men happy1  
and yet allows the world to go on in all
 its  misery--such misery as it makes   
one's heart ache to see1 and which we1  
imperfect creatures as we are1 would    

gladly stop if we could8    ,and where  
is the design in the thousands of facts 
which science  has brought to light1    
showing that there are organs and parts 
that  serve no purpose at all1 but on   
the contrary1 are injurious to their    
possessors8 ,why do some animals1 like  
the dugong1 have tusks that  never cut  
through the gums8 ,why has the guinea   
pig teeth that are shed  before it is   
born8 ,science tells us these           
rudimentary structures are  the remnants
 of a former state1 in which these parts
 were of service2  but theology1 which  
requires us to believe that a ,god made 
all these  animals as we now see them1  
cannot possibly reconcile these facts   
with infinite wisdom and goodness4      
,adaptation in organisms instead of     
having been produced by a ,deity1  we   
hold is largely the result of natural   
selection4 ,adaptation must  exist as   
the adjustment of objects to their      
environments4 ,if a flock  of sheep be  
exposed to the weather of a severe      

climate1 those of  them having the      
thinnest wool1 affording the least      
protection from  the cold1 will perish4 
,those with the thickest wool and       
hardiest  nature will survive every     
year1 and by the law of heredity1       
transmit  their favorable variations4   
,by this process those best adapted to  
the  climate live1 and the others       
perish4 ,thus in the struggle for life  
we  have the survival of the fittest1   
without any design whatever4 ,but  the  
theologian comes along and looking at   
the sheep1 says3 ,see how  ,god has     
adapted these sheep to the climate4 ,he 
forgets the thousands  that have        
shivered and perished in winter's cold  
as the condition  of this adaptation4   
,so animals change the color of their   
coverings  in accordance with their     
environments4 ,the bears among the      
icebergs  of the ,north are white1      
because in the struggle for life every  
light  variation has been favorable to  
the animal--has facilitated its escape  

from the hunter and its preying upon the
 living things upon which it  subsists4 
,those with darker coverings have       
gradually become extinct1  leaving in   
undisputed possession of the snow banks 
and icebergs  this species1 which in    
color resembles the general aspect of   
its  surroundings4 ,look at the rabbits4
 ,some change their color every year2   
some are brown in the summer and white  
like the snow in winter4 ,those  with   
this tendency to change their color     
during the year1 having  the most       
favorable variation1 have persisted1 and
 this tendency1  by heredity1 has been  
accumulated1 until it has become a part 
of the  nature of the animal4    ,these 
are but illustrations of a principle    
discovered by ,darwin and  ,wallace1    
which explains largely how1 not only    
color and thickness  of coverings1 but  
speed1 strength and suppleness of body1 
keenness  of sight and hearing1 and all 
other parts and powers of organism  have
 been developed in adaptation to their  

environment1 without any  special design
 whatever4    ,it is said we have no    
evidence of the eternal existence of the
  universe1 because we have no personal 
observation of it4 ,but is there  any   
personal observation to prove the       
existence of an eternal ,god8 ,yet  it  
is believed in by our opponents4 ,we    
believe the universe always  has existed
 in the past1 because we see no trace of
 a beginning2 we  believe it will always
 exist in the future1 because we see no 
prospect  or possibility of an end4     
,worlds have their formation and        
dissolution2  but the substance is      
neither augmented nor diminished4       
,matter  is indestructible and eternal4 
,we are not1 therefore1 in need of  a   
creator4      ,b4 ,f4 ,underwood4       
,do the natural affairs of this world   
show a designer8 ,is there  a conscious 
intelligence at work guiding all the    
affairs of this  world8 ,we see no      
evidence of a wise and benevolent design
 in the  creation of wild1 ravenous     

birds and beasts of prey4 ,we fail to   
see  anything like a kind providence in 
earthquakes1 volcanoes1 floods1         
tidal-waves1 storms at sea1 drouth1     
famine1 and pestilence4 ,is there  a    
supreme intelligence which causes       
monstrosities1 sends epidemics1  horrid 
diseases1 plants parasites upon the     
human body8 ,are lice1  tape-worms1     
bed-bugs1 fleas1 flies1 grasshoppers1   
and mosquitoes  blessings in disguise8  
,are abject poverty and misery divine   
blessings8 ,is ignorance a gracious boon
 in mercy sent8 ,pain and misery  are   
not exceptional features of man's life  
on earth1 but they are chief            
characteristics of it4 ,are some        
unconscious of their degradation8 ,shall
  we infer therefrom that ignorance is  
bliss8 ,if this unconsciousness  of     
degradation on the part of some shall be
 considered as evidence  of a benevolent
 designer1 then what shall we say in the
 case of those  who are conscious of    
their degradation8    ,if1 says         

,haeckel1 we contemplate the common life
 and mutual  relations between plants   
and animals 7man included7 we shall find
  everywhere and at all times1 the very 
opposite of that kindly and  peaceful   
social life which the goodness of the   
creator ought to  have prepared for his 
creatures3 we shall rather find         
everywhere a  pitiless1 most embittered 
struggle of all against all4 ,large fish
  eat small ones1 large birds devour the
 smaller1 and the ferocious  beasts of  
prey live upon the weaker and less fleet
 animals4 ,in this  struggle for        
existence there is one perpetual battle2
 the smaller1  weaker and less fleet are
 captured and devoured by the stronger1 
and man destroys and eats any of them at
 his pleasure4    ,is there a display of
 intelligence and benevolent design in  
creating  man with strength and wisdom  
to slaughter his prey at will8 ,then    
where is the benevolence of design in   
creating the animals to be  thus        
slaughtered8    ,the universe1 we shall 

find1 does not exhibit evidence of a    
conscious  intelligent design4 ,says    
,shelley3 ,we must prove design before  
we  can infer a designer4          ,mr4 
,talmage insists that it takes no       
especial brain to reason out      a     
design in nature1 and in a moment       
afterward says3 ,when the      world    
slew ,jesus1 it showed what it would do 
with the eternal      ,god if once it   
could get its hands upon him4 ,why      
should a ,god      of infinite wisdom   
create people who would gladly murder   
their      creator8 ,was there any      
particular design in that8 ,does the    
existence of such people conclusively   
prove the existence of a      good      
designer8 7,ingersoll's ,interviews1 p4 
#df47          ,providence4             
,religious people see ,providence in    
everything4 ,strange it is1 too1 that   
the most marked displays of ,providence 
are seen in shipwrecks1 railroad        
collisions1 or in all devastating fires1
 floods1 and plagues4 ,in such          

appalling calamities as lead most       
sensible men to say with neas1  ,if     
there be gods1 they certainly take no   
interest in the affairs  of men1 the    
,christian sees proof of a good         
guardian1 a saving ,god1  where nothing 
but destruction and ruin mark his       
pathway4 ,there is  a strange fatuity   
manifested by believers in this         
doctrine4 ,not long  since a young man  
died very suddenly in ,boston4 ,there   
was a post-mortem  examination by       
regular physicians1 and a coroner's     
jury1 who mutually  deliberated over the
 body as to the cause of its death4 ,the
 doctors  found the young man's stomach 
somewhat irritated4 ,on close inspection
  the contents of the stomach were found
 to be a mixture of bread and  butter1  
mince pie and coffee1 ham and eggs1     
buckwheat cakes1 oyster  stew1 plum     
pudding1 pound cake1 corned beef1 ice   
cream1 more mince pie1  and baked beans4
    ,the jury gave the case most grave  
and deliberate consideration1 and  in   

accordance therewith returned the       
verdict3 ,came to his death by a        
mysterious dispensation of the          
afflictive hand of ,providence4 ,just   
so6 ,anything1 however evil1 unjust or  
foolish may be attributed to            
,providence2 yet he remains both wise   
and good4    ,why1 if this world is     
created and controlled by infinite      
wisdom  and benevolence1 are not all    
things beautiful8 ,one of man's noblest 
endeavors is to beautify4 ,but we see   
many flowers and plants which  are not  
beautiful4    ,many parts of the earth  
are inhospitable and forbidding4 ,what  
beauties  on the other hand lie buried  
at the bottom of the ocean1 its flora1  
shells1 and corals6 ,but no human eye   
ever sees them4 ,wherein is the         
evidence of design8 ,where is the       
evidence of design in the horrid        
monsters which once filled the oceans8  
,where is the design in creating  such  
monstrosities as we see among animals8  
,did the designer intend that parasites 

should infest the human  body8 ,the     
creator made the parasites 7lice7 and   
their proper  dwelling-place seems to be
 the human body4 ,the human body gives  
them  their proper food4 ,they are so   
constituted as to reproduce themselves  
rapidly and thus persist in feeding upon
 man4    ,the question is immediately   
raised3 ,were the lice made for man1 or 
man for the lice8 ,when did it ever     
occur to a sane mind that bed-bugs  and 
mosquitoes and fleas were created with a
 benevolent design8    ,these facts are 
irreconcileable with the notion of a    
supreme and  beneficent ,providence4    
,where is the evidence of benevolent    
design in earthquakes1 floods1          
volcanoes1 drouth1 famine1 and ten      
thousand ills which flesh is heir  to8  
,where is the moral purpose8 ,where is  
the benevolence in peopling  the earth  
with millions of human beings who live  
lives of poverty  and misery8    ,but it
 is argued that we cannot see it all    
now1 but by and by it will  be made     

plain to us1 that is1 when we get into  
the other world4 ,this  is begging the  
question4 ,the ,christian says creation 
shows a creator1  who first created the 
universe and now presides over it4 ,but 
when  we bring the facts of this world1 
its abounding evils and human  miseries1
 to show the absence of any benevolent  
superintendence1  he promises to make   
good his argument in the next world4    
,this is  asking a fellow to wait too   
long4 ,again1 it is argued by the       
,christian  that ,god ordained pain to  
work out good2 but how comes it that    
this  ordination of working good out of 
evil does not take place8 ,sometimes    
one man is made better by it1 and       
another is brutalized by it4 ,how  does 
this come to pass if pain was ordained  
to work good8 ,has the  plan of the     
designer failed8 ,the evils of this     
world are ordained  for the purpose of  
developing our souls2 only by pain and  
suffering  can we be prepared for       
heaven4 ,little children who die1       

according  to this dogma1 can never be  
developed4          ,are not two        
sparrows sold for a farthing8 and one of
 them shall      not fall to the ground 
without your ,father8 7,mat4 #aj 3 #bi47
      ,but sparrows do fall to the      
ground nevertheless4 ,and if some do not
  fall to the ground that wicked bird   
the sparrow-hawk1 devours them          
sometimes before they have an           
opportunity to fall4 ,it is the same    
wise and kind ,providence who makes the 
sparrow and the sparrow-hawk1  but      
perhaps the poor sparrow does not       
recognize the wisdom and mercy  of      
having a destroyer4 ,but our good       
,christian friends will have it  that   
all things come to pass by the direct   
control of an all-wise  and all-good    
,providence4 ,the ,chicago fire1 the    
,boston fire1 and  others are all       
dispensations of ,providence1 if we may 
believe the  ministers1 and they are the
 only ones who pretend to have positive 
information of the facts4 ,the bursting 

of a mill-dam1 or a tidal-wave1  or     
anything and everything else that       
carries the besom of destruction  to    
thousands is to them a well-known       
intervention of the hand of  a wise and 
merciful ,providence4 ,it is the same1  
with good fortune2  if we as a people   
have great prosperity1 large harvests   
and abundance  of trade1 it is because  
of this ,all-wise ,providence4 ,he      
brings the  evil and the good1 miseries 
and joys1 sins and salvation4    ,how do
 we know there is a kind ,providence    
watching over this  world8 ,oh6 says our
 ,christian friend1 we see this         
manifested in  the kindly adaptations of
 nature to man's conditions1 everything 
seems to have been made for man's       
comfort4 ,but1 this general  adaptation 
of man to nature and of nature to man1  
proves nothing of  a conscious          
intelligence ruling over the universe4  
,the maggot in the  cheese might look   
around him and say1 if he could talk3   
,all this  cheese was made for me1      

because it's perfectly adapted to my    
wants  and conditions4 ,man and maggot  
are adapted to their surroundings1      
because their surroundings have made    
them what they are4    ,after attempting
 to prove the existence of a special    
,providence1  and failing1 the          
,christian then craw-fishes into absurd 
talk of  a mysterious ,providence1 a    
dark dispensation of ,providence1 an    
inscrutable ,providence1 an inexplicable
 ,providence4 ,and when driven  from    
this refuge1 he at last exclaims3 ,well1
 if it all seems dark and  hidden from  
our understanding here1 it will all be  
made clear when we  pass over to the    
other side4 ,yes1 but you admit by this 
statement  that you know now positively 
nothing of a conscious intelligence     
ruling the universe1 why not say so8    
,the fundamental idea of a special      
,providence1 is that he prevents        
accidents2 but in spite of special      
,providence1 accidents do occur4 ,and   
even these mishaps1 which show that no  

such thing as ,providence exists1  are  
claimed by the superstitious as proof of
 a mysterious ,providence4              
,francis ,bacon says3 ,we shall do well 
to bear in mind the ancient      story  
of one who in ,pagan times was shown a  
temple with a picture      of all the   
persons who had been saved from         
shipwreck1 after paying      their vows4
 ,when asked whether he did acknowledge 
the power of      the gods1 ,aye1 he    
answered1 but where are they painted who
      were drowned after their vows8    
7,jevon's ,principles of ,science1      
part #b1 p4 #e47        ,we learn from  
the little care which nature takes of   
single      individuals4 ,thousands of  
them are sacrificed without hesitation  
or repentance in the plenty of nature4  
,even with regard to man      we make   
the same experience4 ,not one half of   
the human race reach      the second    
year of their age1 but die almost       
without having known      that they ever
 lived4 ,we learn this very thing also  

from the      misfortunes and mishaps of
 all men1 the good as well as the bad1  
which cannot well be made to agree with 
the special preservation or             
co-operation of the creator4            
7,feuerbach's ,essence of ,religion47   
,but with the conception of a supreme   
beneficence this gratuitous             
infliction of misery1 in common with    
other terrestrial creatures      capable
 of feeling1 is also absolutely         
incompatible4--,spencer4        ,in     
short1 there can be no hypothesis of a  
moral government      of the world which
 does not implicitly assert an immoral  
government4 7,fisk's ,cosmic            
,philosophy1 vol4 #b1 p4 #djg47         
,but the believer in the inspiration of 
the ,bible is compelled to      declare 
that there was a time when slavery was  
right--when men      could buy1 and     
women could sell1 their babes4 ,he is   
compelled to      insist that there was 
a time when ,polygamy was the highest   
form of      virtue2 when wars of       

extermination were waged with the sword 
of      mercy2 when religious toleration
 was a crime1 and when death was        
the just penalty for having expressed an
 honest thought4 ,he must      maintain 
that ,jehovah is just as bad now as he  
was four thousand      years ago1 or    
that he was just as good then as he is  
now1 but that      human conditions have
 so changed that slavery1 polygamy1     
religious      persecutions1 and wars of
 conquest are now perfectly devilish4   
,once      they were right--once they   
were commanded by ,god himself2 now1    
they      are prohibited4 ,there has    
been such a change in the conditions of 
man that1 at the present time1 the      
,devil is in favor of slavery1          
polygamy1 religious persecution1 and    
wars of conquest4 ,that is to      say1 
the ,devil entertains the same opinion  
to-day that ,jehovah held      four     
thousand years ago1 but in the meantime 
,jehovah has remained      exactly the  
same--changeless and incapable of       

change4444 ,a very      curious thing   
about these commandments is that their  
supposed      author violated nearly    
every one4 ,from ,sinai1 according to   
the      account1 he said3 ,thou shalt  
not kill1 and yet he ordered the        
murder of millions2 ,thou shalt not     
commit adultery1 and yet      he gave   
captured maidens to gratify the lust of 
captors2 ,thou      shalt not steal1 and
 yet he gave to ,jewish marauders the   
flocks      and herds of others2 ,thou  
shalt not covet thy neighbor's house1   
nor his wife1 and yet he allowed his    
chosen people to destroy the      homes 
of neighbors and to steal their wives2  
,honor thy father      and thy mother1  
and yet this same ,god had thousands of 
fathers      butchered1 and with the    
sword of war killed children yet unborn2
      ,thou shalt not bear false witness
 against thy neighbor1 and      yet he  
sent abroad lying spirits to deceive his
 own prophets1      and in a hundred    
ways paid tribute to deceit4 ,so far as 

we know1      ,jehovah kept only one of 
these commandments--he worshipped no    
other ,god4 7,ingersoll's ,reply to     
,black47        ,it is said of ,christ  
that he was infinitely kind and         
generous1      infinitely merciful      
because when on earth he cured the sick1
      the lame1 and the blind4 ,has he  
not as much power now as he had         
then8 ,if he has and is the ,god of all 
worlds1 why does he not      now give   
back to the widow her son8 ,why does he 
withhold light      from the blind1 and 
why does one who had the power          
miraculously      to feed thousands     
allow millions to die for want of food8 
,where      is he now8 7,ingersoll's    
,interviews47          ,first ,cause4   
,assuming then1 the existence of a      
,first ,cause1 let us inquire for  a    
moment into its nature4 ,the ,first     
,cause must be infinite4 ,for if  we    
regard it as finite1 we regard it as    
bounded or limited1 and are  thus       
compelled to think of a region beyond   

its limits1 which region  is uncaused4  
,and if we admit this1 we virtually     
abandon the doctrine  of causation      
altogether4 ,we1 therefore1 have no     
alternative but to  regard the ,first   
,cause an infinite4    ,we are no less  
irresistibly compelled to regard the    
,first ,cause as  independent4 ,for if  
it be dependent1 that on which it       
depends must  be the ,first ,cause4 ,the
 ,first ,cause can therefore have no    
necessary  relation to any other form of
 being2 since if the presence of any    
other  form of existence is necessary to
 its completeness1 it is partially      
dependent upon such other form of       
existence1 and cannot be the ,first     
,cause4 ,thus the ,first ,cause1 besides
 being infinite1 must be complete  in   
itself1 existing independently of all   
relations1--that is1 it must  be        
absolute4    ,to such conclusions1      
following the most refined metaphysical 
philosophy of the day1 are we easily    
led4 ,by the very limitations  of our   

faculties1 we are compelled to think of 
a ,first ,cause of  all phenomena2 and  
we are compelled to think of it as both 
infinite  and absolute4                 
,nevertheless1 it will not be difficult 
to show that such a  conclusion is      
utterly illusive2 and that in joining   
together1 the  three conceptions of     
,cause1 of ,infinite1 and of ,absolute1 
we have  woven for ourselves a net-work 
of contradictions1 more formidable1     
more disheartening than any that we have
 yet been required to  contemplate4     
,for1 in the first place1 that which is 
a cause cannot  at the same time be     
absolute4 ,for the definition of the    
,absolute  is that which exists out of  
all relations2 whereas a cause not  only
 sustains some definite relation to its 
effect1 but it exists  as a cause only  
by virtue of such relation4 ,suppress   
the effect1  and the cause has ceased to
 be a cause4 ,the phrase absolute cause1
  therefore1 which is equivalent to     
non-relative cause1 is like the  phrase 

circular triangle4 ,the two words stand 
for conceptions which  cannot be made to
 unite4 ,we attempt1 says ,mr4 ,mansel1 
to escape from  this apparent           
contradiction by introducing the idea of
 succession in  time4 ,the ,absolute    
exists first by itself1 and afterwards  
becomes a  cause4 ,but here1 we are     
checkmated by the third conception1 that
 of  the ,infinite4 ,how can the        
,infinite become that which it was not  
from  the first8 ,if causation is a     
possible mode of existence1 that which  
exists without causing is not infinite2 
that which becomes a cause  has passed  
beyond its former limits4    ,but       
supposing all these obstacles overcome1 
so that we might frame  a valid         
conception of a cause which is also     
absolute and infinite3  have we then    
explained the origin of the universe8   
,have we advanced  one step toward      
explaining how the ,absolute can be the 
source of  the ,relative1 or how the    
,infinite can give rise to the ,finite8 

,to  continue with ,mr4 ,mansel1 if the 
condition of causal activity is  a      
higher state than that of quiescence1   
the ,absolute 444 has passed  from a    
condition of comparative imperfection to
 one of comparative  perfection2 and    
therefore was not originally perfect4   
,if the state of  activity is an        
inferior state to that of quiesence1 the
 ,absolute in  becoming a cause has lost
 its original perfection4 ,there remains
 only  the supposition that the two     
states are equal1 and the act of        
creation  one of complete indifference4 
,but this supposition annihilates the   
unity of the ,absolute4 7,john ,fiske1  
,cosmic ,philosophy47                   
,,the ,,sunday ,,question4      ,it is  
related that once upon a time1 a number 
of grave and reverend  rabbins earnestly
 disputed among themselves1 whether it  
was lawful or  not to eat an egg that   
was laid upon the ,sabbath day4 ,in the 
minds of  some of these grave and wise  
masters it was held to be a prohibited  

egg1 but in the stomachs of others of   
their number such eggs were  held as too
 good to be despised4    ,in the ,blue  
,laws of ,connecticut by ,rev4 ,sam     
,peters1 we have ,puritan  scruples put 
in rhyme3      ,upon the ,sabbath day   
they'll no physick take1  ,lest it      
should worke1 and so the ,sabbath       
breake4      ,there have always been    
great disputes over this subject which  
we call in general terms the ,sunday    
,question4 ,why do so many              
misunderstandings arise upon this       
matter8 ,simply because people  do not  
understand the question4 ,millions of   
devout worshippers use  the terms       
,sunday and ,sabbath as if they were    
synonymous4 ,millions  of superstitious 
persons cherish obligations to maintain 
better  conduct on ,sunday than on any  
other day in the week4 ,they cannot     
understand that it is fit and proper to 
do on ,sunday anything that  it is fit  
and proper to do on any other day4 ,the 
tendency to perform  the duties of life 

correctly on ,sunday leaves room and    
disposition  not to perform them so well
 on the other six days of the week4     
,such  people live cream lives on       
,sunday and skim-milk lives all the rest
  of the week4 ,it won't do2 because it 
tends to demoralize rather  than        
establish the noble sentiments of       
morality and manhood4 ,if we  would know
 how to observe ,sunday we must know    
something more about  it than we have   
unconsciously learned from the nursery  
stories of  our childhood4 ,let us begin
 with the names of          ,the ,days  
of the ,week4          ,we trace these  
names to our ,saxon ancestors4 ,by them 
the seven      days of the week were    
called ,son-daeg1 ,moon-daeg1           
,tuis-daeg1      ,woden's-daeg1         
,thurres-daeg or ,thor's-day1           
,friga's-daeg1 and      ,seterne's-daeg4
 ,these were the names of ancient       
deities4 ,as      seven planets and     
seven metals were at that time          
known--the sun1      the moon1 ,mars1   

,mercury1 ,jupiter1 ,venus and ,saturn  
being the      planets of astrology--a  
due allotment was made1 gold was held   
sacred to the sun1 silver to the moon1  
iron to ,mars1 etc4 ,even      the      
portions of time were in a like manner  
dedicated2 the seven      days of the   
week were respectively given to the     
seven planets of      astrology4 ,the   
names imposed on these days1 and the    
order in which      they occur1 are     
obviously connected with the ,ptolemaic 
hypothesis      of astronomy1 each of   
the planets having an hour assigned to  
it in      its order of occurrence1 and 
the planet ruling first the hour of     
each day giving its name to that day4   
,thus arranged1 the week is a           
remarkable instance of the longevity of 
an institution adapted to      the wants
 of man4 ,it has survived through many  
changes of empire      and has forced   
itself on the ecclesiastical system of  
,europe1      which1 unable to change   
its idolatrous aspect1 has encouraged   

the      vulgar error that it owes its  
authenticity to the holy scriptures2    
an error too plainly betrayed by the    
,pagan names that the days      bear1   
and also by their order of occurrence4  
7,intellectual      ,development of     
,europe1 by ,john ,w4 ,draper1 vol4 #a1 
p4 #djc47      ,it is remarkable that   
every day of the week is by different   
nations  devoted to the public          
celebration of religious                
services3--,sunday  by the ,christians1 
,monday by the ,greeks1 ,tuesday by the 
,persians1  ,wednesday by the           
,assyrians1 ,thursday by the ,egyptians1
 ,friday by the  ,turks1 ,saturday by   
the ,jews4          ,from a passage in  
,genesis1 in which the first reference  
to a      ,sabbath occurs1 the inference
 has been drawn 7an inference not       
warranted by the text7 that the first   
parents of the human      race were     
taught by ,god himself to divide time   
into weeks1      and to set apart a     
portion as a day of rest1 and for       

religious      purposes4 ,if so1 it     
would of course follow that this        
institution1      or some traces of it1 
would be found among all nations2 and   
the impression1 therefore1 on the mind  
of a very large class      of persons1  
is a very natural one1 that however much
 a ,sabbath      may have fallen into   
disuse1 or be now disregarded1 the week 
of      seven days has been kept by all 
generations of mankind from the         
days of creation1 and continues to be   
observed in every part of      the      
world4 7,westminster ,review1 ,october  
#ahej1 p4 #acd47      ,it is1 however1  
true that observance of one day in seven
 as a day of  rest1 recreation1 and     
pleasure obtains in many countries4 ,how
 then  did it come about if it was not  
revealed to man1 that we keep in a      
special manner          ,one ,day in    
,seven8    ,the observance of a seventh 
part of the week is no more a revelation
  than the multiplication table is4 ,it 
was natural for man to measure  the     

spaces of time4 ,the revolution of the  
earth1 or from sun to sun  was a day1   
and from new moon to new moon was a     
month of twenty-eight  days4 ,it was a  
most natural thing to have feasts at the
 full of the  moon and at new moon2     
between these times were the horned     
moon1  and this marked another division 
of time4 ,it was easy to divide the     
full moon into four periods1 each of    
seven days4 ,hence originated the       
observance of one day in seven4 ,after  
the moon time had been divided  into    
four parts each of seven days and the   
days specifically named1  then the old  
phraseology of new moon days was dropped
 as it was no  longer needed4    ,there 
are two different reasons given for     
observing the ,sabbath3          ,for in
 six days the ,lord made heaven and     
earth1 the sea and all      that in them
 is1 and rested the seventh day2        
wherefore the ,lord      blessed the    
,sabbath day and hallowed it4 7,exodus  
#bj 3 #aa47        ,and remember that   

thou wast a servant in the land of      
,egypt1      and that the ,lord thy ,god
 brought thee out thence through a      
mighty hand and by a stretched-out arm2 
therefore the ,lord thy      ,god       
commanded thee to keep the ,sabbath day4
 7,deuteronomy #e 3 #ae47      ,here are
 two distinct and contradictory accounts
 given of the origin of  the ,sabbath4  
,according to the first1 ,god instituted
 the ,sabbath on the  seventh day of    
time1 immediately after his six days of 
creation4 ,but  if we are to believe the
 writer of ,deuteronomy the ,sabbath was
 set  up as a memorial day of the ,jews'
 escape from ,egyptian bondage2 an      
occurrence that took place something    
like two thousand five hundred  years   
after the year one1 of creation4 ,both  
of these statements cannot  be correct1 
as one excludes the other4 ,and in view 
of the fact that  man naturally learned 
to divide time into days1 moons1 and    
quarter  moons we are strongly inclined 
to think that both of these ancient     

accounts are mythical4      ,remember   
the ,sabbath day to keep it holy4       
,the word holy has lost its original    
signification4 ,the ,hebrew word  kadosh
 means to set apart4 ,parkhurst renders 
it1 to separate1  to set apart from its 
common and ordinary to some higher use  
or  purpose4 ,it is used in this sense  
in ,genesis #d 3 ,and ,god divided  i4e4
 separated the light from the darkness4 
,the vessels of the sanctuary were to be
 ,holy unto the ,lord2 that  is1 they   
were to be kept strictly separate from  
other vessels1 for  the sanctuary4      
,the saba or ,sabbath was a day of rest1
 and the command to keep it  holy did   
not mean that it should be observed with
 solemnity1 or  kept by offering        
sacrifices or in the performance of     
other religious  ceremonies4 ,other days
 were working days1 but the ,sabbath was
 to be  a day of rest4    ,the word     
holy1 says a modern writer on the       
,sabbath1 has now become  so associated 
in our minds with ,puritanical ideas of 

self-mortification  and with modern     
religious forms of worship1 that we are 
naturally  misled by it from the meaning
 of the original4 ,many pious persons   
suppose that the command to keep the    
,sabbath day holy was equivalent  to an 
injunction to attend a parish church1   
hear two or more sermons  in the course 
of the ,sunday and during the rest of   
the day to keep  in-doors and read the  
,bible4 ,the ,jews1 however1 did not do 
this1 for  the ,bible was not written1  
and sermons in its exposition 7which    
would  have wanted texts7 could not well
 be preached4 ,nor does it appear  from 
any passage in the books of ,moses1 that
 religious admonitions  or discourses of
 any kind formed a part of the          
tabernacle service4    ,the ,jewish     
,sabbath was emphatically a day of rest4
 ,work1 therefore1  was strictly        
prohibited2 for ,whosoever doeth any    
work in the ,sabbath  day1 he shall     
surely be put to death4 7,exodus #ca 3  
#ae47    ,this law was not so literal as

 subsequent interpreters have made  it4 
,we have an account of only one person  
being put to death for this  crime4 ,it 
is recorded in ,numbers1 #ae 3 #cb-cf   
that while the children  of ,israel were
 in the wilderness they found a man that
 gathered sticks  upon the ,sabbath day4
          ,and they that found him      
gathering sticks brought him unto ,moses
      and ,aaron1 and unto all the      
congregation4        ,and they put him  
in ward1 because it was not declared    
what should      be done to him4        
,and the ,lord said unto ,moses1 ,the   
man shall be surely put to death2       
all the congregation shall stone him    
with stones without the camp4           
,and all the congregation brought him   
without the camp1 and stoned      him   
with stones1 and he died2 as the ,lord  
commanded ,moses4      ,this was the    
only case in all the ,hebrew writings1  
of stoning a man  for gathering sticks  
on the ,sabbath4 ,but this single       
instance has  engendered an infinite    

amount of bitter persecution in the     
hearts of  the over-righteous1 who keep 
the ,sabbath holy and try also to make  
their neighbors observe it in a like    
manner4    ,sir ,humphrey ,davy relates 
in his ,salmonia1 page #a1cde1 that he  
was walking on ,arthur's ,seat with some
 of the most distinguished  professors  
of ,edinburgh attached to the geological
 opinions of the  late ,dr4 ,hutton1 a  
discussion took place upon the phenomena
 presented  by the rocks under our feet1
 and to exemplify a principle1          
,professor  ,playfair broke some stones1
 in which ,i assisted the venerable and 
amiable philosopher4    ,we had hardly  
examined the fragments1 when a man from 
the crowd1  who had been assisting at   
field-preaching1 came up and warned us  
off1  saying1 ',ye think ye are only    
stane-breakers2 but ,i ken ye are       
,sabbath  breakers1 and ye deserve to be
 staned with your ain stanes4'          
,accidents which take place on ,sunday  
are looked upon by some people as       

,judgments of ,god4          ,in        
,scotland on ,january #afth1 #afjc the  
citizens were dreadfully      alarmed by
 an earthquake1 on account of which a   
day of fasting      and humiliation was 
appointed by the magistrates and clergy4
 ,the      particular sin for which this
 scourge was thought to be sent1        
was the custom of salmon-fishing on     
,sunday4        ,but this rigid feature 
of the ,jewish ,sabbath was of a        
negative      character1 as the day was 
observed as a day of feasting and joy--a
      day something like our            
,thanksgiving4        ,a variety of     
minor regulations referring to bodily   
indulgences      on that day1 abundantly
 prove1 if further proof were needed1   
its recognized character as a feast-day 
in the natural and      general sense of
 the term1 in ,judaism4 ,it was to be   
honored by      the wearing of finer    
garments1 by three special meals of the 
best      cheer the house could afford2 
and it was considered a particularly    

meritorious thing on the part of the    
master of the house to busy      himself
 personally as much as possible with the
 furnishing of      the viands1 nay1 the
 fetching of the very wood for the      
cooking1      so as to do as much honor 
to the bride-sabbath as in him lay4     
,fasting1 mourning1 mortification of all
 and every kind1 even      special      
supplicatory prayers are strictly       
prohibited4 7,chamber's                 
,encyclopedia47      ,if ,sunday takes  
the place of the ,sabbath1 then the ,new
 ,testament  would clearly reveal the   
fact2 but it does nothing of the kind4  
,if  the new religion was designed to   
take the place of the old1 then we      
should expect to find ,jesus plainly    
teaching that after his death  ,sunday  
should be observed in place of and as   
the ,sabbath4 ,but far  from this1 we   
find him repudiating the ,jewish        
,sabbath1 and saying  nothing at all    
about a new day of ceremonies and       
worship4    ,we give a number of        

instances where ,jesus intentionally    
repudiates  and violates the common     
usages respecting the ,sabbath3         
,the impotent man answered him1 ,sir1 ,i
 have no man1 when the      water is    
troubled to put me into the pool2 but   
while ,i am coming1      another        
steppeth down before me4        ,jesus  
saith unto him1 ,rise1 take up thy bed1 
and walk4        ,and immediately the   
man was made whole1 and took up his bed 
and      walked3 and on the same day was
 the ,sabbath4        ,the ,jews        
therefore said unto him that was cured1 
,it is the ,sabbath      day3 it is not 
lawful for thee to carry thy bed4       
,and therefore did the ,jews persecute  
,jesus1 and sought to slay him1         
because he had done these things on the 
,sabbath day4 7,john #e 3      #g1 #h1  
#i1 #aj and #af47      ,the ,jewish law 
regarding the ,sabbath was strict4 ,it  
was not lawful  to carry burdens on that
 day4          ,thus saith the ,lord1   
,take heed to yourselves1 and bear no   

burden on the ,sabbath day1 nor bring it
 in by the gates of      ,jerusalem4    
7,jeremiah #ag 3 #ba47        ,and it   
came to pass that he went through the   
corn fields on the      ,sabbath day2   
and his disciples began as they went to 
pluck the      ears of corn4        ,and
 the ,pharisees said unto him1 ,behold1 
why do they on the      ,sabbath day    
that which is not lawful8 ,and he said  
unto them1      ,have ye never read what
 ,david did1 when he had need1 and was a
      hungered1 he and they that were   
with him8        ,how he went into the  
house of ,god in the days of ,abiathar  
the high      priest1 and did eat the   
shew-bread1 which is not lawful to eat1 
but for the priests1 and gave also to   
them that were with him8        ,and he 
said unto them1 ,the ,sabbath was made  
for man and not man      for the        
,sabbath4 7,mark #b 3 #bc-bg47          
,jesus had repeated conflicts with the  
,jews on this question4 ,he would  not  
honor the ,jewish ,sabbath1 and         

consequently the ,jews made war upon    
him1 threatening to take his life4      
,and the scribes and ,pharisees watched 
him1 whether he would heal      on the  
,sabbath day2 that they might find an   
accusation against      him4 ,but he    
knew their thoughts1 and said to the man
 which had      the withered hand1 ,rise
 up1 and stand forth in the midst4 ,and 
he      arose and stood forth4          
,then said ,jesus unto them1 ,i will ask
 you one thing3 ,is it lawful      on   
the ,sabbath days to do good or to do   
evil8 to save life or to      destroy   
it8        ,and looking round about upon
 them all1 he said unto the man1        
,stretch forth thy hand4 ,and he did so2
 and his hand was restored      whole as
 the other4 7,luke #f 3 #g-aa47         
,and they were filled with madness2 and 
communed one with another      what they
 might do to ,jesus4 7,luke #f 3 #aa47  
,we read in ,luke #ac 3 #aa-ad1 that    
there was a woman which had a spirit  of
 infirmity eighteen years1 and was bowed

 together1 and could in no  wise lift up
 herself4          ,and when ,jesus saw 
her1 he called her to him1 and said unto
 her1      ,woman1 thou art loosed from 
thine infirmity4        ,and he laid his
 hands upon her2 and immediately she was
 made      straight1 and glorified ,god4
        ,and the ruler of the synagogue 
answered with indignation1 because      
that ,jesus had healed on the ,sabbath  
day1 and said unto the people1          
,there are six days in which man ought  
to work2 in them therefore      come and
 be healed1 and not on the ,sabbath day4
      ,with the commandment before his  
eyes1 saying3 ,take heed to yourselves  
and bear no burdens on the ,sabbath day 
as ,i commanded your fathers1           
7,jeremiah #ah 3 #ba71 ,jesus           
deliberately bade the cripple take up   
his  bed and walk1 on the ,sabbath day4 
,it is remarkable that those people who 
love to sabbatize so much1  and to make 
others do so too1 do not see that while 
,jesus violated  intentionally the      

,jewish ,sabbath1 that he never gave his
 disciples the  slightest hint that they
 should observe ,sunday in any manner   
whatever4    ,paul1 the founder of the  
,christian church1 rejects the ,sabbath4
          ,let no man1 therefore1 judge 
you in meat1 or in drink1 or in         
respect of any holy day1 or of the new  
moon1 or of the ,sabbath      days4     
7,colossians #b 3 #af47        ,one man 
esteemeth one day above another3 another
 esteemeth every      day alike4 ,let   
every man be fully persuaded in his own 
mind4        ,he that regardeth the day 
regardeth it unto the ,lord2 and he that
      regardeth not the day1 to the     
,lord he doth not regard it4 7,romans   
#ad 3 #e1 #f47        ,but now1 after   
that ye have known ,god1 or rather are  
known of ,god1      how turn ye again to
 the weak and beggarly elements1        
whereunto      ye desire again to be in 
bondage8 ,ye observe days and months and
      times and years4 7,galatians #d 3 
#i1 #aj47      ,bear in mind1 reader1   

that there is not so much as a dot in   
the ,new  ,testament in favor of        
substituting ,saturday for the ,jewish  
,sabbath1  or for observing it as a     
,sabbath day4 ,jesus and ,paul both     
repudiate  it4 ,the history of the      
church is against the use of ,sunday as 
the  ,sabbath4    ,st4 ,cyril1 bishop of
 ,jerusalem1 in the year #cde1 says3    
,turn thou  not out of the way into     
,samaritanism or ,judaism1 for ,jesus   
,christ  hath redeemed thee2 henceforth 
reject all observance of ,sabbaths1  and
 call not meats1 which are really       
matters of indifference1 common  or     
unclean4    ,st4 ,jerome1 in the year   
#cib1 says3 ,on the ,lord's day they    
went to  church1 and returning from     
church they would apply themselves to   
their  allotted works and make garments 
for themselves and others4 ,the day  is 
not a day of fasting1 but a day of joy2 
the church has always  considered it a  
day of joy1 and none but heretics have  
thought  otherwise4    ,sir ,william    

,danville1 in his ,six ,texts1 p4 #bda1 
says3 ,centuries  of the ,christian era 
passed away before the ,sunday was      
observed by  the ,christian church as a 
,sabbath4 ,history does not furnish us  
with  a single proof or indication that 
it was at any time so observed  previous
 to the sabbatical edict of ,constantine
 in ,a4 ,d4 #cba4          ,the ,edict  
of ,constantine4    ,in the code of     
,justinian lib4 #c1 title #ab1 sec4 #b  
and #c1 we find the  first legal edict  
regulating the ,sabbath3          ,let  
all the judges and town people1 and the 
occupation of all      trades1 rest on  
the venerable day of the sun2 but let   
those who      are situated in the      
country1 freely and at full liberty     
attend      to the business of          
agriculture1 because it often happens   
that no      other day is so fit for    
sowing corn and planting vines2 lest the
      critical moment being let slip1   
men should lose the commodities         
granted by ,heaven4      ,by a multitude

 of religious teachers of the present   
day1 this decree  of ,constantine is    
recognized as the foundation of all     
,sabbath  or ,lord's day legislation2 as
 the first recognition by the body      
politic of the usages or institutions of
 ,christianity4 ,but nothing  can be    
more easily shown than that this decree 
was not made in the  interest of        
,christianity2 that it did not respect  
the ,sabbath or  ,lord's day2 and that  
it was not issued by a ,christian ruler4
    ,the reader will notice that the    
decree was partial2 that it related     
only to certain classes1 leaving other  
classes to still pursue their  usual    
avocations2 and that it was respecting  
the venerable day of the  sun4 ,now we  
appeal with confidence to every student 
and reader of the  ,bible1 that in all  
the scriptures there is no such a day or
 institution  known as the venerable day
 of the sun4 ,and we affirm that1 in    
this  decree1 ,constantine not only did 
not mention any ,christian institution1 

but he had no reference to any          
,christian institution4    ,on this     
point let such a reputable writer as    
,dr4 ,schaff testify3          ,he      
enjoined the civil observance of        
,sunday1 though not as      dies ,domini
 ,lord's day1 but as dies solis day of  
the sun1      in conformity to his      
worship of ,apollo1 and in company with 
an ordinance for the regular consulting 
of the haruspex      7#cba74 7,history  
of the ,christian ,church1 vol4 #b47    
,the edict of the sun's day was issued  
,march #g2 that for consulting  the     
haruspex was issued the day following1  
,march #h4 ,this edict  of ,march #h    
concerned the inspection of the entrails
 of beasts as  a means of foretelling   
future events4 ,it was a heathen        
practice1  and the decree was a heathen 
edict1 made by a heathen ruler4 ,this of
  itself is sufficient to show in what  
light we must regard his edict  for     
honoring the venerable day of the sun4  
,dr4 ,schaff says that ,constantine     

issued his sun's day decree in          
conformity to his worship of ,apollo4   
,who was ,apollo1 and what relation  did
 his worship bear to reverencing the day
 of the sun8 ,webster says3  ,a deity   
among the ,greeks and ,romans1 and      
worshiped under the name  of ,phoebus1  
the sun4      ,noted ,men who have      
,rejected the ,observance of ,sunday as 
the ,sabbath4          ,for if there was
 no need of circumcision before         
,abraham1 or of      the observance of  
,sabbaths1 feasts1 and sacrifices1      
before ,moses1      no more need is     
there of them now1 after that1 according
 to the      will of ,god1 ,jesus       
,christ1 the ,son of ,god1 has been born
 without      sin4--,justin ,martyr4    
,they 7the patriarchs7 did not therefore
 regard circumcision      nor observe   
the ,sabbath1 neither do we2 neither do 
we abstain      from certain foods1 nor 
regard other injunctions which ,moses   
subsequently delivered to be observed in
 types and symbols1 because      such   

things as these do not belong to        
,christians4--,eusebius4        ,as     
regards the ,sabbath or ,sunday1 there  
is no necessity for      keeping it2 but
 if we do1 it ought not to be on account
 of ,moses's      commandment1 but      
because nature teaches us from time to  
time to      take a day of rest4444 ,if 
anywhere the day is made holy for the   
mere day's sake1 then ,i order you to   
work on it1 to dance on it1      to do  
anything that will reprove this         
encroachment on ,christian      spirit  
and liberty4--,martin ,luther4          
,the law of the ,sabbath being thus     
repealed1 that no particular      day of
 worship has been appointed in its place
 is evident4--,milton4        ,they who 
think that by the authority of the      
church1 the observance      of the      
,lord's day was appointed instead of the
 ,sabbath1 as if      necessary1 are    
greatly deceived4--,melancthon4         
,and truly we see what such a doctrine  
has profited2 for those who      adopt  

it far exceed the ,jews in a gross1     
carnal1 and superstitious               
observance of the ,sabbath4--,john      
,calvin4        ,these things refute    
those who suppose that the first day of 
the      week 7that is1 the ,lord's day7
 was substituted in place of the        
,sabbath1 for no mention is made of such
 a thing by ,christ or      his         
,apostles4--,grotius4        ,it will be
 plainly seen that ,jesus did decidedly 
and avowedly      violate the ,sabbath4 
,the dogma of the assembly of divines at
      ,westminster1 that the observance 
of the ,sabbath is a part of the        
moral law1 is to me utterly             
unintelligible4--,archbishop ,whately4  
,as for the ,sabbath1 we be lords over  
the ,sabbath1 and may yet      change it
 into ,monday1 or into any other day as 
we see need1      or make every tenth   
day a holy day only1 if we see cause    
why4 ,we      may make two every week1  
if it were expedient1 and not one enough
      to teach the people4 ,neither was 

there any cause to change it      from  
,saturday than to put difference between
 us and the ,jews1      and lest we     
should become servants unto the day1    
after their      superstition4 ,neither 
need we any holy day at all if the      
people      might be taught without     
it4--,william ,tyndall4        ,the     
effect of which consideration is1 that  
the ,lord's day did      not succeed in 
the place of the ,sabbath1 but the      
,sabbath was      wholly abrogated1 and 
the ,lord's day was merely an           
ecclesiastical                          
institution4--,jeremy ,taylor4          
,the festival of ,sunday1 like all other
 festivals1 was always      a human     
ordinance1 and it was far from the      
intention of the      ,apostles to      
establish a divine command in this      
respect2 far from      them and the     
early ,apostolic church to transfer the 
laws of the      ,sabbath to ,sunday4   
,perhaps at the end of the second       
century a false      application of this

 kind had begun to take place1 for men  
appear by      that time to have        
considered laboring on ,sunday as a     
sin4--,neander4        ,dr4 ,mc,night   
says3 ,the whole law of ,moses being    
abrogated by ,christ1      ,christians  
are under no obligation to observe any  
of the ,jewish      holidays--not even  
the ,sabbath4 7,com4 on ,epistles1      
,col47          ,sabbath ,engenders     
,cruelty4    ,the history of the        
,sabbatarians proves them to be both    
ignorant and  cruel4 ,we have only to   
make a few quotations from standard     
authors  to prove the charge4           
,at the same time that ,james shocked in
 so violent a manner1      the religious
 principles of his ,scottish subjects1  
he acted in      opposition to those of 
his ,english4 ,he had observed1 in his  
progress through ,england1 that a       
,judaical observance of the             
,sunday1 chiefly by means of the        
,puritans1 was every day gaining        
ground throughout the kingdom2 and that 

the people under color      of religion1
 were contrary to former practice1      
debarred such      sports and           
recreations as contributed both to their
 health and      amusement4 ,festivals  
which in other nations and ages are     
partly      dedicated to public worship1
 partly to mirth and society1 were      
here totally appropriated to the offices
 of religion and served to      nourish 
those sullen and gloomy contemplations1 
to which the people      were of        
themselves so unfortunately subject4    
,the king imagined      that it would be
 easy to infuse cheerfulness into the   
dark spirit      of devotion4 ,he issued
 a proclamation to allow and encourage1 
after divine service1 all kinds of      
lawful games and exercises2      and by 
his authority he endeavored to give     
sanction to a practice      which his   
subjects regarded as the utmost instance
 of profaneness      and impiety4       
7,hume's ,history of ,england1 vol4 #d1 
p4 #ddg47      ,hume1 speaking of the   

,puritans1 remarks3          ,they the  
house of commons also enacted laws for  
the strict      observance of ,sunday   
which the ,puritans affected to call    
the ,sabbath1 and which1 they sanctified
 by most melancholy      indolence4     
7,vol4 #e1 p4 #aj47        ,besides     
this1 it is important to remark that the
 ,puritans were      more fanatical than
 superstitious4 ,they were so ignorant  
of the      real principles of          
government1 as to direct penal laws     
against      private vices4 7,buckle's  
,history of ,civilization in ,england1  
vol4 #a1 p4 #bfa47      ,the same spirit
 is rampant now in our prohibition laws1
 ,sunday laws1  profane swearing laws1  
etc4 ,repressing vices does not         
extinguish them  but causes them to     
become more deep-seated and wide-spread4
 ,moral  natures can be made more moral 
only by the use of moral means4         
,the ,puritans4          ,not dancers go
 to heaven1 but mourners2 not laughers  
but weepers2      whose tune is         

,lachrymae1 whose music sighs for sin2  
who know      no other cinquepace but   
this to heaven1 to go mourning all the  
day long for their iniquities2 to mourn 
in secret like doves1      to chatter   
like cranes for their own and others'   
sins4 ,fastings1      prayers1 mourning1
 tears1 tribulations1 martyrdom were the
 only      sounds that led all the      
saints to heaven4 7,bayne's ,chief      
,actors      in the ,puritan            
,revolution1 p4 #aab47                  
,presbyterianism in ,scotland was the   
twin of ,english ,puritanism2           
,presbyterianism prohibited all sorts of
 pleasure as being sinful and  of the   
,devil4    ,the following extracts are  
copied from ,buckle's ,history of       
,civilization  in ,england1 volume #b1  
page #cjd3          ,smiling1 provided  
it stopped short of laughter1 might     
occasionally      be allowed2 still1    
being a carnal pastime it was a sin to  
smile      on ,sunday4 ,it was wrong to 
take pleasure in beautiful scenery2     

for a pious man had no concern with such
 matters which were      beneath him1   
and which should be left to the         
unconverted4    ,the unregenerate might 
delight in these vanities1 but they who 
were  properly instructed saw nature as 
she really was1 and knew that she1  for 
about five thousand years1 had been     
constantly on the move1 her  vigor was  
well nigh spent1 and her pristine energy
 had departed4 ,to  the eye of ignorance
 she still seemed fair and fresh2 the   
fact1  however1 was that she was worn   
out and decrepit2 she was suffering     
from extreme old age2 her frame no      
longer elastic1 was leaning on  one     
side1 and she soon would perish4        
,owing to the sin of man all things were
 getting worse1 and nature  was         
degenerating so fast that already the   
lilies were losing their  whiteness and 
the roses their smell4    ,on this      
account1 it was improper to care for    
beauty of any kind2  or to speak more   
accurately1 there was no real beauty4   

,the world  afforded nothing worth      
looking at save and except the ,scotch  
,kirk1  which was incomparably the most 
beautiful thing under heaven4 ,to look  
at that was a lawful enjoyment but every
 other pleasure was sinful4 ,to  write  
poetry1 for instance1 was a grievous    
offense1 and worthy of  special         
condemnation4 ,to listen to music was   
equally wrong2 for men  had no right to 
disport themselves in such idle         
recreation4 ,hence the  clergy forbade  
music to be introduced even during the  
festivities of  a marriage4    ,dancing 
was so extremely sinful that an edict   
expressly prohibiting  it was enacted by
 the ,general ,assembly1 and read in    
every church  in ,edinburgh4    ,it was 
a sin for any ,scotch town to hold a    
market either on ,saturday  or ,monday1 
because both days were near ,sunday4 ,it
 was a sin to go from  one town to      
another on ,sunday1 however pressing the
 business might  be4 ,it was a sin to   
visit your friend on ,sunday2 it was    

likewise  sinful either to have your    
garden watered or your beard shaved4    
,no one1 on ,sunday1 should pay         
attention to his health or think of his 
body at all4 ,on that day horse exercise
 was sinful2 so was walking  in the     
fields or in the meadows1 or in the     
streets1 or enjoying the  fine weather  
by sitting at the door of your own      
house4 ,to go to sleep  on ,sunday      
before the duties of the day were over  
was also sinful and  deserved church    
censure4 ,bathing1 being pleasant as    
well as wholesome1  was a particularly  
grievous offense2 and no man could be   
allowed to  swim on ,sunday4    ,it     
mattered not what man liked2 the mere   
fact of his liking it made  it sinful4  
,whatever was natural was wrong4 ,the   
clergy deprived the  people of their    
holidays1 their amusements1 their shows1
 their games1  and their sports2 they   
repressed every appearance of joy1 they 
forbade  all merriment1 they stopped all
 festivities1 they choked up every      

avenue by which pleasure could enter1   
and spread over the country an          
universal gloom4    ,on ,sunday1 in     
particular1 he must never think of      
benefitting others2  and the ,scotch    
clergy did not hesitate to teach the    
people that on  that day it was sinful  
to serve a vessel in distress1 and that 
it was  a proof of religion to let ship 
and crew perish4 ,they might go2 none   
but their wives and children would      
suffer1 and that was nothing in         
comparison with breaking the ,sabbath4  
,so1 too1 did the clergy teach1  that on
 no occasion must food or shelter be    
given to a starving man1  unless his    
opinions were orthodox4          ,sunday
 ,should be ,regarded as a day of ,rest 
and ,recreation4    ,but every one      
should be protected in his individual   
liberty of choosing  how he shall rest  
and enjoy himself4 ,my neighbors        
certainly have no  right to say how ,i  
shall conduct myself on ,sunday1 nor    
would they  have if they were elected to

 the state or national legislature4 ,my 
right to freedom of conscience is       
inalienable4 ,it is true that ,i  may be
 robbed of my liberty by those in power4
 ,the ,sunday laws are  the spoliation  
of the weak by the strong4 ,a most      
remarkable trait of  this nation is that
 it is constituted more than any other  
people that  the sun ever shone upon of 
law makers and law breakers4 ,it        
forebodes  national decay4 ,the people  
who indulge in this spirit are lacking  
in  moral sentiment1 and the current    
history of the politics and religion  of
 this country furnish a lamentable proof
 of the fact4                           
,unconstitutionality of ,sunday ,laws4  
,there is no provision in the           
constitution requiring the citizens  of 
the ,united ,states to observe ,sunday  
in a religious manner2 but  there are on
 the contrary1 distinct and unqualified 
guarantees made  to secure the religious
 liberty of every one4 ,sunday is a day 
of  rest in the eyes of the             

,constitution but not a day of religious
  worship4 ,constitutionally it is every
 one's privilege to spend  ,sunday as he
 chooses4 ,he may1 if he wishes1 go to  
,sunday-school1  class-meeting1         
preaching1 prayer-meeting1 and preaching
 again1 and  thus employ all his time on
 ,sunday in religious exercises2 or if  
he  prefers1 he need go only once to    
service and fall asleep as soon as  it  
begins4 ,others who desire it may visit 
the parks1 green fields1  ride upon the 
cool waters or visit the libraries1     
museums1 picture  galleries1 zoological 
gardens and such other places of        
amusement  and instruction as they see  
fit4 ,it is the right of every ,american
  citizen to decide in what way he      
should pursue his own happiness4    ,we 
read in ,article #f of the              
,constitution1 that no religious test   
shall be required as a qualification to 
any office or public trust  under the   
,united ,states4 ,this foundation       
principle was supplemented  by a        

provision in the first amendment1 which 
says3 ,congress shall  make no laws     
respecting an establishment of religion 
or prohibiting  the free exercise       
thereof4    ,what could be clearer than 
this1 that the framers of the           
,constitution  intended to exclude all  
religious questions from the charter of 
liberty8 ,the ,constitution recognizes  
the beliefs of neither ,jew nor         
,gentile--neither ,christian nor        
,infidel4    ,the one special object of 
the framers of the ,constitution was to 
establish a free government1 and        
especially did they aim to secure  to   
the people their individual rights1 and 
no right was so greatly  in demand by   
the people as the right of a free       
conscience2 the right  to exercise their
 own judgment upon questions of         
religion4          ,we1 the people of   
the ,united ,slates1 in order to form a 
more      perfect union1 establish      
justice1 insure domestic tranquility1   
provide for the common defense1 promote 

the general welfare and      secure the 
blessings of liberty to ourselves and   
our posterity1      do ordain and       
establish this ,constitution of the     
,united ,states      of ,america4       
,the ,declaration of ,independence shows
 us that this question of  liberty was  
that which the framers of the           
,constitution were seeking  to          
establish3 ,we hold these truths to be  
self-evident1 that all  men are created 
equal2 that they are endowed by their   
creator with  certain inalienable       
rights2 that among these are life1      
liberty and  the pursuit of happiness4  
,with these words of the ,declaration of
 ,independence before us and  the       
provision in ,article #f of the         
,constitution1 namely1 thus1 no         
religious test shall ever be required as
 a qualification to any public  trust   
under the ,united ,states1 and the      
further guarantee in the first          
amendment1 that congress shall make no  
law respecting an establishment  of     

religion or prohibiting the free        
exercise thereof2--it is as clear  as a 
sunbeam that all laws seeking to enforce
 a religious observance  of ,sunday are 
unconstitutional1 and should not be     
executed2 and where  attempts are made  
to bind religious observance of the day 
upon ,liberal  people they should resist
 it as an intolerable despotism4    ,the
 different states of the ,union have    
numerous ,sunday laws1 which  in most   
cases are a dead letter4 ,take for      
instance ,massachusetts4 ,in  its       
history seventy-five cases have been    
decided mostly in favor of  a rigid     
enforcement of its ,sunday laws4 ,but   
both laws and decisions  are powerless  
in controlling the people to observe    
,sunday as ,sabbath4    ,the present    
laws of ,massachusetts prohibit games1  
sports1 concerts1  plays1 work1 travel1 
idling1 fishing1 hunting1 buying and    
selling1  but no one feels bound to obey
 them4 ,occasionally some new society   
springs up calling itself ,the ,society 

of ,law and ,order1 and goes  to work to
 set the world right4 ,the first thing  
to be done is to  enforce the ,sunday   
laws1 preventing barbers from shaving1  
milkmen from  distributing milk1        
newsdealers from selling papers1 flower 
girls from  selling flowers1 cigar      
stores from selling cigars1 croquet     
players  from enjoying on their own     
premises an hour's exercise and         
amusement1  steamboats from carrying    
excursions from the city1 ball players  
from  practicing their games1 the angler
 from taking a few trout1 and many      
others from finding rest and recreation 
in other ways4 ,but these good  people  
who think that the world is out of joint
 and they are called  to set it right1  
find it a greater task than they had    
bargained for1  and so they soon tire1  
and the old world wags along as it did  
before  the ,law and ,order society came
 into existence4    ,sunday laws are a  
solemn farce1 and a burning shame4 ,they
 are a  warfare upon the rights of man1 

in the interest of ancient traditions   
and modern despotism4          ,as for  
travel on the ,lord's day1 lo6 how the  
people go their      journeys1 take     
their pleasure rides1 rattle over the   
streets with      their horse-cars1     
thunder through the villages past       
churches with      their locomotives1   
and plow the bogs and coastways with    
their      yachts and excursion         
steamers4 ,who questions the right8 ,in 
the      line of sport and diversion1   
how common such things as boating       
and fishing and hunting and ball playing
 and roving over pastures1      through 
woods1 picking berries and gathering    
nuts1 and attending      many a public  
entertainment to which an admittance fee
 is charged      and taken for purposes 
of gain1 but whose character1 however   
sacred in name1 is as secular as a banjo
 concert or a play      of the drama4   
,no complaint4 ,as regards traffic1 do  
not livery      stable keepers let their
 horses as freely on ,sundays as on week

      days8 ,do not druggists sell as   
freely what they possess1 whether       
cigars or whisky1 hairbrushes or        
perfumery8 ,do not hotels ply      their
 business as freely1 always at the      
tobacco stand and often      at the bar8
 ,do not newsboys run as loose with     
their shouts of      ,herald and        
,gazette8 ,while if you sail down of a  
,lord's day to      ,martha's ,vineyard1
 where religion is the chief concern1   
shall you      not see cigar stores1    
fruit stores1 toy stores1 souvenir      
stores1      etc41 undisguisedly open   
for business1 and pedlars hawking canes 
and gim-cracks unchallenged by any      
deacon or dignitary8 ,when1             
therefore1 the legislature 7of          
,massachusetts7 enacted as late      as 
#ahfc that whoever does any manner of   
work or business on the      ,lord's day
 shall be punished by a fine not        
exceeding fifty dollars1      instead of
 a fine not exceeding ten dollars1 the  
former penalty1 it      would seem that 

the intention must have been to provide 
a penalty      commensurate with the    
gravest breaches of the statute4 ,what  
are      these1 if they be not the      
running of passenger and freight railway
      trains1 whose mercenary noise     
makes havoc of all ,sunday calm and     
quiet2 the repairing of railway tracks  
and bridges1 the gangs      of workmen  
oft so large and belligerent enough to  
take a city2      the repairing of      
machinery in shops and mills2 the racket
 of the      press turning out ,sunday  
editions of newspapers secular as       
politics      and earthly as a quack    
medicine advertisement8 ,these truly are
      open and most gross violations of 
the law1 but against them what          
murmur has been heard taking the form of
 prosecution8 ,nay1 the      breaches of
 the law that are prosecuted and have   
been are for the      most part the     
petty breaches1 while the more flagrant 
offenders1      as a rule1 have offended
 with impunity and still so offend4     

,considering1 therefore1 the sturdiness 
with which the people of      the       
commonwealth resist the law's repeal1   
and the indifference      with which    
they treat its violations1 it must be   
confessed that      ,artemus ,ward's    
sarcasm1 as applied to prohibition1     
applies      here with peculiar         
force--in favor of the law1 but against 
its      enforcement4 7,the ,sunday ,law
 of ,massachusetts1 by a member of      
the ,massachusetts bar1 p4 #bi47        
,puck1 in its history of the ,united    
,states1 says3 ,the ,puritans           
instituted many beautiful customs1 and  
they had some very remarkable  laws4    
,they provided strict penalties against 
,sabbath breaking4 ,on  ,sunday1 they   
decreed that every able-bodied man1     
woman1 and child  in the country should 
go to church three times a day4 ,they   
forbade  reading anything except the    
,bible1 forbade walking in the fields1  
and  generally shut down on amusements4 
,then they called it the ,lord's day1   

and thus strove to make the ,lord       
unpopular4          ,ben4 ,franklin on  
,connecticut ,sundays4    ,the following
 is an extract from a letter written by 
,dr4 ,franklin to  ,jared ,ingersoll of 
,new ,haven4 ,the original is in the    
possession of  the ,new ,haven ,colony  
,historical ,society3                   
,philadelphia1 ,dec4 #aa1 #agfb4        
,i should be glad to know what it is    
that distinguishes ,connecticut         
,religion from common                   
,religion3--communicate1 if you please1 
some of      these particulars that you 
think will amuse me as a virtuoso4 ,when
      ,i travelled in ,flanders ,i      
thought of your excessively strict      
observation of ,sunday2 and that a man  
could hardly travel on      that day    
among you upon this lawful occasion1    
without ,hazard of      ,punishment1    
while where ,i was every one travelled1 
if he pleased1      or diverted himself 
in any other way2 and in the afternoon  
both      high and low went to the ,play

 or to the ,opera1 where there was      
plenty of ,singing1 ,fiddling and       
,dancing4 ,i looked round for           
,god's ,judgments1 but saw no signs of  
them4 ,the ,cities were well      built 
and full of ,inhabitants1 the ,markets  
filled with plenty1      the ,people    
well favored and well clothed2 the      
,fields well tilled2      the ,cattle   
fat and strong2 the ,fences1 ,houses and
 ,windows all in      ,repair2 and no   
,old ,tenor anywhere in the             
,country3--which would      almost make 
one suspect that the ,deity is not so   
angry at that      offence as a ,new    
,england ,justice4          ,b4         
,franklin4      ,if you have any        
inalienable rights your freedom of      
conscience must  be one of the most     
fundamental4 ,that is1 it is for you to 
say how  you will deport yourself on    
matters of religion4 ,it is nothing     
less than despotism for your neighbor to
 step up to you and say3  ,brother      
,jones1 ,i want to see you at church    

to-day1 and if you are  not there ,i    
will see to it that there is a law      
passed which will make  you attend      
church4 ,this is what the ,puritans     
actually did4 ,they did  it all for the 
glory of ,god1 but our modern ,puritans1
 the orthodox1  seek to stop milk wagons
 from delivering milk on ,sunday        
morning1  flower girls from selling     
flowers on the streets of ,new ,york1   
all  because of the welfare and purity  
of society4 ,in several cities in       
,texas the sale of cigars on ,sunday is 
a violation of the law4    ,but where do
 these members of the state and national
 legislatures get  their power from8 ,do
 they have any except that which is     
delegated to  them by the people8 ,they 
do not get the power from the people to 
usurp  their inalienable rights4 ,but   
here is a legislature passing laws upon 
the religious observance of ,sunday1 who
 have never been instructed  to secure  
the enactment of such laws4 ,and even if
 ninety-nine out of  a hundred should so

 instruct their representative1 the law 
could not  be binding upon the one      
hundredth person who did not so instruct
 his  7mis7representative in congress4  
,he can be made to obey by their  brute 
force4 ,and this is what legislation    
amounts to generally4 ,the  people are  
not represented by the law makers1 but  
their interests  and rights are invaded 
one after another until the poor people 
are  subjugated4 ,among the rights of   
man perhaps there is none which is  more
 generally recognized abstractly1 and   
more frequently violated  practically1  
than his right to freedom of conscience1
 or1 in other  words1 his religious     
liberty4 ,how does this come about8 ,one
 of the  principal reasons for this     
anomaly is that most people think that  
we ought to obey without question the   
will of the majority4 ,they  seem to    
think that an enactment by congress     
settles the question1  whatever it may  
be4    ,here is the secret of the       
,sunday legislation4 ,the church is a   

spiritual  despotism always seeking to  
materialize4 ,it is in the nature of    
power  of all kinds to seek for more    
power4 ,as a spiritual despotism the    
church is not a success4 ,the nineteenth
 century has said to this mental  and   
moral ,lazarus1 ,take up thy bed and    
walk4 ,but it has no place  to walk to1 
and hence it refuses to obey the voice  
of humanity4 ,it  is slowly1 however1   
undergoing the transformation of a      
dissolving view4          ,a ,common    
,sense ,view of the ,sunday ,question4  
,jesus said that the ,sabbath was made  
for man1 and not man for the  ,sabbath4 
,now1 at first sight1 this seems a true 
and wise saying1  but upon reflection we
 are forced to modify our estimate of   
it4 ,in  the first place there is no    
evidence that the ,sabbath was ever made
  at all4 ,it is the result of many     
things4 ,the causes assigned for  the   
institution of this day are conflicting4
 ,one reason assigned is  because the   
,lord rested on the seventh day and was 

refreshed4 ,it is  a very empty noddle  
that can believe that statement4 ,such a
 childish  view of creation would remind
 us of some one who had carried a heavy 
load up six flights of stairs1 and then 
sat down puffing and blowing  until he  
was rested and refreshed4 ,fancy an     
omnipotent being tired1  hungry1 and    
sleepy4 ,a common sense view of the     
creation story leads  us to reject it   
all as a myth4    ,another reason       
assigned for the origin of the ,sabbath 
is that it was  instituted in           
commemoration of ,god's deliverance of  
the ,hebrews out of  ,egypt4 ,but this  
is a flat contradiction of the previous 
reason given  for observing the         
,sabbath4 ,this contradiction is enough 
to invalidate  the evidence of both     
these testimonies2 but that is not      
all--the first  story about ,god        
,almighty being tired after a week's    
hard work1 and  his resting and being   
refreshed on the seventh day1 is so     
evidently  a myth as to need no         

argument4 ,it is on a par with all      
stories about  the man in the moon1 and 
the bit of legend recounting the escape 
of  the ,hebrews from ,egypt is full of 
contradictions and impossibilities      
which renders the story absolutely      
useless as a piece of evidence4    ,no  
one knows when or where the observance  
of the seventh day as a day  of rest and
 recreation began4 ,it doubtless had    
small beginnings in  different countries
 and different times1 and has been      
subject to the  law of evolution4 ,the  
,sabbath was not a man-made product1 but
 grew  in character and importance as   
time rolled on4 ,therefore it is not    
true to say the ,sabbath was made for   
man4 ,all the making we see in  history 
is what the priests have done in this   
direction4 ,while it is  not true that  
the priests originated the ,sabbath1 yet
 it is true so  far as we can trace the 
existence of the priesthood that we find
 them  continually making the day a day 
for themselves4 ,sunday is priests'     

day4 ,everybody must go to church to    
listen to an ignorant man talk1  scold1 
misrepresent1 and abuse everyone who    
does not believe as  he does4 ,and this 
is called ,divine ,service4 ,when the   
priest rests  temporarily from his      
labors upon the sinner and the skeptic1 
he trains  his guns upon some of those  
who profess as strongly as himself to be
  true blue ,christians4 ,take the      
extremes2 the ,salvation ,army saint and
  a fashionable member of the           
fashionable ,episcopal church4 ,the     
latter  looks down upon the former and  
calls them trash1 rubbish1 and other    
classical names1 while the soldier of   
the temporal army returns the           
compliment by styling his brethren of   
the ,episcopal persuasion as  the       
,devil's dudes4 ,behold6 how these      
,christians love--to go for  one        
another4    ,we have seen that there is 
no history for the institution of the   
,sabbath4 ,we have learned also that to 
keep this day holy did not mean  to     

attend preaching or prayer-meetings1 or 
special religious services  of any kind4
    ,we have discovered that the ,jewish
 ,sabbath was not incorporated into  the
 early ,christian church4 ,we have seen 
also that ,jesus repudiated  the ,jewish
 ,sabbath4 ,that ,paul1 the founder of  
the church1 also rejects  the ,sabbath2 
and that the early fathers did not      
observe it4 ,that  the great men of the 
middle ages repudiated it4 ,it was left 
for the  ,puritans and ,scotch          
,presbyterians to bewilder the          
undeveloped mind  and poison the        
susceptible hearts of the people1 by    
teaching the  gloomy doctrines of       
,puritanism and ,presbyterianism4       
,puritanism and  ,presbyterianism die   
hard4 ,they still live4 ,their spirit is
 hostile to  freedom4 ,talk to them of  
liberty and you will readily wake the   
remark1  ,oh yes1 we believe in liberty1
 but not in license4 ,now what does     
license mean with such people8 ,why it  
means that you shall conform  to their  

religious notions and practices4        
,especially must you remember the       
,sabbath to keep it holy2 that is1  you 
are at liberty to do just as you please1
 if you please to do as  pleases them4  
,protestants all agree upon the right of
 free conscience1 the right  to believe 
as one chooses 7which however he never  
can do1 because he  must believe        
according to evidence74    ,it is the   
great boast of ,protestantism that the  
individual has a free  will 7another    
error71 and that he must search the     
scriptures1 and  decide for himself4    
,they say every man has an open ,bible  
put before  him1 and he must make up his
 own mind on the truth of ,god4 ,when he
  has made up his mind1 and seeks to    
enter a church which is full of         
liberty1 what do the officers of the    
church say to him8 ,do they tell  him   
that his conscience is free and the     
,bible is an open book for him  to read 
and interpret as he can8 ,oh1 no6 ,there
 is no free conscience1  or open ,bible 

business when one is getting into a     
church4 ,on such  occasions the         
candidate is taken by the proper        
officers into an ante  room1 and placed 
upon a ,procrustean bed usually called a
 creed1 and  if he is the proper length1
 all right1 but if not he must either be
  stretched or sawed off to the proper  
dimensions4 ,and these are the  people  
who have such a holy horror of license4 
,a friend of mine went once to buy a    
pup4 ,the price was five dollars2  but  
as there were three pups in the basket  
my friend said he would  give five      
dollars for one if he could have his    
choice4 ,oh yes1 you  can have your     
choice1 said the owner1 if ye'll choose 
this pup  pointing to the most inferior 
one in the basket4 ,so it is with  the  
church2 you can have all the liberty in 
the world to believe1  if you believe   
the doctrines of this or that sect4 ,you
 can have your  own choice1 if you      
choose to obey the priesthood4 ,you can 
have all  the liberty to think as freely

 as you can on all subjects1 if you     
will never mention your thoughts4 ,here 
is what ,m4 ,guizot1 an eminent         
,christian writer has to say about the  
liberty granted by the church3          
,when the question of political         
securities came into debate      between
 power and liberty2 when any step was   
taken to establish a      system of     
permanent institutions1 which might     
effectually protect      liberty from   
the invasions of power in general2 the  
church always      ranged herself on the
 side of despotism4 7,guizot's ,history 
of      ,civilization1 p4 #acj47        
,with some people almost every act1 if  
it be not strictly religious1  is a     
desecration of the ,lord's day4 ,it is a
 solemn day1 and for one  to smile is a 
desecration of the holy day1 while      
laughing is gross  wickedness4 ,to      
entertain one's friends on ,sunday or to
 enjoy music1  is carnal and therefore a
 desecration of the ,lord's day4 ,to    
love  flowers is evidence of depravity2 

to admire the beauties of nature1  as a 
golden sunset1 or a summer's sunrise1   
are palpable evidences of  being a man  
of sin4 ,to do anything but attend      
church1 look solemn1  mourn and pray1   
weep and read the ,bible1 is of the     
,devil4    ,what a spectacle that man   
presents to the world who is struggling 
for perfection through religious beliefs
 and exercises4 ,he never gets  exactly 
there1 but confidently and complacently 
thinks himself there  or thereabouts4   
,his next great work is to call upon    
others in life's  highway to follow in  
his footsteps4 ,he gets some followers  
who join  with him in thanking ,god that
 they are not as other men are4 ,their  
self-righteousness becomes intense1 and 
they become filled with the  spirit of  
the ,lord and preach believe 7as we do7 
or be damned4 ,then  begins persecution 
and torture4 ,it is always your         
dead-in-earnest  man that gets up       
persecutions4 ,he is trying to gain     
perfection1 and the  natural ripe fruit 

of religious perfection is bigotry1     
intolerance1  and despotism4 ,beware1   
oh6 reader1 of him who is seeking       
perfection1  for you are nothing better 
than a worm under his heel1 and if he   
does not crush you1 it is because he is 
better than his ,god4 ,god will  crush  
you in the next world for not agonizing 
for perfection in this4                 
,everybody's ,sunday4    ,i quote the   
following from ,the ,sabbath ,question1 
a very able pamphlet  by my esteemed    
friend1 ,alfred ,e4 ,giles3          ,we
 prize ,sunday as a ,sabbath or rest    
day4 ,but it is a physiological         
fact that the cessation from action that
 refreshes or rests      some persons on
 that day1 does not so operate on       
everybody4 ,we      would that ,sunday  
should be a joy1 a delight to all the   
people2      that every man1 woman1 and 
child should anticipate its approach    
with pleasure4 ,on that day1 if on no   
other1 let the edifices of      the     
church be open free to all who love its 

praises1 prayers1 and      instructions4
 ,let the tables and alcoves of the     
public library be      accessible to    
such persons as feel that they can find 
suitable      mental and spiritual food4
 ,if the social science association1    
now active in promoting good fellowship 
and liberal feeling1      desire to1 let
 it also add its proportion of good     
things to      the feast of the day4    
,let the art museums1 halls of science1 
academies of music1 public parks1 and   
galleries of paintings      disclose    
their treasures on ,sundays freely to   
visitors4 ,let all      persons be      
unmolested on that day to seek the      
enjoyment and kind of      rest they may
 respectively need1 they alone being    
judges thereof1      always provided    
that no one shall infringe on the equal 
liberty      of any other person4       
,rest is not quitting                   
,the busy career--                      
,rest is the fitting                    
,of self to its sphere2                 

',tis loving and serving                
,the highest and best--                 
',tis onward1 unswerving1               
,and that is true rest4                 
,,what ,,is ,,civilization8      ,very  
many regard it as an entity1 a thing1   
rather than a process4 ,it  can no more 
be called a thing or an entity1 than    
life1 growth1 or  thinking1 but like    
these1 it is a process4 ,dr4 ,whately   
speaks of it  as if it were a 'thing'   
which could be handed about from one    
nation  to another1 or hidden away in   
some dark corner4 7,fiske's ,cosmic     
,philosophy1 vol4 #b1 p4 #age47 ,in     
general terms we may define it as a     
progressive movement of the individual  
and of society4 ,its results  are the   
highest attainments1 the acquisition of 
the best things1  as wealth1 culture1   
and morality4 ,but these best things    
must be  shared liberally by the        
laboring classes or the civilization    
cannot  long survive4 ,every            
civilization of the past has been false 

in this  respect4 ,the pyramids of      
,egypt have a record of kings possessing
  millions of slaves4 ,greece produced a
 civilization inspired by a  love of the
 beautiful1 and has consequently        
contributed more toward  the            
civilization of mankind than any other  
people4 ,but no nation has              
conspicuously sought to secure to its   
people the rights of liberty and        
justice4 ,and until the time comes when 
the people get these rights1  there can 
be no true civilization4 ,humanity must 
become the supreme  purpose of life4    
,the augean stables of legislation must 
be renovated  for the presence of better
 men who shall take the places of the   
corrupt  demagogues who now fill our    
highest offices of public trust4 ,the   
very  fact that a dozen of our ,united  
,states senators represent #afj1jjj1jjj 
speaks volumes of itself4 ,many of these
 men have secured the most  if not all  
their great wealth since they have been 
the custodians of  the people's public  

interests4    ,a true civilization has  
never yet appeared in the world4 ,much  
that  is written in proof of our boasted
 civilization is twaddle4 ,we  are      
living in many respects as barbarians   
lived thousands of years  ago4 ,but to  
return to our definitions4 ,it should be
 borne in mind that  civilization is not
 an end1 but a means to higher ends2 the
 results  are not therefore fixed and   
final1 as they in turn become causes of 
other results4 ,if we regard            
civilization as a refined and cultured  
state of society1 we shall find that it 
means more than this--that it  is rather
 the activity of mind which leads to    
higher refinements1 to  investigation1  
invention1 discovery1 and that it       
constantly inspires  man with desires   
for still nobler achievements4          
,civilization is the  onward and upward 
movement of the human race4 ,this       
fermentation of  humanity is the product
 of many factors1 and has been effected 
by all  sorts of human activities4 ,war1

 commerce1 agriculture1 inventions1     
crusades1 discoveries1 literature1 art1 
religion1 skepticism1  government1      
languages1 science1 manufactures1       
climate1 soil1 food1  and many other    
things have assisted in developing the  
mind and  heart of man1 and in improving
 his physical condition4 ,in the present
  century1 science has worked wonders by
 way of discovery and invention1        
increasing the intellectual activities1 
thereby widening the knowledge  of men  
and augmenting the sum of human         
happiness4    ,we should not overlook   
the fact that the world's advancement   
has been  vastly more in the line of    
intellectual improvement and material   
prosperity than in the development of   
man's moral nature4 ,our  civilization  
is much like our dress1 it abounds in   
shoddy and  tinsel4 ,there is much in   
the dome of modern civilization that    
glares  in the sunlight1 while its      
foundations1 which are out of sight1 are
  rotten4 ,our great cities show us that

 the rich are becoming richer  and the  
poor poorer4 ,where will this end8 ,can 
a splendid civilization  be established 
on such a basis8    ,distinguished men  
have entertained widely different       
notions of the  causes of human         
progress4 ,one writer thinks that       
government possesses  the secret power  
of progress2 another claims all         
advancement for  ,christianity1 and     
others that morality is the cause1 while
 yet others  attribute the magic power  
to the forces of nature4 ,mr4 ,buckle   
maintains  that man's progress is due to
 his physical environment4 ,and a       
moment's  reflection will show us that  
there is much truth in his claim4 ,we   
know that it is utterly impossible to   
establish a grand civilization  in the  
tropics or in the polar regions4        
,suppose we should send all  the        
ministers in the country1 all the gold  
and silver in the ,united  ,states      
treasury and millions of our best       
citizens to ,greenland1 could  they     

build up a splendid civilization there8 
,not at all4 ,nature is too             
inhospitable4 ,society flourishes only  
in a temperate climate4 ,if it  were the
 church that created civilization then  
we should see similar  results in       
different latitudes and among different 
races4 ,but the  facts are opposed to   
this claim4 ,wherever there is a high   
civilization  there is good soil and    
temperate climate4 ,as an illustration  
of this  fact ,i may refer the reader to
 the ,abyssinians1 who have had the     
,bible in their possession about twice  
as long as the ,anglo-,saxons2  and yet 
they are all a race of barbarians still4
          ,christianity was introduced  
in that country about ,a4,d4 #ccj4      
,the people still remain rude and       
barbarous4        ,bruce relates how he 
saw the people cut steaks from living   
cattle      and eat them raw4 7,ency4   
,brit47      ,mr4 ,buckle claims that   
the favorable environment produces      
progress in  the race1 and that as man  

progresses he gains more control over   
nature  and utilizes her forces4 ,he    
makes the desert to blossom1 he         
overcomes  diseases1 as plague1 leprosy1
 and prevents famine1 and because of    
his increased knowledge wars are        
becoming less frequent and less         
barbarous4 ,from these facts he claims  
that the advance of civilization  is    
characterized by a diminishing influence
 of physical laws1 and an  increasing   
influence of mental laws4 ,in proof of  
his position that  climate1 soil1 and   
food are the determining influences of  
progress1  he refers us to the climate  
of ,asia and ,africa as compared with   
the  climate of ,europe and ,america1   
pointing out the latter as having  vast 
mineral resources and great facilities  
of travel over highways1  rivers1 and   
lakes4 ,the temperate climate is in     
every way therefore  most favorable to  
the highest civilization4    ,in the    
tropics man does not have to exhaust    
himself in obtaining his  food1 as it   

grows spontaneously and in abundance1   
but the burning  sun takes out of him   
his energy and enterprise2 while on the 
other  hand the inhabitant of ,greenland
 has to fight for life against the      
severe cold4 ,his efforts and manner of 
life are exhausting1 and tend  to dwarf 
him physically1 morally1 and mentally4  
,however much man may  do in overcoming 
nature1 these two hindrances of extreme 
heat and  excessive cold remain         
insuperable barriers in his way4    ,war
 has been a civilizing power1 although  
it has been fearful  expensive of blood1
 treasure1 and public morals4 ,the      
,american  revolution of #aggf secured  
the independence of this country4 ,the  
,french revolution of #aghi1 transformed
 the whole of ,europe4 ,the recent      
great rebellion in this country         
emancipated the slave1 and has made a   
more perfect union of the ,north and    
,south4 ,the crusades were a great      
revolutionary movement in ,europe1      
beginning in #ajif1 and lasting about   

two hundred years4 ,in fact there was no
 such a thing as ,europe before  this   
great epoch4 ,the different countries   
which constitute ,europe1  had1 prior to
 the crusades1 almost no intercourse    
with one another1  and consequently each
 was comparatively ignorant of the      
manners  and customs of the others4 ,the
 uprising of millions of men1 women1    
and children1 as warriors of ,christ1   
who set out from time to time1  from    
,england1 ,france1 ,germany1 and ,spain 
to rescue the ,holy ,land from  the     
,infidel1 the ,mohammedan1 brought      
wonderful experiences to the  few       
thousand who survived to tell their     
stories4 ,the pathways over  which these
 deluded people thronged were whitened  
with the bleached  bones of those who   
had fallen victims of disease1 exposure1
 hunger1  and the sword4 ,what a        
monstrous blind sacrifice this was1     
offered up  on the altar of ignorance6  
,of course it could do the world no good
 to  rescue the ,holy ,land4 ,if ,god   

wanted that land rescued he could do it 
himself4 ,and that he did not do so is  
self-evident that he did not  want it   
rescued1 besides1 he would not allow    
even his own peculiar  people to rescue 
it4 ,the church is still offering its   
sacrifices of  public weal1 of blood1   
and treasure in trying to rescue1       
abroad1 the  ,pagan from his ,paganism1 
and at home1 the ,infidel from his      
,infidelity1  while ,god could do it    
himself if he so desired1 but he does   
not1  neither does he permit his own    
peculiar people to do it4    ,the       
crusaders had no commission from heaven 
for this business--they  were not the   
agents of ,god1 but only pretenders--and
 the church  of to-day has no more right
 to pretend to save the world than the  
crusaders had to deliver the holy       
sepulchre from the so-called  ,pagans4  
,the one and the others are alike       
impostors upon a credulous  world4 ,the 
crusades did nothing in the matter of   
rescuing the ,holy  ,land4 ,in this     

respect they were failures4 ,the ,god of
 hosts did not  lead them on to certain 
victory4 ,but if they did not secure    
what they  aimed at1 they found         
something infinitely better--a wider    
knowledge  of the world4    ,the        
intercourse between these different     
peoples which was occasioned  by the    
marching of armies through their lands1 
gave new ideas to all2  broke up the    
feudal system1 and serfdom1 secured the 
supremacy of a  common law over the     
independent jurisdiction of the chiefs  
who claimed  the right of private wars4 
,in a word1 it was the origin of        
,europe1  the first great awakening of  
the intellect of the masses4    ,not    
only were the old manners and customs   
changed1 but there was  stimulated in   
society an increased mental activity2   
and the narrow  routine in which it had 
been accustomed to move was destroyed4  
,society  began its new transformations 
into governments and nations1 which     
says ,guizot1 is the characteristic of  

modern civilization4                    
,industrial ,influences4        ,the    
causes which mostly disturbed or        
accelerated the normal      progress of 
society in antiquity were the appearance
 of great      men4 ,in modern times the
 appearance of great inventions4        
,printing      has secured the          
intellectual achievements of the past1  
and      furnished a sure guarantee of  
future progress4 ,gunpowder      and    
military machinery have rendered the    
triumph of      barbarians impossible4  
,steam has united nations in the closest
      bonds4 ,innumerable mechanical    
contrivances have given a decisive      
preponderance to that industrial element
 which has colored all the              
developments of our civilization4 ,the  
leading characteristics of      modern  
societies are in consequence marked out 
much more by the      triumphs of       
inventive skill than by the sustained   
energy of moral      causes4 7,lecky's  
,history of ,european ,morals1 vol4 #a1 

p4 #abf47      ,it is not necessary to  
point in what way the printing press1   
art1  commerce1 and science1 have       
promoted the progress of the race4 ,it  
is so  apparent to every intelligent    
reader that these have been the stepping
  stones over which we have passed from 
barbarism to civilization1  that        
amplification is unnecessary4    ,the   
splendid results of science are         
everywhere so manifest that  we hardly  
need refer to them4 ,what               
transformations the world has  undergone
 through the uses of the steam engine1  
the spinning jenny1  telegraph1 ocean   
cable1 railroads1 sewing machines1      
photography1  spectrum analysis1 and    
thousands of other useful inventions4   
,we see  advancement achieved in free   
government1 free schools1 free          
libraries1  free trade1 labor reform1   
prison reform1 and reform in the        
treatment  of lunatics1 paupers and     
criminals1 and reform seeking to adjust 
the  wrongs perpetrated upon women4     

,besides all these improvements there is
 every indication in the spirit  of     
to-day that we are soon to witness      
greater improvements1 if not  radical   
changes in government2 changes affecting
 capital and labor4                     
,skepticism4    ,skepticism played a    
prominent part in the eighteenth        
century4 ,doubt  instead of faith1      
possessed the minds of many of the most 
distinguished men of thought1 such as   
,voltaire1 ,hume1 ,diderot1  ,rousseau1 
,d',holbach1 ,gibbon1 and others4 ,some 
of the more prominent  skeptics rejected
 ,christianity on the common ground of  
incredibility  of the scriptures4 ,but  
as they had no form of belief or        
knowledge to  substitute in place of the
 dogmas they rejected1 it was not       
difficult  for the clergy with specious 
explanations to cover up the doubts and 
disbeliefs which the skeptics raised4   
,something more was needed to  break the
 spell of superstition and arouse the   
minds of men to thought  and action4 ,in

 the first part of the present century  
the philosophy  of ,evolution began to  
find place in the minds of most profound
  thinkers4 ,science has done what      
skepticism failed to accomplish2  it has
 given knowledge instead of faith4 ,it  
has cultivated intense  intellectual    
habits in modern society and given      
mankind a sure test  of truth1 in its   
method of verification1 by means of     
experiment1  observation and deduction4 
,science4    ,science is inexorably     
hostile to supernaturalism--cannot      
recognize a  particle of it4 ,it knows  
nothing of a super-nature2 with science 
all  is nature1 and nature is all4 ,from
 pre-historic times the race has  been  
under the control of ignorance and      
superstition1 the parents of  fear and  
cruelty2 but now that science begins to 
dispel ignorance  and superstition1 we  
find courage1 kindness1 and other       
humanities  taking their places4 ,and we
 should say just here that ,infidelity  
is  no longer synonymous with mere      

disbelief2 it means more than this4 ,it 
stands for all that reason approves4    
,freethought is the first fruits  of    
skepticism1 and this means honest       
inquiry on all subjects1 old  and new4  
,it means independence and manhood in   
private as well as  public life--the    
right of everyone to think and express  
his thought  regardless of creeds and   
customs1 the right to live his own life 
in the enjoyment of the broadest        
possible liberty compatible with  the   
liberty of others4 ,freethinkers are the
 prophets of this age1  proclaiming     
justice as the right of all1 and        
predicting a day of wrath  to those who 
trample upon the rights of a            
long-suffering people4 ,in  the light of
 science1 priestcraft must fade away    
like snow under the  increasing heat of 
the sun4          ,metaphysical ,method4
    ,the church made no progress in     
science and art for a thousand  years4  
,the energies of the mind had no outlet 
except in a few channels  which were not

 fruitful4 ,the scholars of the middle  
ages exerted  great mental force upon   
empty questions1 as quiddities1         
entities1  occult virtues1 efficient    
causes1 realism and nominalism1 and the 
essence of things4 ,were any of these   
problems ever solved8 ,what             
corresponding benefit has resulted from 
these long and zealous  discussions8    
,what general conclusions have been     
reached8 ,what first  principles have   
been established by them8    ,the       
speculative philosophy created violent  
agitation in the church2  but from its  
very nature it offered no positive      
truth1 no verifiable  facts to take the 
place of theology4 ,the metaphysical    
method was  fruitless1 because its      
supporters sought to explain every      
problem by  the process of thought      
alone4          ,tennemann has fairly   
stated the good and bad of scholastic   
philosophy4 ,it gave rise to a great    
display of address1 subtlety1           
sagacity in the explanations and        

distinction of abstract ideas1      but 
at the same time to many trifling and   
minute speculations1      to a contempt 
of positive knowledge and too much      
unnecessary      refinement4 7,hallam1  
,middle ,ages1 vol4 #a1 p4 #cc47        
,for centuries the church maintained    
metaphysical discussions about the      
nature of ,christ1 one party arguing    
that he was of the same substance       
7homoousion7 as the ,father1 and an     
another as strongly argued that he  was 
of like substance 7homoiusion7 as the   
,father4 ,these controversies  were     
attended with bloody conflicts4 ,if one 
party were in possession  of the        
revealed will of ,god1 it was quite     
natural that all other  parties should  
listen to them4 ,if they would not they 
incurred the  wrath of ,god1 and if ,god
 was angry his people ought to imitate  
him2  if ,god was going to damn heretics
 in the next world1 his saints1  who are
 his agents here1 ought to damn them in 
this4                ,,recapitulation4  

,no writer of distinction has been able1
 publicly1 to show that  ,christianity  
has been a powerful factor for good in  
the civilization  of the world4 ,the    
definitions of civilization necessarily 
exclude  superstition4 ,we have seen    
that civilization is not an entity but  
a progressive movement produced by      
favorable conditions1 for example1      
temperate climate1 good soil1 abundance 
of lakes1 rivers1 and mineral           
resources4 ,human activities upon a     
large scale have evolved still  higher  
and better conditions for parts of the  
race4 ,we have shown  how war1 commerce1
 agriculture1 inventions1 crusades1     
discoveries1  literature1 art1          
skepticism1 government1 languages1      
science1 and  philosophy have added to  
the sum of human well-being in one way  
and another4    ,the revival of learning
 did not spring from the church1 but    
from  ,pagan literature1 and ,mohammedan
 schools4 ,and it requires no great     
research to learn that the church has   

never been favorably inclined  toward   
true learning1 that is1 toward science4 
,it has insisted upon  teaching an      
ignorant world the unknown and          
unknowable4 ,carnal reason  and         
blasphemous science were never pet      
lessons for its subjects4 ,it  chose    
rather the motto1 ,ignorance is the     
mother of devotion4          ,some      
things ,christianity has ,not ,done4    
,it has professed to offer the world a  
revelation of the will of  ,god4 ,and   
what has this book1 the ,bible1         
revealed8 ,what information  does it    
give man of the nature of this earth1 of
 geology1 geography1  or of the millions
 of stars seen and unseen2 of           
agriculture8 ,is  it not true that he   
who invented the plow was a greater man 
than  ,moses8 ,what does the ,bible     
teach about government1 agriculture1    
mining1 inventions1 discoveries1 arts1  
printing1 morals1 liberty1  and all     
other branches of useful learning8 ,it  
contains no instructions  upon the most 

important and useful subjects4 ,and of  
itself1 the ,bible  makes no claim to be
 an inspired revelation from ,god4 ,the 
church1  with all its assumptions and   
presumptions1 is not the teacher of the 
world1 as it has nothing but            
superstition to teach4          ,the    
,conflict between ,christianity and     
,civilization4    ,christianity is      
conservative1 and1 like the bourbon1    
never gets a new  idea or forgets an old
 one1 and it is in its very nature1     
therefore1  non-progressive4 ,the       
advancement of humanity has been        
achieved  not by and through            
,christianity1 but in conflict with and 
triumph  over it4 ,christianity itself  
has been subject to modification and    
progress from forces without1 rather    
than virtues within itself4 ,the  savage
 doctrine believe or be damned1 is no   
longer a popular pulpit  theme4 ,eternal
 torment has ceased to torment or       
terrify the living1  election and       
reprobation are no longer a commodity   

greatly in demand1  and the divine right
 of kings is rapidly fading out of mind4
 ,infant  damnation is not              
mentioned--babes do not go to hell in   
these days--they  all crowd into        
,abraham's capacious bosom4 ,the ,devil 
is not so black  as he used to be--it   
was reported lately that he is dead4    
,taking it  all in all1 there has been a
 great improvement in the doctrines of  
the church4 ,it should never be         
forgotten1 however1 that it professes   
to save the world1 while the truth is   
just the opposite1 that is1  the world  
saves the church4 ,common sense has     
taught the church the  foolishness and  
wickedness of these absurd and cruel    
doctrines1  and has saved it from       
immediate decay by forcing it to give   
them  up4 ,the church makes progress    
because it must1 not because it seeks   
to do so4 ,the sanity of man is saving  
him from the insanity of  religion4 ,the
 world moves and ,christianity1 though  
it hangs back1  must nevertheless move  

with it4 ,the progressive element is in 
man1  and when he is outside of the     
church he advances in knowledge and     
morality2 but within its walls he is    
sure to be conservative and             
non-progressive4 ,for why should he seek
 to make any progress8 ,has he  not the 
revealed will of ,god--a complete guide 
to duty here and to  destiny hereafter8 
,surely he needs no books to supersede  
the ,bible  or other virtues than those 
awakened by the grace of ,god4          
,the ,bible ,sanctions ,great ,crimes4  
,we come now to look at the crimes      
perpetrated by the people of ,god1  to  
show how the ,bible and ,christianity   
lie as insuperable obstructions  in the 
pathway of progress4          ,wars of  
,extermination4          ,and when thou 
comest nigh unto a city to fight against
 it1 and      it shall be1 if it make   
the answer of peace1 and open unto thee1
      then it shall be1 that all the    
people that is found therein shall      
be tributaries unto thee and shall serve

 thee4 ,and if it will      make no     
peace with thee1 but will make war      
against thee 7that is1      by defending
 their wives and children7 then thou    
shalt besiege it4        ,and when the  
,lord ,god hath delivered it into thine 
hands1 thou      shalt smite every male 
thereof with the edge of the sword2 but 
the      women and the little ones1 and 
the cattle1 and all that is in the      
city1 even all the spoil thereof1 shalt 
thou take unto thyself1      and thou   
shalt eat of the spoil of thine enemies1
 which the ,lord      thy ,god hath     
given thee4 ,thus shalt thou do unto all
 the cities      which are very far off 
from thee1 which are not of the cities  
of      these nations4 ,but of the      
cities of these people1 which the ,lord 
thy ,god doth give thee for an          
inheritance1 thou shalt save alive      
nothing that breatheth4 7,deut4 #bj 3   
#aj-ag47        ,so ,joshua smote all   
the country of the hills1 and of the    
south1      and of the vale1 and of the 

springs and all their kings2 he left    
none remaining1 but utterly destroyed   
all that breathed as the      ,lord ,god
 of ,israel had commanded4 7,joshua #aj 
3 #dj47        ,thus saith the ,lord of 
hosts1 ,i remember that which ,amelek   
did      to ,israel 7some three hundred 
years previous71 how he laid wait       
for him in the way when he came up from 
,egypt4 ,now go and smite      ,amelek1 
and utterly destroy all that they have  
and spare them not1      but slay both  
man and woman1 infant and suckling1 ox  
and sheep1      camel and ass4 7#a ,sam4
 #ae 3 #b1 #c47        ,now1 therefore1 
kill every male among the little ones1  
and kill      every woman that hath     
known man by lying with him4        ,but
 all the women children that have not   
known a man by lying      with him1 keep
 alive for yourselves4 7,numbers #ca 3  
#ag1 #ah47      ,to believe these bloody
 massacres to have been done by the     
express  command of the supreme ruler of
 the universe1 made man brutal and      

despotic4 ,and it is for this very      
reason that we have had so many wars    
among ,christian nations4 ,the ,old     
,testament is a record of cruelty  and  
blood2 and if we fall back in time on   
this side of the cross of  ,christ1 we  
shall find the same spirit1 and the same
 bloody deeds  perpetrated upon all     
those who were not numbered as the      
peculiar  people of ,god4 ,constantine  
established ,christianity in the ,roman 
empire by the sword2 and his holy       
successors have maintained it by  the   
same power ever since4                  
,polygamy4    ,although ,christians now 
condemn polygamy1 they uphold a ,bible  
that  not only approves it1 but also    
shows distinctly that ,god instituted   
it4    ,solomon had seven hundred wives 
and three hundred concubines1 and was   
not condemned for his polygamy or       
concubinage1 but was condemned for      
going after other ,gods3          ,and  
the ,lord was angry with ,solomon       
because his heart was turned      away  

from the ,lord4 7#a ,kings #aa 3 #i47   
,there is nowhere any condemnation of   
,solomon for his polygamy to be  found  
in the ,bible4 ,on the contrary1 he is  
extolled to the highest  degree4 ,god is
 represented as saying3 ,i have found   
,david1 a man after  mine own heart4    
7,acts #ac 3 #bb47 ,yet among many      
nations was there no  king like unto him
 7,solomon7 who was beloved of ,god4    
7,neh4 #ac 3 #bf47    ,david1 although  
he was a man after ,god's own heart1 was
 not so highly  esteemed as ,solomon who
 was blest with a thousand wives4 ,david
 did not  have quite as many wives1 and 
consequently did not achieve the royal  
grandeur of his son ,solomon4 ,the ,lord
 gave ,david a number of wives3  ,and   
,abigail hasted and arose1 and rode upon
 an ass with five damsels  of her's that
 went with her2 and she went after the  
messengers of  ,david and became his    
wife4 ,david also took ,ahinoam1 of     
,jezreel1  and they were also1 both of  
them1 his wives4 7#a ,sam4 #be 3 #db1   

#dc47          ,and ,david took him more
 wives out of ,jerusalem4 7#b ,sam4 #e 3
 #ac47        ,and ,i gave thee 7,david7
 thy master's house and thy master's    
wives      into thy bosom4 7#b ,sam4 #ab
 3 #h47      ,the ,christian apologist  
says that the ,lord endured them to     
practice  polygamy in consequence of the
 hardness of their hearts4 ,but it is   
explicitly shown in the above passage   
that the ,lord gave ,david a number  of 
wives4 ,i gave thee thy master's wives  
into thy bosom1 certainly  exonerates   
,david1 and throws the responsibility on
 ,jehovah4 ,david  is not censured for  
his polygamy1 but is uniformly spoken of
 with  approval except in one instance4 
,in counseling ,solomon ,jehovah said3  
,and if thou wilt walk in my ways to    
keep my statutes and commandments  as   
thy father ,david did walk1 then ,i will
 lengthen thy days4 7#a  ,kings #c 3    
#ad47          ,because ,david did that 
which was right in the eyes of the ,lord
      and turned not aside from anything

 that he commanded him all the      days
 of his life1 save only in the matter of
 ,uriah the ,hittite4 7#a      ,kings   
#ae 3 #e47      ,the truth is that      
nearly all the patriarchs and prophets  
were  polygamists4 ,they had not the    
faintest idea of true marriage1 but     
took women according to their caprice1  
and kept them as long as they  were     
pleased with them and cast them off when
 tired of them4 ,it is a  remarkable    
fact that we do not often read of any   
marriage ceremony  when these men after 
,god's own heart took them wives4 ,a man
 in  these days who takes up with a     
woman without marriage is called a      
free-lover4 ,were the patriarchs who    
took a number of women as wives  without
 a marriage ceremony free-lovers8 ,just 
now the ,christians  cannot endure      
polygamy among the ,mormons4 ,they      
indorse it as a  ,bible institution1    
good enough for ,abraham1 ,isaac1 and   
all the rest1  but out of fashion just  
now4 ,the worst of it all is1 the       

,christian  sends missionaries and      
,bibles to the heathens and afterward   
reports  wonderful success in converting
 them from their ,paganism and polygamy 
through the means of preaching1 praying1
 and missionary work2 but  when he      
thinks of the ,mormon he forgets what   
wonders the missionary  has done abroad 
in converting the polygamists1 and      
insists that our  ,congress send        
,winchester rifles to ,utah rather than 
missionaries4 ,the  ,holy ,ghost is of  
no account there4 ,the gospel of peace  
must now as  ever resort to the divine  
efficacy of bullets rather than ,bibles1
  to secure a victory for truth1        
justice1 and love4 ,christianity shows  
the same brutal instincts of war in its 
treatment of the ,mormons that          
,constantine exhibited in establishing  
the church by the sword4          ,the  
,subjection of ,woman4    ,the ,bible   
nowhere teaches the equality of man and 
woman1 but from  ,genesis to ,revelation
 it treats her as man's inferior4 ,the  

mythology  of the ancient ,hebrew story 
of the ,garden of ,eden has proved to be
 a  veritable curse to her4 ,and thy    
desire shall be to thy husband1 and  he 
shall rule over thee 7,gen4 #c 3 #af71  
has been the poisoned chalice  put to   
her lips for over two thousand years4   
,paul the founder of the  church1       
insists upon the subjection of woman4   
,likewise ye wives be  in subjection to 
your own husbands4 7#a ,peter #c 3 #a47 
,wives submit yourselves to your own    
husbands4 7,col4 #c 3 #ah47        ,as  
the church is subject unto ,christ1 so  
let the wives be to      their own      
husbands in everything4 7,eph4 #e 3     
#bd47      ,the church has uniformly    
maintained this doctrine1 and demanded  
in the marriage ceremony that she       
promise to love1 honor1 and obey  her   
husband4          ,for the man is not of
 the woman1 but the woman of the man4   
,neither      was the man created for   
the woman but the woman 7was created7   
for the man4 7#a ,cor4 #aa 3 #h1 #i47   

,divorce4    ,woman is unjustly treated 
in the matter of divorce1 in both the   
,old  and the ,new ,testament4 ,in the  
,old ,testament the husband had the     
power  to divorce his wife if she failed
 to please him1 while the wife could    
not divorce her husband for any cause4  
,when a man hath taken a wife and       
marries her1 and it come to pass        
that she find no favor in his eye1 then 
let him write her a bill      of        
divorcement1 and give it into her hand  
and send her out of      his house4     
7,deut4 #bd 3 #a47        ,when thou    
goest forth to war against thine enemies
 and the ,lord      thy ,god hath       
delivered them into thine hands1 and    
thou hast taken      them captives and  
seest among the captives a beautiful    
woman1      and hast a desire unto her  
that thou wouldst have her to be thy    
wife1 then thou shalt bring her home to 
thine house1 she shall      shave her   
head and pare her nails and she shall   
put the raiment      of her captivity   

from off her1 and shall remain in thine 
house      and bewail her father and    
mother a full month1 and after that     
thou shalt go in unto her and be her    
husband1 and she shall      be thy wife4
 ,and it shall be1 if thou have no      
delight in her1      then thou shalt let
 her go whither she will1 but thou shalt
 not      sell her at all for money2    
thou shalt not make merchandise of      
her because thou hast humbled her4      
7,deut4 #ba 3 #aj-ad47      ,jesus says1
 ,whosoever putteth away his wife1 and  
marrieth another1  committeth adultery2 
and whosoever marrieth her that is put  
away from  her husband1 committeth      
adultery4 7,luke #af 3 #ah47    ,in this
 case there is a lack of qualification  
as to whether the man  be innocent or   
not2 and there is no allowance made in  
case the man  who married her who was   
put away should be ignorant of her being
 a  divorced woman4    ,again1 ,but ,i  
say unto you1 that whosoever shall put  
away his  wife1 saving for the cause of 

fornication1 causeth her to commit      
adultery1 and whosoever shall marry her 
that is divorced1 committeth  adultery4 
7,mat4 #e 3 #cb47    ,here we find not a
 word about the fornication of the      
husband4 ,in  short1 there is no        
equality of rights and duties taught in 
these  passages4 ,jesus1 in the gospels 
of ,matthew1 ,mark1 and ,luke teaches   
that it is adultery to marry a divorced 
woman4 ,no matter what the  crime of the
 husband has been1 a wife is not allowed
 to put him away  and marry another4 ,if
 he is a fornicator1 and his wife is    
divorced  from him and remarries1 she   
commits adultery4 ,this is only a slight
  modification of the divorce law--that 
old law according to which the  husband 
had only to write his wife a bill of    
divorcement and send her  off2 but it   
was not lawful for the wife to write a  
bill and send the  husband away4 ,all   
,christian nations have repudiated the  
teachings of  both the ,old and the ,new
 ,testament on the question of divorce4 

,marriage is now rapidly losing its     
sacramental character4 ,if matches  are 
made in heaven1 it is evident that the  
work is poorly done1 and  for all       
practical purposes they might as well be
 made on earth2 and  the general opinion
 is inclined so strongly in that        
direction that  greater attention is now
 given to the laws of life1 which       
instruct  us how to make happy earthly  
matches1 leaving the matches of heaven  
to be formed when we get there4    ,the 
,jews practiced the sale of their       
daughters3          ,and if any man     
shall sell his daughter to be a         
maid-servant1      she shall not go out 
as the man-servants do4 ,if she pleases 
not      her master who hath betrothed  
her to himself4 7,ex4 #ba 3 #g47        
,jacob purchased ,leah and ,rachel1 by  
serving ,laban their father seven  years
 for each of them4 ,he agreed to serve  
seven years for ,rachel1 and  after he  
had fulfilled his obligation1 ,laban    
deceived him by palming  off ,leah in   

the dark upon him as ,rachel4 ,but      
though so deeply wronged  ,jacob did not
 despair1 but served another seven years
 for her whom  he loved4 ,see ,genesis  
twenty-ninth chapter4    ,in the        
purchase of wives there was usually no  
ceremony1 more than the  witnessing of  
the sale4 ,we read of ,david and        
,solomon taking wives1  but no mention  
is made of any marriage ceremony4    ,a 
jealous husband could torture his wife1 
by having her poisoned4 ,see  ,numbers  
#e 3 #aa-ca4 ,there was no such law for 
a jealous wife4 ,there  was no law of   
even-handed justice for a greatly       
wronged and outraged  wife4 ,the laws   
were made for the benefit of man1 not   
for the protection  of woman4 ,why8     
,because they were made by man4         
,the ,new ,testament as well as the     
,old1 ,holds ,woman in ,servile         
,bondage4    ,jesus and ,paul were      
celibates1 and their teachings and      
practice in  regard to woman1 have done 
her incalculable wrong4          ,the   

man is not of the woman1 but the woman  
is of the man4 ,neither      was the man
 created for the woman2 but the woman   
7was created7      for the man4 7#a     
,cor4 #aa 3 #h1 #i47      ,paul gets    
this idea from the mythical story of    
creation in ,genesis4    ,in that       
childish story ,god is represented as   
making woman as an  help meet1 for      
,adam4 ,indeed her creation does not    
seem to have been  intended at all1 but 
the ,creator seeing that it was not good
 for man  to be alone1 caused a deep    
sleep to fall upon ,adam1 and he slept2 
and he took out one of his ribs1 and    
closed up the flesh instead3  ,and the  
rib which the ,lord ,god had taken from 
the man1 made he a  woman1 and brought  
her unto the man4 7,gen4 #b 3 #ba1 #bb47
 ,woman was an  afterthought to the     
,lords of creation then1 and she is an  
afterthought  to the lords of creation  
now4    ,in that ancient myth woman was 
doomed to perpetual servitude because   
she was of an investigating turn of     

mind1 and sought to know good  and evil4
 ,the sentence was1 ,thy desire shall be
 to thy husband1  and he shall rule over
 thee4 7,gen4 #c 3 #af47    ,neither    
,jesus nor ,paul proclaimed the dignity 
of marriage1 or discerned  the necessity
 of enlarging the sphere of woman4      
,jesus shared the  common sentiments of 
his age1 and looked upon the marriage   
relation  as incompatible with the      
establishment of the kingdom of heaven4 
,he  deemed it necessary to call his    
disciples away from their families1  and
 even to advise the men to make eunuchs 
of themselves if they were  able to do  
so4 7,mat4 #ai 3 #ab47 ,in his teachings
 on the question of  divorce1 he is far 
from perceiving the even-handed justice 
which  the case demands4 ,he says 7,mark
 #aj 3 #aa1 #ab7 that if either the     
husband or the wife put away one the    
other and marry again1 commits          
adultery4 ,all second marriages would   
therefore be unlawful according  to this
 teaching4 ,in ,matthew 7#e 3 #cb7 he   

permits the husband to put  away the    
wife for the crime of fornication1 but  
makes no provision for  the wife to put 
away the husband for the same offense4  
,his disciples  received an unfavorable 
impression of marriage1 and after       
listening  to him on this subject1 they 
suggested3 ,if the case of the man be so
  with his wife1 it is not good to      
marry4 7,mat4 #ai 3 #aj47 ,how could    
these plain people have misunderstood   
him upon a subject with so  little      
chance for misapprehension8    ,paul's  
teachings were adverse to the marital   
relations3 ,art thou  loosed from a     
wife8 seek not a wife4 7#a ,cor4 #g 3   
#bg47    ,it is better to marry than to 
burn4 7#a ,cor4 #g 3 #i47 ,what an idea 
of marriage6 ,he does not have the least
 conception of love1 or of the  higher  
and refining joys of the conjugal       
relation4 ,but permits him who  cannot  
keep himself from beastliness to marry4 
,in this his judgment is  remarkably    
short-sighted1 for he does not regard   

the sacrifice which  the woman must make
 who marries the beast4 ,he looks upon  
woman as a  mere safety-valve for men's 
passions1--her rights are not           
considered3  she has no rights4 ,he will
 permit man to marry1 but young widows  
he  denounces as heaping up damnation to
 themselves in marrying3 ,but the       
younger widows refuse1 for when they    
have begun to wax wanton against        
,christ1 they will marry having         
damnation1 because they cast off their  
first faith4 7#a ,tim4 #e 3 #aa1 #ab47  
,to marry was to wax wanton against     
,christ1 which was nothing less than    
damnation6 ,but old widows who  were    
above sixty years of age could join the 
church if they had been  the wife of one
 man and had washed the saints' feet4   
7#a ,tim4 #e 3  #i1 #aj47 ,i wonder what
 he thought of rejecting all young      
widowers1  and accepting none under     
sixty years of age1 and only those of   
them  who had washed their grandmother's
 feet8    ,paul not only advocates      

celibacy which is an evil to woman1 but 
where the marriage relation exists he   
insists upon the subjection of  woman to
 her husband3 ,likewise1 ye wives1 be in
 subjection to your  own husbands2 7#a  
,peter #c 3 #a47 ,obedient to their own 
husbands2  7,titus #b 3 #e47 ,let the   
woman learn in silence with all         
subjection2  7#a ,tim4 #b 3 #aa47       
,therefore as the church is subject unto
 ,christ so let  the wives be 7subject7 
to their own husbands in everything4    
7,eph4  #e 3 #bd47    ,the reasons given
 for woman's subjection are1 ,the man is
 not  of the woman1 but the woman is of 
the man4 ,neither was the  man created  
for the woman1 but the woman 7was       
created7 for the  man4 7#a ,cor4 #aa 3  
#h1 #i47 ,let the woman learn in silence
 with  all subjection4 ,wherefore8      
,because ,adam was first formed1 then   
,eve4 ,and ,adam was not deceived but   
the woman being deceived was  in the    
transgression4 7#a ,tim4 #b 3 #aa-ad47  
,woman has always been the  guilty cause

 of man's great misfortune4 ,adam was   
not to blame but ,eve  was the guilty   
one4 ,lot was innocent but his daughters
 were fearfully  wicked4 ,joseph did not
 tempt anyone1 but his master's wife    
tempted  him4 ,job1 dear man1 was all   
patience1 but his wife flew into a rage1
  and tried to have him curse ,god and  
die4 ,solomon1 the pure-hearted and     
single-minded man of seven hundred wives
 and three hundred concubines  was      
inspired to say1 ,one man among a       
thousand have ,i found1 but a  woman    
among all these have ,i not found4      
7,eccl4 #g 3 #bh47    ,and to this day  
the ,christian marriage ceremony demands
 of woman that  she promise to love1    
honor1 and obey her husband4            
,the ,bible ,sanctions ,slavery4        
,what driveling idiots we mortals have  
been to suppose for a moment  that a    
good being1 a heavenly father1 would let
 one part of his family  hold the other 
in slavery6          ,moreover of the   
children of the strangers1 that do      

sojourn1      of them shall ye buy1 and 
of their families that are with you1    
which they begat in your land1 and they 
shall be your possession4        ,and ye
 shall take as an inheritance for your  
children after you1 to      inherit them
 for a possession2 they shall be your   
bondmen forever1      but over your     
brethren1 the children of ,israel1 ye   
shall not rule      one over another    
with rigor4 7,lev4 #be 3 #de1 #df47     
,if thou buy a ,hebrew servant1 six     
years he shall serve1 and in the        
seventh he shall go out free for        
nothing4 ,if he came in by himself      
he shall go out by himself2 if he were  
married1 then his wife shall      go out
 with him2 if his master has given him a
 wife1 and she has      borne him sons  
or daughters1 the wife and her children 
shall be      her master's and he shall 
go out by himself4 7,ex4 #ba 3 #b-d47   
,the ,new ,testament ,sanctions         
,slavery4          ,servants1 obey in   
all things your master according to the 

flesh2      not with eye-service1 as men
 pleasers1 but in singleness of heart1  
fearing ,god4 7,col4 #c 3 #bb47         
,servants1 be subject to your masters   
with all fear1 not only to      the good
 and gentle1 but also to the froward4   
7#a ,peter #b 3 #ah47      ,in addition 
to these positive indorsements of       
slaveholding1 it should  be remembered  
that ,jesus never condemned it1 and it  
was not difficult1  therefore1 for the  
church also to indorse and support it4  
,the ,american ,church was the ,bulwark 
of ,american ,slavery4    ,the slave    
system in this country always received  
the support of  the church4 ,in the     
early history of the country it was     
occasionally  condemned by some of the  
bravest ministers1 but as the nation    
grew  powerful1 so also did this sum of 
all villainies4 ,not only the  ministers
 of the slave states1 but ministers of  
the free states lent  their support to  
this despotism4 ,the ,rev4 ,n4 ,bangs1  
,d4,d41 of ,new  ,york1 said3           

,it appears evident that however much   
the apostles might have      deprecated 
slavery as it then existed throughout   
the ,roman empire1      he did not feel 
it his duty as an embassador of ,christ1
 to disturb      those relations which  
subsisted between master and servants1  
by denouncing slavery as such a mortal  
sin that they could not      be the     
servants of ,christ in such a relation4 
,rev4 ,e4 ,d4 ,simms1 professor in      
,randolph-,macon college1 a ,methodist  
institution1 affirmed that1 ,those      
extracts from ,holy writ  unequivocally 
assert the right of property in slaves4 
,the ,rev4 ,wilbur ,fisk1 ,d4,d41 late  
president of the 7,methodist7 ,wesleyan 
university1 in ,connecticut3 ,the       
relation of master and slave may  and   
does in many cases1 exist under such    
circumstances as free the  master from  
the just charge of immorality4    ,rev4 
,moses ,stuart1 of ,andover1 insisted   
that1 the precepts of the  ,new         
,testament respecting the demeanor of   

slaves and their masters1  beyond all   
question1 recognized the existence of   
slavery4    ,the ,rev4 ,dr4 ,taylor1 of 
,yale college1 said3 ,i have no doubt   
that if  ,jesus ,christ was now on      
earth1 he would1 under certain          
circumstances1  become a slaveholder4   
,the ,independent makes an admission4   
,speaking of the degradation  of the    
,southern negroes1 it says3 ,for this   
,protestant ,christianity  solely is to 
blame4 ,it allowed slavery4 ,it was slow
 to see its  enormity4 ,in the ,south it
 supported slavery with all its power4  
,it  let the negroes live in ignorance  
of the word of ,god4 ,it raised no      
voice against unchristian laws          
forbidding slaves to be taught to read1 
and forbidding marriage4    ,we could   
give hundreds of just such quotations   
from ministers who  upheld slavery as a 
divine institution4 ,and these were the 
blind  leaders of the blind until       
leaders and people were precipitated    
into  the life and death struggle of the

 nation4 ,if the preachers had been     
honest and brave we would never have had
 to pass through the terrible  ordeal of
 the great rebellion4    ,the northern  
churches were almost all in sympathy    
with the divine  institution4 ,their    
ministers did not dare to condemn the   
system  lest they should be deposed for 
their abolitionism4 ,the writer was     
pastor of a ,methodist church in        
,brooklyn in #ahei1 and was dismissed   
from his pastorate on account of his    
anti-slavery preaching4 ,after          
,president ,lincoln's emancipation      
proclamation the synods and general     
conferences arrayed themselves against  
the system1 but not before4             
,the ,reformation4    ,it is a common   
belief in ,protestant countries that    
,protestantism  has been the cause of   
all modern enlightenment1 overlooking1  
says  ,mr4 ,buckle1 the important fact  
that until enlightenment had begun1     
there was no ,protestantism required4   
,enlightenment was the cause of         

,protestantism4 ,many causes had been at
 work to bring up the public  mind to a 
higher intelligence and a braver love of
 independence4          ,the reformation
 broke out at least twenty times before 
,luther1      and was put down4 ,arnold1
 of ,brescia was put down2 ,fra ,dolcino
 was      put down2 the ,albigenses were
 put down2 the ,vaudois were put down2  
the ,lollards were put down2 the        
,hussites were put down4--,mill1      on
 ,liberty4      ,the reformation was    
therefore the result of previous        
enlightenment1  a demand for larger     
liberty4 ,it was the protest of reason  
against  authority4 ,liberalism is the  
full protest against all forms of       
superstition and despotism4 ,we have    
greatly over-estimated the work of  the 
reformation4 ,it did not greatly change 
the humanities of society1  as the      
,protestants so fondly imagine4         
,protestants were found to be  the      
persecutors when they had the power1    
just as the ,romanists had  been2       

circumstances1 however1 modified and    
restrained them from such  atrocities as
 the latter had perpetrated4            
,persecution for religious heterodoxy1  
in all its degrees1 was in      the     
sixteenth century1 the principle as well
 as the practice of      every church4  
7,hallam1 ,middle ,ages1 vol4 #b1 p4    
#dh47          ,christianity ,teaches   
,immorality4    ,the doctrine of the    
atonement has been the dry rot in our   
civilization4 ,it has led millions to   
believe that they could escape the      
consequences of violated laws of nature4
 ,millions of people believe  to-day    
that they can go through life in utter  
disregard of all that  is right and     
good1 and at the last moment when they  
come to shuffle  off this mortal coil1  
all they will then need to do will be   
simply to  call upon ,jesus and receive 
his approbation and permission to enter 
the shining courts above4 ,jesus died   
and paid it all1 relieves  the votary   
from the demands of morality1 and1 the  

,devil tempted me  and ,i sinned1       
exonerates him from all guilt4 ,this    
sort of teaching  has filled our prisons
 with those who fully believe it--and   
they are  behind the bars because they  
have lived according to their belief4   
,the  malignant and mendacious cry that 
,freethought leads the truthseeker      
always downward to a bad life is refuted
 by the fact that those who  fill the   
prisons of our country are not          
,infidels1 but believers in the  divine 
revelation who have lived up to the     
advantages offered by the  gathering    
them in doctrine of atonement4    ,the  
murderers who are hanged on ,friday in  
the different states almost  every week1
 nearly all ,christians1 are prepared to
 go to heaven and  there join in the    
company and songs of innocent children  
and pure  maids and matrons who1 by     
their presence1 make heaven worthy the  
name2 but these fiends1 if they should  
happen to be pardoned by the  governor1 
there could not be found a reputable    

,christian who would  want to take one  
of them home to live in his family of   
noble wife and  lovely children1 for a  
single day4 ,and yet he is fit for      
heaven1 fit  for the company of angels  
and the purified of earth4 ,the dying   
words  of a good religious man were1 ,i 
am no ,infidel1 and that man's name  is 
,john ,d4 ,lee1 of ,utah1 who1 in cold  
blood1 murdered innocent men1  women1   
and children1 and after eluding justice 
for twenty years or more  was arrested1 
tried1 found guilty and shot to death1  
with the words  on his lips1 ,i am no   
,infidel4 ,but his confession was       
unnecessary1  as ,freethinkers do not   
die that way1 and the reason they do not
 die  in that manner is because they do 
not believe in the great bankrupt       
act--the atonement4 ,they have no       
savior1 and hence have to save          
themselves4 ,they have no titles to     
mansions in the skies but have some     
claims on earth which they prefer to    
stay with as long as they can4    ,the  

doctrine of the atonement is very       
immoral and no one can begin  to        
estimate the wickedness it has fostered 
in society1 by leading  people to       
believe they can pass through life      
committing all sorts of  crimes and at  
last1 when they find themselves about to
 die1 can call  upon ,jesus and find    
eternal life by believing on his name4  
,long as the lamp holds out to burn     
,the vilest sinner may return4          
,this couplet has helped many a one to  
die easy4 ,oh1 yes1 it has1  but it has 
encouraged too many to live easy--to    
live entirely too  easy--so easy that   
they did not need to gain intelligence1 
to practice  morality and pay their     
honest debts4      ,between the saddle  
and the ground  ,was mercy asked and    
pardon found4      ,a salvation so      
extemporaneously performed1 ,i fear     
could not endure2  it resembles too     
closely the winter revivals whose fruits
 have all  disappeared before the       
summer's harvest is over4               

,nothing1 either great or small1        
,nothing1 sinner1 no6                   
,jesus did1 did it all                  
,long1 long ago4                        
,weary1 working1 burdened one1          
,wherefore toil you so8                 
,cease your doing1 all was done         
,long1 long ago4                  ,till 
to ,jesus' work you cling               
,by a simple faith1                     
,doing is a deadly thing1               
,doing ends in death4                   
,cast your deadly doing down1           
,down at ,jesus' feet1                  
,rise in him1 in him alone1             
,gloriously complete4      ,where are   
those who have risen in him gloriously  
complete8 ,show us  just one4           
,prayer is ,immoral4    ,it is immoral  
because it seeks to accomplish certain  
ends without  using the proper means1 or
 it tries to do what reason teaches us  
cannot be done4 ,when some years ago we 
had yellow fever at ,memphis  the       
praying people all over this country    

united in supplicating  the unknown to  
remove the plague2 but notwithstanding  
their united  petitions to a throne of  
grace and to a prayer-answering ,god1   
they  utterly failed4 ,the yellow fever 
remained until the angel of frost  came 
and touched the air with its white wings
 of health4    ,fred ,douglass said he  
prayed for freedom twenty years1 but    
received  no answer until he prayed with
 his legs4    ,give us this day our     
daily bread1 is a childish superstition4
 ,what  millions of poor women have     
starved to death with this prayer on    
their lips4 ,jesus made a prayer in the 
garden of ,gethsemane which was  not    
answered4 ,now if the son of ,god may   
pray and receive no answer1  what can   
the common rank and file sinner expect8 
,when the native ,african sees an       
eclipse1 he fancies some huge monster   
is attempting to devour the sun1 or the 
moon1 as the case may be4 ,he  resorts  
to his tom-tom1 by which he hopes to    
frighten away the fearful  monster4     

,after the eclipse has passed away he   
turns to his skeptical  brethren and    
says1 ,i told you so1 just as his more  
civilized brother  who prays for rain1  
and after it comes1 no matter whether it
 is a  day or a month afterward1 turns  
upon his incredulous friends1 and  asks 
them triumphantly1 ,didn't ,i tell you  
so8    ,the tom-tom business in ,africa 
and ,christian prayers for rain1 are  on
 a dead level with each other4          
,sinner4--,is ,god infinite in his      
wisdom8        ,parson4--,he is4        
,sinner4--,does he at all times know    
just what ought to be done8             
,parson4--,he does4                     
,sinner4--,does he always do just what  
ought to be done8        ,parson4--,he  
does4        ,sinner4--,why do you pray 
to him8        ,parson4--,because he is 
unchangeable4 7,ingersoll's ,interviews1
      p4 #hc47      ,prayer is simply   
supplication to ,god4 ,god is a mystery2
 a mystery so  profound that nothing is 
known of him1 save that he is a mystery4

 ,even  his existence cannot be         
demonstrated4 ,his non-existence is     
equally  undemonstrable1 because no man 
has a definite conception of him to  use
 as a starting point for investigation4 
,some claim that he is  a person1 others
 that he is omnipresent4 ,both of these 
cannot be2  for personality and         
omnipresence are incompatible4 ,prayer  
is based  on the supposition of his     
personality4 ,it implies necessarily a  
person in a certain place1 and possessed
 of certain attributes4 ,he  must be    
omnipotent1 omniscient1 unchangeable1   
and all-good4 ,nothing  less than this  
will come up to the conception of what a
 ,god should  be4 ,christians tell us   
,god possesses all these attributes4 ,we
 accept  their statement because it is  
impossible to prove the contrary4 ,on   
this basis1 then let us examine prayer4 
,god is said to be all goodness4        
,goodness is the performance of  duty4  
,perfect goodness is the performance of 
all duty1 and of nothing  beyond4 ,it is

 also the performance of all duty       
without reluctance or  hesitation4      
,prayer is an insult to this quality of 
,god's character4 ,it  implies that his 
goodness is not perfect4 ,every blessing
 for which  man can ask1 it is the duty 
of ,god either to grant or to withhold4 
,in  either case1 prayer implies the    
possibility of imperfection4 ,to ask    
,god  to grant a blessing which it is   
his duty to grant1 is to assume that  he
 will not do his duty without being     
urged4 ,such an assumption is  downright
 insolence4 ,to ask for a blessing which
 it is ,god's duty to  withhold1 is to  
assume that he can be persuaded to      
commit sin4 ,this1  too1 can only be    
regarded as an insult4 ,in both cases   
prayer is  useless1 because ,god is not 
likely to grant a blessing asked in the 
same breath an insult is given4    ,we  
are told that ,god is pleased with      
prayer1 because it shows our faith  in  
his goodness4 ,it rather shows our lack 
of faith4 ,to be continually  asking for

 blessings1 implies a doubt whether we  
shall get them if we  do ask4 ,he who   
never prays shows the most faith1 for he
 takes it for  granted that ,god is     
good1 and if he is good1 he will provide
 for his  children unasked4 ,the child  
has faith that his father will provide  
for him1 but he never asks him to do so4
 ,such conduct would prove  him unworthy
 of his father's care4 ,so with prayer2 
the praying man  is the true skeptic1   
and the ,infidel is the true believer4  
,prayer makes ,god a changeable being4  
,it implies that he will grant any      
favor we ask1 whether he had previously 
designed to do so or not4 ,if  we were  
privy to his designs1 and knew what     
blessings he intended to  bestow1 we    
could ask only for such as he had       
intended to give us4 ,in  the absence of
 this knowledge we pray blindly for     
blessings which it  may be1 he has      
determined to withhold4 ,this           
necessarily implies that  he may change 
his designs4 ,if the object pleaded for 

is a good one1  such a change would be  
perfectly proper in an earthly monarch4 
,in  ,god it would be fanciful in the   
extreme4 ,it would place his will at    
the disposal of a million fallible human
 beings4 ,it would overthrow  the       
harmony of his government1 and replace  
it by the most reckless  chance4 ,our   
reception of a blessing would depend no 
longer on ,god's  goodness2 it would    
depend on whether some other person of  
greater  persuasive power1 was or was   
not asking an opposite blessing at the  
same time4 ,god would be in constant    
indecision1 and we should be in         
constant doubt4 ,prayer1 then1 is based 
on the changeableness of an             
unchangeable being1 and therefore       
valueless4    ,prayer1 in theory1 is    
based on the supposition of ,god's      
personality2  prayer1 in practice1      
assumes that ,god is omnipotent4 ,it    
supposes  that he can be in all places  
at all times4 ,people are praying at    
all hours of the day and in all quarters

 of the globe4 ,to hear them  all ,god  
must be at such places at such times4   
,to do this he must  cease to be a      
personal being1 he must cease to be     
,god4 ,he will then  have no            
intelligence1 no volition1 for these    
depend on a personal  organization4     
,prayer1 therefore1 logically           
annihilates the being to  whom it is    
addressed4    ,prayer implies doubt of  
the wisdom of ,god4 ,to pray is to ask  
for a  certain blessing4 ,we assume that
 such a blessing is best for us1 and    
inform ,god of the fact4 ,after         
insulting his goodness by asking for a  
blessing1 we insult his intelligence by 
specifying what that blessing  shall be4
 ,prayers are rarely or never asked for 
general blessings  alone4 ,a person who 
asks for a blessing and leaves the      
choice of that  blessing wholly to ,god1
 is liable to be considered a lunatic by
 all  true believers4 ,yet to do        
otherwise is to deny ,god's omniscience4
 ,it  assumes that ,god does not know   

what our wants are4 ,if ,god is a       
rational  being1 he can only treat such 
an assumption with contempt4 ,prayer has
  been tried for two thousand years and 
with no result4 ,no prayer has  ever    
been directly or indirectly answered by 
,god4 ,on the contrary1  he apparently  
delighted in mocking those who call upon
 him4 ,when the  ,ville du ,havre went  
down1 over two hundred ministers were   
praying  for their lives1 but in vain4  
,two girls who trusted not in prayers1  
but in swimming-belts1 alone were saved4
 7,logic of ,prayer1 ,charles           
,stevenson47    ,some years ago when the
 yellow fever raged at ,memphis1        
,tennessee1 the  pious people of this   
country prayed most devoutly to have the
 plague  swept away4 ,these prayers were
 repeated1 were offered up by the most  
faithful in the ,christian ranks1 but   
all in vain4 ,they had read in  their   
,bible that the prayers of the righteous
 availeth much4 ,they  had been taught  
to believe that all things whatsoever ye

 shall ask  in prayer1 believing1 ye    
shall receive4 7,mat4 #ba 3 #bb47 ,there
 is no  one thing that ,jesus taught    
more explicitly than this2 the prayers  
of those who truly believe shall be     
answered4 ,he said3          ,therefore 
,i say unto you1 ,what things so ever ye
 desire when ye      pray1 believe that 
ye receive them1 and ye shall have them4
 7,mark      #ba 3 #bd47      ,but we   
see that prayers are not answered4 ,and 
besides1 those prayers  which it is     
claimed are answered carry no proof of  
the fact with them4    ,did not millions
 of ,christians pray for the restoration
 of ,president  ,garfield8 ,how utterly 
delusive it is to palm off as truth the 
following  promise upon credulous minds3
          ,again ,i say unto you that if
 two of you shall agree on earth as     
touching anything ye shall ask1 it shall
 be done for them of my      ,father1   
which is in heaven4 7,mat4 #ah 3 #ai47  
,jesus himself offered a prayer that was
 not answered4 ,in the garden  of       

,gethsemane he prayed3          ,o my   
,father1 if it be possible1 let this cup
 pass from me2      nevertheless1 not as
 ,i will1 but as thou wilt4 7,mat4 #bf 3
 #ci47        ,there is no evidence that
 ,god has ever interfered in the affairs
 of      men4 ,the hand of earth is     
stretched uselessly toward heaven4 ,from
      the clouds there comes no help4   
,in vain the shipwrecked cry to         
,god4 ,in vain the imprisoned ask for   
liberty and light--the world      moves 
on1 and the heavens are deaf and dumb   
and blind4 ,the frost      freezes1 the 
fire burns1 slander smites1 the wrong   
triumphs1 the      good suffer1 and     
prayer dies upon the lips of faith4     
7,ingersoll's      ,interviews1 p4 #di47
      ,ask and it shall be given thee is
 an erroneous and immoral  teaching4 ,it
 is false4 ,it is not true that people  
get what they  pray for4 ,we hear pious 
persons praying1 ,give us this day our  
daily  bread1 but none of them expect to
 get their bread in that way4 ,what  an 

irresistible smile would wrinkle the    
faces of the devout if a poor  widow    
should pray3 ,give us this day our daily
 coal1 and another of  the praying      
circle should ask1 ,give us this day our
 daily potatoes1  and another should    
beg1 ,give us this day our daily        
beefsteak4    ,while no one expects to  
get his daily supplies in answer to     
prayer1  yet millions of pious souls are
 scandalized if you doubt the efficacy  
of prayer4 ,they will admit that they   
have to work for their daily  bread1 but
 after all ,god gives it to us just the 
same4 ,he gives  it to the sinner who   
does not pray in the same manner1 that  
is1  if he labors he earns his own      
bread4    ,in vain the seamstress in her
 sickness and poverty1 prays1 ,give  us 
this day our daily bread4 ,she dies with
 these her last words on  her lips4     
,in vain the noble souls who have been  
thrown into prison for daring  to tell  
and defend the truth1 have fervently    
appealed to the judge  of all the earth 

for freedom4    ,in vain the martyr     
looked to heaven for deliverance4       
,faith in ,prayer4    ,i will close this
 letter with a little incident1 the     
story of which  may not be so startling1
 but it is true4 ,it is a story of child
  faith4 ,johnny ,quinlan1 of ,evanston1
 has the most wonderful confidence  in  
the efficacy of prayer1 but he thinks   
that prayer does not succeed  unless it 
is accompanied with considerable        
physical strength4 ,he  believes that   
adult prayer is a good thing1 but doubts
 the efficacy  of juvenile prayer4      
,he has wanted a ,jersey cow for a good 
while1 and tried prayer1 but  it didn't 
seem to get to the central office4 ,last
 week he went to a  neighbor who is a   
,christian and believer in the efficacy 
of prayer1  also the owner of a ,jersey 
cow4    ',do you believe that prayer    
will bring me a yaller ,jersey cow8'    
said  ,johnny4    ',why1 yes1 of course4
 ,prayer will remove mountains4 ,it will
 do  anything4'    ',well1 then1 suppose

 you give me the cow you've got and pray
 for  another one4' 7,bill ,nye47       
,a ,specimen ,prayer4    ,o ,lord1 our  
,heavenly ,father1 thou who dwellest in 
heaven flattery  ,thou art the creator  
and preserver of all things2 flattery we
 thank  ,thee that we live and move and 
have our being2 ,imagine a response of1 
',you are quite welcome1 ,i am sure1'   
that we are neither dead nor            
damned--for hadst ,thou visited one sin 
in a thousand1 we should be  beyond the 
reach of hope and mercy4 ,he's not just1
 or ,he would have  done it4 ,thousands 
of our fellow mortals1 as good by nature
 as we1  and far better by practice1 are
 now trying the unalterable laws of  an 
unending eternity4 ,not a very good     
comment on ,his justice4 ,yet  we have  
by ,his partiality still another        
opportunity to make our  calling and    
election sure4 ,we come before ,thee1 ,o
 ,lord1 to ask the  forgiveness of our  
sins4 ,must have indulgence4 ,o ,lord1  
look in mercy  on us and remember us in 

thy love4 ,o we pray ,thee that ,thou   
wouldst  prosper ,thy cause4 ,he hadn't 
thought of that for sometime before4 ,o 
send more laborers into the harvest1 for
 the harvest is great and  the laborers 
are few1 another piece of information4  
,o ,lord1 hasten  the time when all     
shall know ,thee from the least unto the
 greatest  ,we are satisfied that you   
are not diligent enough in this matter1 
and we want you to hurry up4 ,o ,lord1  
check the progress of evil ,you  ought  
to know enough to do it without being   
told1 and promote the  cause of truth1  
which you would do1 if you were as much 
interested  in the matter as we are4 ,o 
,lord1 hear our prayer ,do pay attention
  and don't forget in an hour1 like a   
stupid dolt1 what we have been  telling 
you1 and answer our petitions4 ,and in  
the end1 when we are  called to die1    
save us which on account of our         
unworthiness1 you may  not do1 or on    
account of your forgetfulness you may   
neglect1 and leave  us the subject of   

one of the devil's infernal jokes1 and  
the praise1  and the honor1 and the     
glory1 we will ascribe through endless  
ages to  ,thee4 ,a great consideration1 
which will certainly be some inducement 
to you to save1--only just think what an
 advantage such an arrangement  will be 
to you4 ,all of which we ask for ,jesus'
 sake1 ,amen4      7,newspaper          
,clipping47          ,the ,boston ,man's
 ,prayer4    ,oh ,god1 if there be a    
,god1 save my soul if ,i have a soul1   
from hell  if there is a hell1 ,amen1 if
 it is necessary4          ,prayer an   
,echo4                    ',from the    
earliest dawn of ,nature's birth1       
,since sorrow and sin first darkened the
 earth2                  ,from sun to   
sun1 from pole to pole1                 
,where'er the waves of ,humanity roll1  
,the breezy robe this planet wears      
,has quivered and echoed with countless 
prayers4                  ,each hour a  
million knees are bent1                 
,a million prayers to heaven are sent2  

,there's not a summer beam but sees     
,some humble suppliant on his knees2    
,there's not a breeze that murmurs by   
,but wafts some faithful prayer on high2
                  ,there's not a woe    
afflicts our race                  ,but 
someone bears to the ,throne of ,grace2 
,and for every temptation our souls may 
meet                  ,we ask for grace 
at the ,mercy ,seat4                  99
 99 99 99 99 99 99 99 99 99 99 99       
,the beams smile on1 and heaven serene  
,still bends1 as though no prayers had  
been2                  ,and the breezes 
moan1 as still they wave1               
,when man is powerless1 heaven cannot   
save4                                   
--,charles ,stevenson4          ,other  
,worldliness4    ,it seems to some      
people selfish for one to attempt to    
live in the  personal enjoyment of this 
world1 but to lend all one's energies   
toward gaining heaven is to them just   
right4 ,caring for one's health  and    
family is selfishness1 but struggling to

 save one's soul is the  noblest work of
 life4    ,the truth is ,christian      
doctrines are purely selfish4 ,when man 
does  certain duties1 as they are       
called1 because he wants to get to      
heaven1  his conduct is intensely       
selfish4 ,the gospel constantly invites 
the  followers of ,jesus to act1 from   
the consideration that great is your    
reward in heaven4 ,very many ,christians
 say that if it were not for  the hope  
of future reward1 they would not try to 
do right4 ,in other  words they confess 
that they do not act from moral motives4
 ,they are  moved by the selfish motives
 of other worldliness4 ,to act morally  
we  must do right because it is right   
and for no other consideration4 ,when   
we look beyond the act to see how much  
we are going to make out of it1  then   
our conduct is not moral4 ,he who is    
going through the performance  of duties
 because he wants to get to heaven1 has 
yet to learn the  meaning of morality4  
,christianity is ,intolerant4           

,revelation does not admit of two sides 
to religious questions4 ,there  is only 
one side1 say the ,moodys and ,talmages1
 and that side is  ,god's side4 ,we have
 no right to question ,holy ,writ4 ,we  
must accept  it4 ,believe or be damned1 
does not admit of the latitude of free  
thought1 or the right of reason to      
question the authority of the ,bible4   
,reason is 'carnal1' says the ,christian
 idolator1 and you cannot rely  upon    
it--only trust in ,jesus and you are    
saved4    ,the following historical     
facts prove beyond question that        
intolerance  is the very soul of        
,christianity3    ,when any step was    
taken to establish a system of permanent
  institutions1 which might effectually 
protect liberty from the  invasions of  
power in general1 the church always     
ranged herself on  the side of          
despotism4 7,guizot's ,history of       
,civilization in ,europe1  p4 #aed47    
,persecution for religious heterodoxy1  
in all its degrees1 was in  the         

sixteenth century1 the principle as well
 as the practice of every  church4      
7,hallam's ,middle ,ages1 vol4 #b1 p4   
#dh47    ,when ,queen ,mary1 the first  
queen of ,england1 had burned ,latimer1 
,ridley and others1 and her ministers   
had chided her for it1 she replied  that
 she did not think ,god could be angry  
with her for burning the  heretics a few
 hours in this world1 for their heresy1 
since he was  going to burn them        
eternally in the next world for the same
 thing4    ,here you have the           
unadulterated article4 ,it is nothing1  
if not  intolerant1 and in every age and
 country1 with sword and hand1  has     
commanded the trembling people to       
believe or be damned4 ,and  the         
,christian who does not do his utmost   
toward having heretics and  infidels    
burned at the stake1 is trying to be    
better than his ,god4          ,hell1   
,hades1 ,gehenna1 ,sheol4    ,how many  
mortals have been frightened out of     
their senses by the  false alarm of fire

 in the next world4 ,preachers have     
pictured  to mothers their children who 
died without the sacraments of the      
church being administered to them1 as   
rolling on the fiery billows of  hell4  
,parents have been demented by such     
descriptions1 and have gone  to lunatic 
asylums1 or to their graves in          
consequence4 ,millions thus  frightened 
have joined the church1 and confessed   
belief in the creed1  although they may 
not have known the meaning of a single  
article of  it4 ,but once having avowed 
their adherence to the church have lived
  lives of hypocrisy ever afterward     
because they had not the honor  and the 
courage to break away from their        
bondage4 ,what stories the  pulpit has  
related of ,infidels being struck dead  
for profanity and  blasphemy4 ,these    
holy pulpit alarmists will have much to 
answer for  if there is any such thing  
as a judgment day or a ,god in ,israel4 
,it is plain that ,jesus taught the     
doctrine of future1 if not endless      

punishment4 ,it was endless punishment  
to those who committed the  unpardonable
 sin3 ,and whosoever speaketh a word    
against the ,son of  man1 it shall be   
forgiven him2 but whosoever speaketh    
against the  ,holy ,ghost1 it shall not 
be forgiven him1 neither in this world1 
neither in the world to come4 7,mat4 #ab
 3 #cb47    ,other passages may be cited
 to show that ,jesus taught the horrible
  doctrine of eternal torment1 and all  
efforts on the part of modern           
commentators to explain away hell are in
 vain4 ,and these shall  go away into   
everlasting punishment1 but the         
righteous into life  eternal4 7,mat4 #be
 3 #df47    ,if these words do not teach
 the doctrine of endless torment1 it    
would  be a hard matter to express it in
 the vernacular4          ,pictures of  
,hell4    ,john ,bunyan describes this  
interesting locality1 and its           
inhabitants  thus3 ,all the devils in   
hell will be with thee howling and      
roaring1  screeching and yelling in such

 a manner that1 thou wilt be at thy wits
  end1 and be ready to run stark mad    
from anguish and torment4 99 99 99 ,here
  thou must lie and fry1 and scorch1 and
 broil1 and burn forevermore4    ,the   
father of ,new ,england theology1       
,jonathan ,edwards1 portrays his  own   
imagination after this fashion3    ,the 
saints in glory will be far more        
sensible1 how dreadful the wrath  of    
,god is1 and will better understand how 
terrible the sufferings  of the damned  
are1 yet this will be no occasion of    
grief to them1  but rejoicings4 ,they   
will not be sorry for the damned3 it    
will cause  no uneasiness or            
dissatisfaction to them1 but on the     
contrary when  they see this sight1 it  
will occasion rejoicing1 and excite them
 to  joyful praises4    ,dr4 ,emmons    
reveals his own true inwardness by      
giving it the following  description3   
,the happiness of the elect in heaven   
will in part consist of watching  the   
torment of the damned in hell4 ,among   

these it may be their  own children1    
parents1 husbands1 wives and friends on 
earth4 ,one  part of the business of the
 blest is to celebrate the doctrine of  
reprobation4 ,while the decree of       
reprobation is eternally executing  on  
the vessels of wrath1 the smoke of their
 torment will be eternally  ascending in
 view of the vessels of mercy who       
instead of taking the  part of those    
miserable objects will sing1 ,amen1     
hallelujah3 praise  the ,lord4          
,again1 he says3 ,when they 7the saints7
 see how great the misery is  from which
 ,god hath saved them and how great a   
difference he hath  made between their  
state and the state of others who were  
by nature1  and perhaps by practice no  
more sinful and ill deserving than they1
  it will give them more a sense of the 
wonderfulness of ,god's grace  to them  
in making them so to differ4 ,the sight 
of hell-torments will  exalt the        
happiness of the saints forever4        
,where saints and angels from their     

blest abode1  ,chanting loud hallelujahs
 to their ,god4  ,look down on sinners  
in the realm of woe  ,and draw fresh    
pleasures from the scenes below4        
,the ,rev4 ,thomas ,button1 describes   
the bottomless character of his  fancies
 thus3    ,the godly wife shall applaud 
the justice of the judge in the         
condemnation of her ungodly husband4    
,the godly husband shall say1  ,amen6 to
 the damnation of her who lay in his    
bosom4 ,the godly parent  shall say     
hallelujah6 at the passing of the       
sentence upon the ungodly  child4 ,and  
the godly child1 shall from his heart1  
approve the damnation  of his wicked    
parents who begot him1 and the mother   
who bore him4    ,thomas ,vincent1 a    
reverend1 raves after this fashion3     
,this will  fill them1 the saints1 with 
astonishing admiration and joy1 when    
they see some of their near relatives   
going to hell2 their fathers1  their    
mothers1 their children1 their husbands1
 their wives1 their  human friends1 and 

companions while they themselves are    
saved4 99 99 99  ,those affections they 
now have for relatives out of ,christ   
will cease1  and they will not have the 
least trouble to see them sentenced to  
hell and thrust into the fiery furnace4 
,my thoughts on awful subjects roll1    
,damnation and the dead2                
,what horrors seize the guilty soul     
,upon a dying bed4                ,where
 endless crowds of sinners lie1         
,and darkness makes their chains2       
,tortured with keen despair they cry1   
,yet wait for fiercer pains4            
,then swift and dreadful she descends   
,down to the fiery coast                
,amongst abominable fiends1             
,herself a frighted ghost4              
,adore and tremble1 for your ,god       
,is a consuming fire2              ,his 
jealous eyes with wrath inflame1        
,and raise his vengeance higher4        
,almighty vengeance1 how it burns6      
,vast magazines of plagues and storms   
,lie treasured for his foes4      ,these

 grisly rhymes full of horrors are found
 in one of ,watt's hymn  books written  
in ,england in the early part of the    
last century1  but they are omitted from
 all modern hymn books4    ,tertullian  
finds great joy in the idea of seeing   
his enemies in hell4    ,what shall be  
the magnitude of that scene6 ,how shall 
,i laugh6 ,how  shall ,i rejoice6 ,how  
shall ,i triumph when ,i behold so many 
and such  illustrious kings1 who were   
said to have mounted into heaven1       
groaning  with ,jupiter their god1 in   
the lowest darkness of hell4 7,quoted by
  ,lecky1 ,rationalism in ,europe1 vol4 
#a1 p4 #cbi47    ,one great objection to
 the ,old ,testament is the cruelty said
 to  have been commanded by ,god1 but   
all the cruelties recounted in the  ,old
 ,testament ceased with death4 ,the     
vengeance of ,jehovah stopped at  the   
portal of the tomb4 ,he never threatened
 to avenge himself upon  the dead2 and  
not one word1 from the first mistake in 
,genesis to the  last curse of ,malachi1

 contains the slightest intimation that 
,god  will punish in another world4 ,it 
was reserved for the ,new ,testament  to
 make known the frightful doctrine of   
eternal pain4 ,it was the  teacher of   
universal benevolence who rent the veil 
between time and  eternity1 and fixed   
the horrified gaze of man on the lurid  
gulfs of  hell4 ,within the breast of   
non-resistance was coiled the worm that 
never dies4 7,ingersoll's ,reply to     
,black47    ,is it necessary that heaven
 should borrow its light from the glare 
of hell8 ,infinite punishment is        
infinite cruelty1 endless injustice1    
immortal meanness4 ,to worship an       
eternal gaoler hardens1 debases1  and   
pollutes the soul4 ,while there is one  
sad and breaking heart in  the universe1
 no perfectly good being can be         
perfectly happy4 ,against  the          
heartlessness of this doctrine every    
grand and generous soul  should enter   
its solemn protest4 ,i want no part in  
any heaven where  the saved1 the        

ransomed1 and the redeemed drown with   
merry shout the  cries and sobs of      
hell--in which happiness forgets        
misery--where the  tears of the lost    
increase laughter and deepen the dimples
 of joy4 ,the  idea of hell was born of 
ignorance1 brutality1 fear1 cowardice1  
and  revenge4 ,this idea tends to show  
that our remote ancestors were the      
lowest beasts4 ,only from dens1 lairs1  
and caves--only from mouths  filled with
 cruel fangs--only from hearts of fear  
and hatred--only  from the conscience of
 hunger and lust--only from the lowest  
and  most debased1 could come this most 
cruel1 heartless1 and absurd of  all    
dogmas4 7,ingersoll's ,reply to ,black47
    ,a religion that teaches a mother   
that she can be happy in heaven1  with  
her children in hell--in everlasting    
torment--strikes at the  very roots of  
family affection4 ,it makes the human   
heart stone4 ,love  that means no more  
than that1 is not love at all4 ,no heart
 that has  ever loved can see the object

 of its affection in pain1 and itself   
be happy4 ,the thing is impossible4 ,any
 religion that can make that  possible  
is more to be dreaded than war or famine
 or pestilence or  death4 ,it would eat 
out all that is great and beautiful and 
good in  this life4 ,it would make life 
a mockery and love a curse4 7,helen  ,h4
 ,gardener's ,men1 ,women1 and ,gods47  
,they divided the world into saints and 
sinners1 and all the saints  were going 
to heaven1 and all the sinners yonder4  
,now1 then1 you  stand in the presence  
of a great disaster4 ,a house is on     
fire1  and there is seen at a window the
 frightened face of a woman with  a babe
 in her arms1 appealing for help2       
humanity cries out1 ,will  some one go  
to the rescue8 ,they do not ask for a   
,methodist1 ,baptist1  or a ,catholic2  
they ask for a man4 ,all at once there  
starts from the  crowd one that nobody  
ever suspected of being a saint2 one may
 be1  with a bad reputation2 but he goes
 up the ladder and is lost in the  smoke

 and flame2 and a moment after he       
emerges1 and the great circles  of      
flames hiss around him2 in a moment more
 he has reached the window2  in another 
moment1 with the woman and child in his 
arms1 he reaches  the ground and gives  
his fainting burden to the by-standers1 
and the  people all stand hushed for a  
moment1 as they always do at such times1
  and then the air is rent with         
acclamations4 ,tell me that that man in 
going to be sent to hell1 to eternal    
flames1 who is willing to risk  his life
 rather than a woman and child should   
suffer from the fire  one moment6 ,i    
despise that doctrine of hell6 ,any man 
that believes  in eternal hell is       
afflicted with at least two diseases2   
petrifaction  of the heart and          
putrefaction of the brain4 7,ingersoll's
 ,ghosts47          ,the ,church        
,opposed to ,progress4    ,the church   
has opposed every reform and until quite
 recently1 almost  every useful         
invention4 ,in the ,england of          

,elizabeth it was declared  from the    
pulpit that the introduction of forks   
would demoralize the  people and provoke
 the divine wrath4 7,martyrdom of ,man1 
p4 #ch47    ,in the year #addd ,caxton  
published the first book ever printed in
  ,england4 ,in #adgd the then bishop of
 ,london1 in a convocation of his       
clergy1 said1 ,if we do not destroy this
 dangerous invention it will  one day   
destroy us4 ,that bishop was a prophet4 
,hume says3 ,it was remarkable that no  
physician in ,europe1 who had  reached  
the age of forty years1 ever to the end 
of his life adopted  ,harvey's doctrine 
of the circulation of the blood1 and    
that his  practice in ,london diminished
 extremely1 from the reproach drawn on  
him by that great and signal discovery4 
,so slow is the progress in  every      
science even when not opposed by        
factitious and superstitious            
prejudices4 7,hume's ,history of        
,england47    ,when ,buffon had         
published ,natural ,history1 in which   

was included his  ,theory of the ,earth1
 he was officially informed by the      
faculty of  theology in ,paris that     
several of his propositions were        
reprehensible  and contrary to the creed
 of the church4    ,and when ,columbus  
asserted the rotundity of the earth1 he 
was ridiculed  by the clergy1 who       
maintained that everything would roll   
off on the  other side and be consumed  
in the fires of hell1 if the world      
should  turn over4    ,benjamin         
,franklin's experiments with the        
lightning1 were condemned1  as he was   
only invoking upon himself the wrath of 
an angry ,god4    ,professor ,morse was 
freely ridiculed by the clergy for his  
attempt  to construct a telegraph4      
,roger ,bacon1 who invented spectacles  
and improved the telescope1  was accused
 of having sold himself to the devil4   
,it is scarcely necessary to recall the 
persecutions of ,copernicus1  ,bruno1   
and ,galileo on account of their        
discoveries in astronomy4    ,at ,eaton1

 in ,shelly's time1 ,chemistry was a    
forbidden thing4    ,we read in the life
 of ,locke that there was a meeting of  
the heads of  the houses of ,oxford1    
where it was proposed to censure and    
discourage  the reading of this essay   
7,on the ,human ,understanding7 and     
after  various debates1 it was concluded
 that without any public censure  each  
head of a house should endeavor to      
prevent its being read in  his own      
college4 7,spencer's ,social ,statics1  
p4 #cge47    ,with respect to the last1 
the grandest of all human undertakings  
7that is the circumnavigation of the    
earth7 it is to be remembered  that     
,catholicism had irrevocably committed  
itself to the dogma of a  flat earth1   
with the sky as a floor of heaven1 and  
hell in the under  world4 7,draper's    
,conflict1 p4 #bid47    ,the clergy for 
years have ridiculed ,darwinism1 and    
scouted the  philosophy of evolution1   
even after the best minds of ,europe had
  accepted it4 ,but after all their     

ridicule of ,darwinism1 when ,darwin    
had passed away the great heart of      
,england did not fail to show the       
esteem in which the people at large held
 him1 but lovingly laid his  remains to 
rest in ,westminster abbey with the dust
 of her noblest dead4    ,it is in the  
very nature of ,christianity to         
persecute4 ,it cannot  live on terms of 
equality with anything on earth4 ,it    
must rule4 ,it  must be supreme1 and all
 institutions and all individuals must  
obey its mandates4 ,it has in all of its
 vocabulary no such word as  liberty4   
,every knee must bow to it1 every tongue
 confess its authority1  and every      
pocket--pay it tithes4 ,and so gigantic 
has been its power  that obedience in   
every age has been almost universal4    
,millions  have professed to obey the   
despot who have had no idea of what     
they were professing1 and hence had not 
so much even an a dream of  liberty4    
,poor man has been trampled in the dust1
 and sometimes used  as food for cannon1

 to satisfy the ambition of pope or     
king1 and when  not serviceable in that 
way1 he was forced to worship ,god and  
serve  the priests4    ,let every soul  
be subject unto the higher powers4      
7,rom4 #ac 3  #a47 ,that is1 the higher 
powers are the priests4 ,the            
commandments of  these higher powers are
 expressed in such words as submit1     
obey1  serve1 pay tithes1 believe1--and 
to heed them is to lose the  higher     
opportunities of manhood4               
,,protestant ,,persecutions4    ,william
 ,cobbett on the ,english ,church4--,a  
,letter to ,lord ,tenderten1  ,lord     
,chief ,justice of ,england1 ,april #f1 
#ahbi4    ,my ,lord3 ,i have read the   
report of your lordship's speech made on
  the #dth inst4 on the second reading  
of the ,catholic bill2 and there  is one
 passage of it on which ,i think it my  
duty thus publicly to  remark4 ,the     
passage to which ,i allude relates to   
the character of  the law established   
church1 and also to the probable fate   

that will1  in consequence of this bill1
 attend her in ,ireland4    ,first1     
then1 my lord1 let us take your         
proposition 'that there  in no church so
 tolerant as this4' ,i am sure your     
lordship has  never read her history2 ,i
 am sure you have not4 ,if you had you  
never would have uttered these words4   
,not being content to deal in  general  
terms1 ,i will not say she has been1 and
 was from the outset1  the most         
intolerant church that the world ever   
saw2 that she started  at first armed   
with halters1 ripping-knives1 axes1 and 
racks2 that  her footsteps were marked  
with blood1 while her back bent under   
the  plunder of her innumerable innocent
 victims2 and that for refinement  in   
cruelty and extent of rapacity she never
 had an equal1 whether  corporate or    
sole4 ,i will not thus speak of her in  
general terms1  but ,i will lay before  
your lordship some historical facts1 to 
make  good that contradiction which ,i  
have given to your words4 ,i assert     

that this law-church is the most        
intolerant church ,i ever read or  heard
 of2 and this assertion ,i now proceed  
to make good4    ,this church began to  
exist in #aedg1 and in the reign of     
,edward  ,,vi4 ,until now the religion  
of the country had been for several     
years1 under the tyrant ,henry ,,viii41 
a sort of mongrel2 but now it  became   
wholly ,protestant by law4 ,the         
,articles of ,religion and the  ,common 
,prayer-book were now drawn up1 and were
 established by acts of  ,parliament4   
,the ,catholic altars were pulled down  
in all the churches2  the priests1 on   
pain of ouster and fine1 were compelled 
to teach the  new religion1 that is to  
say1 to be apostates2 and the people who
 had  been born and bred ,catholics were
 not only punished if they heard mass1  
but were also punished if they did not  
go to hear the new parsons2  that is to 
say1 if they refused to become          
apostates4 ,the people1  smarting under 
this tyranny1 rose in insurrection in   

several parts1  and1 indeed1 all over   
the country4 ,they complained that they 
had been  robbed of their religion1 and 
of the relief to the poor which the old 
church gave2 and they demanded that the 
mass and the monasteries should  be     
restored1 and that the priests should   
not be allowed to marry4 ,and  how were 
they answered8 ,the bullet and bayonet  
at the hands of ,german  troops         
slaughtered a part1 caused another part 
to be imprisoned and  flogged1 and the  
remainder to submit1 outwardly1 at      
least1 to the  law-church4 ,and now mark
 this tolerant and merciful church4     
,many of the  old monastics and priests1
 who had been expelled from their       
convents  and livings1 were compelled to
 beg their bread about the country1 and 
thus found subsistence among the pious  
,catholics4 ,this was an eye-sore  to   
the law-church1 who deemed the very     
existence of these men1 who  refused to 
apostatize1 a libel on her4 ,therefore1 
in company1 actually  in company with   

the law that founded the new church came
 forth a law  to punish beggars1 by     
burning them in the face with a red-hot 
iron  and by making them slaves for two 
years1 with power in their masters  to  
make them wear an iron collar4 ,your    
lordship must have read this  act of    
,parliament1 passed in the first year of
 the first ,protestant  reign1 and      
coming forth in company with the ,common
 ,prayer-book4 ,this  was tolerant work1
 to be sure2 and fine proof we have here
 of this  church being 'favorable to    
civil and religious liberty4' ,not      
content  with stripping these faithful  
,catholic priests of their livings2  not
 content with turning them out upon the 
wide world2 this tolerant  church must  
cause them to perish with hunger or be  
branded slaves4    ,such was the        
tolerant spirit of this church when she 
was young4 ,as  to her burnings under   
,cranmer 7who made the prayer book71    
they  are hardly worthy of particular   
notice1 when we have before us the      

sweeping cruelties of this first        
,protestant reign1 during which1  short 
as it was1 the people of ,england       
suffered so much that the  suffering    
actually thinned their numbers2 it was a
 people partly  destroyed1 and that1    
too1 in the space of about six years2   
and this  is acknowledged even in acts  
of ,parliament of that day4 ,but this   
law-church was established in reality   
during the reign of ,elizabeth1  which  
lasted forty-five years2 that is1 from  
#aeeh to #afjc2 and though  this church 
has always kept up its character1 even  
to the present day1  its deeds during   
this long reign are the most remarkable4
    ,elizabeth established what she     
called 'a court of high commission'     
consisting chiefly of bishops of your   
lordship's 'most tolerant  church1' in  
order to punish all who did not conform 
to her religious  creed1 she being 'the 
head of the church4' ,this commission   
was  empowered to have control over the 
'opinions' of all men1 and to  punish   

all men according to their 'discretion1 
short of death4' ,they  had power to    
extort evidence by prison or the rack4  
,they had power  to compel a man 7on    
oath7 to 'reveal his thoughts1' and to  
'accuse  his friend1 brother1 parent1   
wife1 or child2' and this1 too1 on      
'pain of death4' ,these monsters1 in    
order to 'discover priests1'  and to    
crush the old religion1 'fined1         
imprisoned1 racked1' and  did such      
things as would have made ,nero shudder 
to think of4 ,they  sent hundreds to the
 rack in order to get from them         
confessions1  'on which confession many 
of them were put to death4'    ,i have  
not room to make even an enumeration of 
the deeds of religious  persecution     
during this long and 'tolerant' reign2  
but ,i will state  a few of them3    #a4
 ,it was death to make a new ,catholic  
priest within the kingdom4    #b4 ,it   
was death for a ,catholic priest to come
 into the kingdom  from abroad4    #c4  
,it was death to harbor a ,catholic     

priest coming from abroad4    #d4 ,it   
was death to confess to such a priest4  
#e4 ,it was death for any priest to say 
mass4    #f4 ,it was death for any one  
to hear mass4    #g4 ,it was death to   
deny1 or not to swear1 if called on1    
that this  woman was the head of the    
church of ,christ4    #h4 ,it was an    
offense 7punishable by heavy fine7 not  
to go to the  ,protestant church4 ,this 
fine was #bj a lunar month1 or #bej a   
year1  and of our present money #c1bej a
 year4 ,thousands upon thousands        
refused to go to the law-church2 and    
thus the head of the church sacked      
thousands upon thousands of estates6    
,the poor conscientious ,catholics  who 
refused to go to the 'most tolerant     
church1' and who had no money  to pay   
fines1 were crammed into the jails until
 the counties petitioned  to be relieved
 from keeping them4 ,they were then     
discharged1 being  first publicly       
whipped1 and having their ears bored    
with a red-hot  iron4 ,but this very    

great 'toleration' not answering the    
purpose1  an act was passed to banish   
for life all these non-goers to church1 
if they were not worth twenty pounds1   
and1 in case of return they  were to be 
punished with death4    ,i am1 my lord1 
not making loose assertions here2 ,i am 
all along  stating from acts of         
,parliament1 and the above form a small 
sample of  the whole2 and this your     
lordship must know well4 ,i am not      
declaiming1  but relating undeniable    
facts2 with facts of the same character1
 with  a bare list1 made in the above   
manner1 ,i could fill a considerable    
volume4 ,the names of the persons put to
 death merely for being  ,catholics1    
during this long and dreary reign1      
would1 especially if  we were to include
 ,ireland1 form a list ten times as long
 as that of  our army and navy1 both    
taken together4 ,the usual mode of      
inflicting  death was to hang the victim
 for a short time1 just to benumb his or
  her faculties1 then cut down and      

instantly rip open the belly1 and  tear 
out the heart1 and hold it up1 fling the
 bowels into the fire1  then chop off   
the head1 and cut the body into         
quarters1 then boil  the head and       
quarters1 and then hang them up at the  
gates of cities1  or other conspicuous  
places4 ,this was done1 including       
,ireland1 to  many hundreds of persons1 
merely for adhering to the church in    
which  they had been born and bred4     
,there were one hundred and eighty-seven
  ripped up and boiled in ,england in   
the years from #aegg to #afjc2  that is 
to say1 in the last twenty-six years of 
,elizabeth's reign2  and these might all
 have been spared if they would have    
agreed to go  to church and hear the    
,common ,prayer6 ,all1 or nearly all of 
them were  racked before they were put  
to death2 and the cruelties in prison1  
and the manner of execution1 were the   
most horrible that can be  conceived4   
,they were flung into dungeons1 kept in 
their filth1 and  fed on bullock's      

liver1 boiled and unwashed tripe1 and   
such things  as dogs are fed on4        
,edwards ,genings1 a priest1 detected in
 saying  mass in ,holborn1 was after    
sentence of death offered his pardon if 
he  would go to church2 but having      
refused to do this1 and having at the   
place of execution boldly said that he  
would die a thousand deaths  rather than
 acknowledge the ,queen to be the       
spiritual head of the  church1          
,topliffe1 the attorney-general1 ordered
 the rope to be cut  the moment the     
victim was turned off1 'so that' 7says  
this historian7  'the priest being      
little or nothing stunned1 stood on his 
feet casting  his eyes toward heaven1   
till the hangman tripped up his heels1  
and  flung him on the block1 where he   
was ripped up and quartered4' ,he was   
so much alive even after the boweling   
that he cried with a loud voice1  ',oh6 
it smarts6' ,and then he exclaimed1     
',sancte ,gregorie1 ora pro me1'  while 
the hangman having sworn a most wicked  

oath cried1 ',zounds6 his  heart is in  
my hand1 and yet ,gregory is in his     
mouth6'--,wm4 ,cobbett4    ,for         
centuries the ,irish were killed like   
game4 ,we know not a few  good          
,englishmen who would be convulsed with 
the story of the murder  of ,smith or   
,jones1 but whom the killing of an      
,o',tool or ,o',dacherty1  or any ',o'' 
or ',mac' would not move in the least4  
,that be it  remembered in #ahbe4 ,the  
collection of tithes alone cost a       
million  lives4 ,henry ,,viii4          
aggravated all the outrages ever        
committed1  and was determined the faith
 of the ,irish should undergo a radical 
,protestant conversion4 ,raleigh        
butchered ,limerick garrison in cold    
blood after ,lord ,grey had selected    
seven hundred to be hanged4 ,james  ,i4 
confiscated one-tenth of all the land in
 ,ireland and destroyed  thousands of   
lives for religion's sake4 ,protestant  
rectors kept private  prisons for       
confining all who dissented from their  

faith4 ,dr4 ,leland1  a ,protestant     
clergyman1 wrote that the favorite      
object of the ,english  ,parliament was 
the total extermination of all the      
,catholics in ,ireland4    ,cromwell    
began by massacreing for three days the 
garrison of ,drogheda  after quarter had
 been promised4 ,whole towns were put up
 and sold4 ,the  ,catholics were        
banished from three-fourths of ,ireland 
and confined  to ,connaught1 and after a
 certain day every one found outside    
were  shot or hung4 ,fleetwood1 the     
reverend1 said the ,lord will appear in 
this work4 ,on every wolf's scalp and   
priest's head a premium of #e  was      
offered6 ,young girls and boys were     
gathered up by the thousands  and       
carried to the ,west ,indies4 ,so by    
#afeb was once populous ,ireland  so    
devastated that an occupied house was a 
curiosity and commented  on4 ,says one  
writer1 ,s4 ,w4 ,petry1 ',there perished
 in #afda over  six hundred thousand    
lives whose blood somebody must atone to

 ,god  for4' 7,newspaper article47      
,the sword of the church was unsheathed 
and the world was at the mercy  of      
ignorant and infuriated priests1 whose  
eyes feasted on the agonies  they       
inflicted4 ,acting as they believed1 or 
pretended to believe1  under the command
 of ,god2 stimulated by the hope of     
infinite reward  in another             
world--hating heretics with every drop  
of their bestial  blood2 savage beyond  
description2 merciless beyond           
conception--these  infamous priests in a
 kind of frenzied joy1 leaped upon the  
helpless  victims of their rage4 ,they  
crushed their bones in iron boots2 tore 
their quivering flesh with iron hooks   
and pincers2 cut off their  lips and    
eyelids2 pulled out their nails1 and    
into the bleeding  quick thrust needles2
 tore out their tongues2 extinguished   
their  eyes2 stretched them upon racks2 
flayed them alive2 crucified them  with 
their heads downward2 exposed them to   
wild beasts2 burned them  at the stake2 

mocked their cries and groans2 ravished 
their wives2  robbed their children1 and
 then prayed ,god to finish the holy    
work  in hell4 ,millions upon millions  
were sacrificed upon the altars of      
bigotry4 ,the ,catholic burned the      
,lutheran1 the ,lutheran burned the     
,catholic1 the ,episcopalian tortured   
the ,presbyterian1 the ,presbyterian    
tortured the ,episcopalian4 ,every      
denomination killed all it could of     
every other1 and each ,christian felt in
 duty bound to exterminate every  other 
,christian who denied the smallest      
fraction of his creed4444 ,they  have   
imprisoned and murdered each other1 and 
the wives and children  of each other4  
,in the name of ,god every possible     
crime has been  committed1 every        
conceivable outrage has been            
perpetrated4 ,brave men1  tender and    
loving women1 beautiful girls1 and      
prattling babes have  been exterminated 
in the name of ,jesus ,christ4 ,for more
 than fifty  generations the church has 

carried the black flag4 ,her vengeance  
has  been measured only by her power4   
,during all these years of infamy  no   
heretic has ever been forgiven4 ,with   
the heart of a fiend she has  hated2    
with the clutch of avarice she has      
grasped2 with the jaws of  a dragon she 
has devoured2 pitiless as famine2       
merciless as fire2  with conscience of a
 serpent2 such is the history of the    
church of  ,god4 7,ingersoll's ,heretics
 and ,heresies47                ,,the   
,,puritans ,,intolerant4    ,capital    
,laws of ,connecticut1 ,established by  
the ,general ,court1  ,december #a1     
#afdb4    #a4 ,if any man after legal   
conviction shall have or worship any    
other  ,god but the ,lord ,god1 he shall
 be put to death4 7,deut4 #ac 3 #f2 #ag 
3  #b1 #c1 and ,ex4 #bb 3 #bj47    #b4  
,if any man or woman be a witch 7that   
is1 hath or consulteth with a  familiar 
spirit7 they shall be put to death4     
7,ex4 #bj 3 #ah2 ,lev4 #bj 3  #bg2      
,deut4 #ah 3 #aj1 #aa47    #c4 ,if any  

person shall blaspheme the name of ,god1
 the ,father1 ,son  or ,holy ,ghost1    
with direct1 express1 presumptuous1 or  
high-handed  blasphemy1 or shall curse  
,god in the like manner1 he shall be put
 to  death4 7,lev4 #bd 3 #ae1 #af47     
#d4 ,if any person shall commit any     
wilful murder1 which is manslaughter    
committed upon malice1 hatred1 or       
cruelty1 not in a man's necessary  and  
just defense nor by mere casualty       
against his will1 he shall be  put to   
death4 7,ex4 #ba 3 #ab1 #ac1 #ad2 ,numb4
 #ce 3 #cj1 #ca47    #e4 ,if any person 
shall slay another through guile1 either
 by poisoning1  or other such devilish  
practice1 he shall be put to death4     
7,ex4  #ba 3 #ad47    #f4 ,if any man or
 woman shall lie with a beast or brute  
creature1 by  carnal copulation1 they   
shall surely be put to death1 and the   
beast  shall be slain and buried4 7,lev4
 #bj 3 #ae1 #af47    #g4 ,if any man lie
 with mankind as he lieth with a woman1 
both of  them have committed            

abomination1 they both shall surely be  
put to  death4 7,lev4 #bj 3 #ac47    #h4
 ,if any person committeth adultery with
 a married or espoused wife1  the       
adulterer and the adulteress shall      
surely be put to death4 7,lev4  #bj 3   
#aj2 #ah 3 #bj2 ,deut4 #bb 3 #bc1 #bd47 
#i4 ,if any man shall forcibly and      
without consent ravish a maid or  woman1
 that is lawfully married or contracted1
 he shall be put to  death4 7,deut4 #bb 
3 #be47    #aj4 ,if any man shall steal 
a man or mankind1 he shall be put to    
death4 7,ex4 #ba 3 #af47    #aa4 ,if any
 man rise up by false witnesses1        
wittingly and of purpose  to take away  
any man's life he shall be put to death4
 7,deut4 #ai 3  #af1 #ah1 #ai47    #ab4 
,if any man shall conspire or attempt   
any invasion1 insurrection1  or         
rebellion against the commonwealth1 he  
shall be put to death4    ,all these are
 copied from the capital laws of        
,massachusetts1  established 7with her  
,body of ,liberties7 ,december1         

#afda1--;except  the ninth 7against rape
 of a married or betrothed woman71 which
 was  enacted by ,massachusetts in      
,june1 #afdb4 ,one of the ,massachusetts
 laws  punished manslaughter with death1
 was not adopted by ,connecticut1  and  
only the first clause of the            
,massachusetts law against conspiracy1  
rebellion1 etc4 was taken4 7,blue ,laws1
 ,true and ,false1 by ,trumbull47       
,december #afdb1 two additional capital 
laws were added to the statute  of      
,connecticut4 7,ibid4 p4 #ei47    #ac4  
,if any child or children about #af     
years old and of sufficient             
understanding1 shall curse or smite     
their natural father or mother1 he1  or 
they shall be put to death1 unless it   
can be sufficiently testified  that the 
parents have been unchristianly         
negligent in the education  of such     
children or so provoke them by extreme  
and cruel correction  that they have    
been forced thereunto1 to preserve      
themselves from  death or maiming4 7,ex4

 #ba 3 #ag1 #ae2 ,lev4 #bj 3 #i47       
#ad4 ,if a man have a stubborn and      
rebellious son of sufficient years  and 
understanding1 namely1 #af years of age1
 which will not obey the  voice of his  
father or mother1 and that when they    
have chastened him1  will not hearken to
 them1 then may his father and mother1  
being his  natural parents1 lay hold on 
him1 and bring him to the magistrates   
assembled in court and testify unto them
 that their son is stubborn and         
rebellious and will not obey their voice
 and chastisement1 but lives in  sundry 
notorious crimes1 such a son shall be   
put to death4 7,deut4 #ba 3  #bj1 #ba47 
,persuade men that when ascribing to the
 ,deity justice and mercy1  they are    
speaking of qualities generally distinct
 from those which  exist among          
mankind--qualities which we are         
altogether unable to  conceive1 and     
which may be compatible with acts which 
men would term  grossly unjust and      
unmerciful2 tell them that guilt may be 

entirely  unconnected with a personal   
act that millions of infants may be     
called into existence for a moment to be
 precipitated into a place of  torment1 
that vast nations may live and die1 and 
then be rased again  to endure          
never-ending punishment1 because they   
did not believe in a  religion of which 
they never heard1 or because a crime was
 committed  thousands of years before   
they were in existence2 convince them   
that  all this is part of a             
transcendentally perfect and righteous  
scheme1  and there is no imaginable     
abyss to which such a doctrine would not
  lead4 7,lecky's ,rationalism in       
,europe1 vol4 #a1 p4 #chd47    ,lecky   
proceeds to show that men who believe in
 salvation by the  church will always   
persecute dissenters1 and all history   
attests the  truth of his remarks4      
,catholics persecuted ,protestants2     
,protestants  persecuted ,puritans2 and 
,puritans1 in there turn1 persecuted    
other  dissenters4 ,nor did the work    

stop here2 though limited in their      
power1  yet these dissenters even to-day
 find ways by which they can persecute  
dissenters from them without resort to  
physical means4 ,there was not1  two    
centuries ago1 a single sect that did   
not uphold persecution4                 
,galileo4    ,for sixteen years the     
church had rest4 ,but in #afcb ,galileo 
ventured  on the publication of his work
 entitled ',the ,system of the ,world1' 
its object being the vindication of the 
,copernican doctrine4 ,he was  again    
summoned before the ,inquisition at     
,rome1 accused of having  asserted that 
the earth moves around the sun4 ,he was 
declared to have  brought upon himself  
the penalty of heresy4 ,on his knees    
with his  hand on the ,bible1 he was    
compelled to abjure1 and curse the      
doctrine  of the movement of the earth4 
,what a spectacle6 ,this venerable man1 
the most illustrious of his age1 forced 
by the threat of death to  deny facts   
which his judges as well as himself knew

 to be true6 ,he  was then committed to 
prison1 treated with remorseless        
severity  during the remaining ten years
 of his life1 and he was denied burial  
in consecrated ground4 ,must not that be
 false which requires for  its support  
so much imposture1 so much barbarity8   
,the opinions thus  defended by the     
,inquisition are now objects of derision
 to the whole  civilized world4         
7,draper's ,conflict ,between ,religion 
and ,science47          ,bruno4    ,on  
the #agth of ,february1 #afjj1 a vast   
concourse of people was  assembled in   
the largest open space in ,rome1        
gathered together by  the irresistible  
sympathy which men always feel1 with the
 terrible  and tragic in human          
existence4 ,in the center stood a huge  
pile of  faggots1 from out its logs and 
branches rose a stake1 crowding around  
the pile were eager and expectant faces1
 men of various ages and of  various    
characters1 but all for one moment      
united in a common feeling  of malignant

 triumph1 religion was about to be      
avenged2 a heretic  was coming to       
expiate on that spot the crime of open  
defiance to  the dogmas proclaimed by   
the church--the crime of teaching that  
the  earth moved1 and that there was an 
infinity of worlds4 ,the stake is       
erected for the 'maintenance and defense
 of the holy church1 and the  rights and
 liberties of the same4' ,whom does the 
crowd await8 ,giordano  ,bruno--the     
poet1 philosopher1 and heretic--the     
teacher of ,galileo's  heresy--the      
friend of ,sir ,philip ,sidney1 and the 
open antagonist  of ,aristotle4 ,a hush 
comes over the crowd4 ,the procession   
solemnly  advances1 the soldiers        
peremptorily clearing the way for it4   
,his face  is placid though pale4 ,they 
offer him the crucifix2 he turns his    
head2  he refuses to kiss it6 ',the     
heretic6' ,they show him the image of   
him  who died upon the cross for the    
sake of the living truth--he refuses    
the symbol6 ,a yell bursts from the     

multitude4    ,they chain him to the    
stake4 ,he remains silent4 ,will he not 
pray  for mercy8 ,will he not recant8   
,now the last hour has arrived--will  he
 die in his obstinacy1 when a little    
hypocrisy would save him from  so much  
agony8 ,it is even so2 he is stubborn   
and unalterable4 ,they  light the       
faggots2 the branches crackle2 the flame
 ascends2 the victim  writhes--and now  
we see him no more4 ,the smoke envelopes
 him2 but not a  prayer1 not a plaint1  
not a single cry escapes him4 ,in a     
little while  the wind has scattered the
 ashes of ,giordano ,bruno4 7,g4 ,h4    
,lewes's  ,history of ,philosophy47     
,what a contrast between this scene of  
manly honor1 of unshaken  firmness1 of  
inflexible adherence to the truth1 and  
that other  scene which took place more 
than fifteen centuries previously by the
  fireside in the hall of ,caiaphas the 
high priest1 when the cock crew1  and   
'the ,lord turned and looked upon       
,peter4' 7,luke #bb 3 #fa47 ,and yet  it

 is upon ,peter that the church has     
grounded her right to act as  she did to
 ,bruno4    ,but perhaps the day is     
approaching when posterity will offer an
  expiation for this great              
ecclesiastical crime1 and a statue of   
,bruno be unveiled under the dome of    
,st4 ,peter's at ,rome4 7,draper's      
,conflict ,between ,religion and        
,science47    ,a divine revelation must 
necessarily be intolerant of            
contradiction2  it must repudiate all   
improvement in itself1 and view with    
disdain  that arising from the          
progressive intellectual development of 
man4 7,draper's ,conflict ,between      
,religion and ,science47                
,torture4    ,the system 7of medival    
tortures7 was matured under the medival 
habit  of thought1 it was adopted by the
 inquisitors1 and it received its       
finishing touches from their ingenuity4 
,in every prison the crucifix  and the  
rack stood side by side1 and in almost  
every country the  abolition of torture 

was at last effected by a movement which
 the  church opposed1 and by men whom   
she cursed4 7,lecky's ,rationalism  in  
,europe1 vol4 #a1 p4 #ccc47    ,but the 
most powerful consideration with a truly
 benevolent man1  if he be a ,christian1
 for the extirpation of heresy by force1
 is the  belief that its unfortunate    
victims will suffer unending torments in
  hell4 ,not for a few days1 not for a  
few years must they suffer1 but         
forever4 ,under the burden of such an   
awful thought can the sincere1          
kind-hearted ,christian fold his arms   
and look calmly upon the efforts  of men
 who are spreading unbelief or heresy in
 every direction1  who are not only     
going to hell themselves1 but are taking
 with them  thousands of their fellow   
men4 ,is it not natural that the sincere
  ,christian1 having the power1 should  
suppress such opinions8 that if         
necessary he should resort to coercive  
measures8 that if new heresies  are     
constantly springing up he should punish

 some of the offenders  with severity1  
and thereby endeavor to deter others    
from leaving  the true faith8 ,under the
 influence of such a faith1 must not the
  desire for the suppression of the     
heresy be a measure of the desire  for  
the suppression of the most injurious   
and dangerous errors8 and  will not the 
zeal to destroy them be in proportion to
 the love of  truth and regard for the  
welfare of humanity8 ,will not1         
therefore1  the most sincere1 earnest1  
and devoted ,christians1 in an age of   
unquestioning faith1 be the most active 
and zealous persecutors8 ,on a  priori  
grounds we cannot help arriving at such 
a conclusion1 and the  facts of history 
attest the correctness of the conclusion
 thus arrived  at from a consideration  
of the natural effects of the doctrine  
that  certain opinions involve merit and
 others guilt4    ,it has been shown by 
,llorente that the men who founded the  
,inquisition  were men whose characters 
were free from the stains of vice1 and  

who were actuated in their cruel work of
 torturing and burning men1  by the most
 philanthropic motives4 ,many of the    
worst persecutors1  ,catholic and       
,protestant alike1 as ,mr4 ,buckle has  
mentioned1 have been  among the most    
conscientious of men and women4 ,their  
cruelty was the  result of their faith4 
,what1 they argued1 are the fleeting    
pains of  a few thousand men compared   
with the eternal agony of the thousands 
and tens of thousands they will1 unless 
checked1 lead to hell4 ,thus  argued the
 ,christians when they first obtained   
power and used it  in killing ,pagans2  
thus argued the ,catholics of the       
,middle ,ages2  thus argued the         
,protestants of ,geneva2 thus argued the
 advocates  of ,episcopacy1 the         
defenders of the ,kirk of ,scotland1 and
 the pious  ,puritans of ,new ,england4 
,in proportion as men believe that      
correct  theological beliefs involve    
merit and are essential to salvation1   
and that theological errors involve     

guilt and are punished with  torments in
 hell1 and have power1 they must be     
persecutors4 ,such  has been the case in
 the past4 ,it was only when            
rationalism1 acting  in opposition to   
the church1 rendered persecution        
impossible1 that  theologians discovered
 that the punishment of men was at      
variance  with their religion4 ',with   
the merits of this pleasing though tardy
  conversion1' says ,lecky1 ',i am not  
now concerned2 but few persons1  ,i     
think1 can follow the history of        
,christian persecution without a        
feeling of extreme astonishment that    
some modern writer1 not content  with   
maintaining that the doctrine of        
exclusive salvation ought not  to have  
produced persecution1 have ventured1 in 
defiance of unanimous  testimony of     
theologians of so many centuries1 to    
dispute the plain  historical fact that 
it did produce it4' 7,history of        
,morals1  vol4 #a1 p4 #dbb47    ,but    
independently of the influence of the   

,old ,testament teachings1  the         
,christian system makes persecution     
inevitable in proportion as  the system 
is believed4 ,intolerance and           
persecution are a natural  result of the
 doctrine that certain religious        
opinions involve moral  guilt4 ,the     
,bible declares1 ',he that believeth and
 is baptized shall be  saved2 he that   
believeth not shall be damned4' ,this   
makes unbelief and  heresy a crime1 and 
unbelievers and heretics criminals4 ,it 
makes it the  religious duty of         
,christians to legislate for the        
extirpation of the  former and the      
punishment of the latter4 ,can men treat
 with charity  and kindness those with  
whom they believe ,god is               
displeased--those  who are spreading    
doctrines that are regarded as plainly  
an offense  to ,god8 ,is it not the wish
 of ,god that unbelief and heresy should
 be  destroyed1 and1 as an obedient     
subject1 is it not natural that the     
,christian should1 as far as possible1  

carry out the wishes of the  ,god he    
worships8          ,the ,new ,testament 
,teaches ,intolerance4    ',he that     
believeth not shall be damned4' 7,mark  
#af 3 #af47 ,st4 ,paul  exclaims        
7,galatians #a71 ',if any man preach any
 other gospel unto  you than that ye    
have received1 let him be accursed4' ,he
 also says  7#a ,tim4 #f71 ',if any man 
teach otherwise1 and consent not to the 
wholesome words1 even the words of our  
,lord ,jesus ,christ 444 he is  proud1  
knowing nothing 444 from such withdraw  
thyself4' ',of whom 7#a  ,tim4 #a7 is   
,hymenus and ,alexander2 whom ,i have   
delivered unto ,satan1  that they may   
learn not to blaspheme4' ,in these      
passages persecution  and punishment are
 clearly taught for disbelief4 ,and that
 such teaching  has had an immoral      
tendency the excommunications1 the      
imprisonments1  and sacrifice of the    
lives of heretics in connection with the
 history  of ,christianity abundantly   
prove4--,b4 ,f4 ,underwood4    ,are men 

restrained by superstition8 ,are men    
restrained by what you  call religion8  
,i used to think they were not2 now ,i  
admit they are4 ,no  man has ever been  
restrained from the commission of a real
 crime1  but from an artificial one he  
has4 ,there was a man who committed     
murder4 ,they got the evidence1 but he  
confessed that he did it4 ',what  did   
you do it for8' ',money4' ',did you get 
any money8' ',yes4' ',how  much8'       
',fifteen cents4' ',what kind of a man  
was he8' ',a laboring  man ,i killed4'  
',what did you do with the money8' ',i  
bought liquor  with it4' ',did he have  
anything else8' ',i think he had some   
meat  and bread4' ',what did you do with
 that8' ',i ate the bread and threw     
away the meat2 it was ,friday4' ,so you 
see it will restrain in some            
things4--,ingersoll4          ,the      
,inquisition in ,spain1 #aefh4    ,upon 
the #afth of ,february1 #aefh1 a        
sentence of the ,holy ,office  condemned
 all the inhabitants of the ,netherlands

 to death as  heretics4 ,from this      
universal doom1 only a few persons1     
especially  named1 were excepted4 ,a    
proclamation of the king1 dated ten days
  later1 confirmed this decree of the   
,inquisition1 and ordered it to  be     
carried into instant execution1 without 
regard to age1 sex or  condition4 ,this 
is probably the most concise            
death-warrant that was  ever framed4    
,three millions of people1 men1 women1  
and children1  were sentenced to the    
scaffold in three lines4 7,john ,l4     
,motley1  ,the ,rise of the ,dutch      
,republic1 vol4 #b1 p4 #aeh47           
,the ,inquisition4    ,in #abjh4        
,innocent ,,iii4 established the        
,inquisition4 ,in #abji ,de  ,montfort  
began the massacre of the ,albigenses4  
,in #abae the ,fourth  ,council of the  
,lateran enjoined all rulers1 'as they  
desired to be  esteemed faithful1 to    
swear a public oath that they would     
labor  earnestly and to the full extent 
of their power1 to exterminate  from    

their dominions all those who were      
branded as heretics by the  church4'    
7,lecky's ,rationalism in ,europe1 vol4 
#a1 p4 #ch47    ,llorente1 who had free 
access to the archives of the ,spanish  
,inquisition1 assures us that by that   
tribunal alone more than #ca1jjj        
persons were burnt1 and more than       
#bij1jjj condemned to punishment  less  
severe than death4 ,the number of those 
put to death for their  religion in the 
,netherlands alone1 in the reign of     
,charles ,v4 has  been estimated by a   
very high authority at #ej1jjj1 and at  
least half  as many perished under his  
son4 7,ibid4 pp41 #dj1 #da47            
,the ,church ,opposed to ,liberty4      
,how has the church in every age1 when  
in authority1 defended  itself8 ,always 
by a statute against blasphemy1 against 
argument1  against free speech4 ,and    
there never was such a statute that did 
not stain the book that it was in and   
that did not certify to the  savagery of
 the men who passed it4 ,never4 ,by     

making a statute and by  defining       
blasphemy1 the church sought to prevent 
discussion--sought  to prevent argument1
 sought to prevent a man from giving his
 honest  opinion4 ,certainly a tenet1 a 
dogma1 a doctrine1 is safe when hedged  
about by a statute that prevents your   
speaking against it4 ,in the  silence of
 slavery it exists4 ,it lives because   
lips are locked4 ,it  lives because men 
are slaves4 7,ingersoll1 ,the ,reynolds 
,blasphemy  ,trial47    ,so ,i say if   
you believe the ,bible say so2 if you do
 not believe it say  so4 ,and here is   
the vital mistake1 ,i might almost say1 
in ,protestantism  itself4 ,the         
,protestants when they fought the       
,catholics1 said3 ',read  the ,bible for
 yourselves--stop taking it from your   
priests--read the  sacred volume with   
your own eyes4 ,it is a revelation from 
,god to his  children1 and you are the  
children1' and then they said3 ',if     
after  you read it you do not believe   
it1 and you say anything against it1  we

 will put you in jail1 and ,god will put
 you in hell4' ,that is a fine  position
 to get a man in4 ,it is like a man who 
invited his neighbor  to come and look  
at his pictures1 saying3 ',they are the 
finest in the  place1 and ,i want your  
candid opinion4 ,a man who looked at    
them the  other day said they were      
daubs1 and ,i kicked him down           
stairs--now ,i  want your candid        
judgment4' 7,ibid47          ,the ,bible
 ,opposed to ,liberty4    ,to-day we say
 that every man has a right to worship  
,god or not1 to  worship him as he      
pleases4 ,is it the doctrine of the     
,bible8 ,let us see3    ,if thy brother1
 the son of thy mother1 or thy son1 or  
thy daughter1  or the wife of thy bosom1
 or thy friend1 which is as thine own   
soul1  entice thee secretly1 saying1    
,let us go and serve other gods1 which  
thou hast not known1 thou1 nor thy      
fathers2    ,namely1 of the gods of the 
people which are round about you1 nigh  
unto thee1 or far off from thee1 from   

the one end of the earth even  unto the 
other end of the earth2    ,thou shalt  
not consent unto him1 nor hearken unto  
him2 neither shall  thine eye pity him2 
neither shalt thou conceal him2    ,but 
thou shalt surely kill him2 thine hand  
shall be first upon him  to put him to  
death1 and afterward the hand of all the
 people4    ,and thou shalt stone him   
with stones1 that he die2 because he    
hath  sought to thrust thee away from   
the ,lord thy ,god1 which brought thee  
out of the land of ,egypt1 from the     
house of bondage4 7,deut4 #ac 3 #f47    
,and do you know according to that1 if  
your wife--your wife that you  love as  
your own soul--if you had lived in      
,palestine1 and your wife had  said to  
you1 ,let us worship a sun whose golden 
beams clothe the world  in glory2 let us
 worship the sun2 let us bow to that    
great luminary2  ,i love the sun because
 it gave me your face2 because it gave  
me the  features of my babe2 let us     
worship the sun1--it was then your duty 

to lay your hands upon her1 your eye    
must not pity her1 but it was  your duty
 to cast the first stone against that   
tender and loving  breast4 ,i hate such 
doctrine6 ,i hate such books6 ,i hate   
gods that  will write such books6 ,i    
tell you that it is infamous4    ,if    
there be found among you1 within any of 
thy gates which the ,lord  thy ,god     
giveth thee1 man or woman1 that hath    
wrought wickedness in  the sight of the 
,lord thy ,god1 in transgressing his    
covenant1    ,and hath gone and served  
other gods1 and worshiped them1 either  
the  sun1 moon1 or any of the host of   
heaven1 which ,i have not commanded2    
,and it be told thee1 and thou hast     
heard of it1 and inquired  diligently1  
and1 behold1 it be true1 and the thing  
certain1 that such  abomination is      
wrought in ,israel2    ,then shalt thou 
bring forth that man1 or that woman1    
which have  committed that wicked thing1
 unto thy gates even that man or that   
woman1 and shalt stone them with stones1

 till they die4 7,deut4 #ag 3           
#b-e47--;,ingersoll4                    
,,secularism4      ,secularism has no   
mysteries1 no mummeries1 no priests1 no 
ceremonies1  no falsehoods1 no miracles 
and no persecutions4    ,it is a protest
 against theological oppression1 against
 ecclesiastical  tyranny1 against being 
the serf1 subject or slave of any       
phantom1  or the priest of any phantom4 
,it is a protest against wasting this   
life for the sake of one we know not of4
 ,it proposes to let the gods  take care
 of themselves4    ,it means the        
destruction of the business of those who
 trade in  fear4 ,it proposes to give   
serenity and content to the human soul4 
,it  will put out the fires of eternal  
pain4 ,it is striving to do away with   
violence and vice1 with ignorance1      
poverty1 and disease4 ,it lives for  the
 ever present to-day1 and the ever      
coming to-morrow4 ,it does not  believe 
in praying and receiving1 but in earning
 and deserving4 ,it  regards work as    

worship1 labor as prayer1 and wisdom as 
the savior  of mankind4--,robert ,g4    
,ingersoll4          ,popular ,questions
 and ,objections4    #a4 ,it is objected
 that ,freethought is destructive1 not  
constructive4    7a7 ,it is destructive 
of error1 crime1 cruelty1 superstition  
and all  kinds of wrong and oppression4 
7b7 ,it is constructive in its defense  
and support of the rights of man1       
woman1 and child4    7c7 ,it is         
constructive in seeking to establish the
 highest form of  morality1 that is1    
rational morality4    7d7 ,it is        
constructive1 because it inspires man   
with a thirst for  knowledge1 and puts  
him in sympathy with science4    7e7 ,it
 is positive and reconstructive in      
inspiring man with moral  courage4      
,what will you give us in place of      
religion8    7a7 ,we would put in place 
of religion1 liberty1 morality1 honesty1
  courage1 knowledge1 and manliness4    
7b7 ,we do not wish to take away the    
,golden ,rule2 but we insist that it  is

 not a ,christian precept4 ,it was in   
the world long before ,jesus1  before   
,moses1 and before ,abraham4 ,long      
before the pyramids were  built mothers 
called their children to their knees and
 said to them1  ,children be good to    
each other to-day4 ,this is the ,golden 
,rule4 ,we  see then that it is of human
 origin1 and not a part of              
,christianity1  as ,christianity is     
founded upon the supernatural4 ,it is   
the old1  old way that religions have of
 borrowing human virtues and ascribing  
them to the gods4    7c7 ,we do not     
teach men to despise charity1 but to so 
improve human  conditions that charity  
and charitable institutions shall not be
  needed4    7d7 ,what will you give us 
in place of the ,bible8    ,we do not   
propose to take it away4 ,we only ask   
people to read it as  they do other     
books--accepting the good and rejecting 
the bad4    ,what are we to have in     
place of the consolation of the gospel8 
,the gospel means glad tidings4 ,what   

are the glad tidings8    #a4 ,that man  
is totally depraved and polluted4 ,good 
news6    #b4 ,that he deserves eternal  
torment4 ,glad tidings6    #c4 ,and that
 nine tenths of the human race will get 
their deserts4 ,many  are called1 but   
few are chosen4 ,glorious news6    #d4  
,that hell is in view1--near at hand4   
,delightful tidings6    #e4 ,that the   
reprobate cannot escape4 ,glorious      
gospel6    #f4 ,that ,god hates the most
 of the race and has from eternity      
doomed  them to eternal woe4    ,and all
 this is the gospel of glad tidings6    
,suppose we expose the delusion of      
eternal torments1 what does man want  in
 its place8 ,does he need a smaller hell
 to taper off on1 before  he can give up
 hell altogether8 ,what does any one    
want in place of  infant damnation8 ,and
 so also with witchcraft1 polygamy1     
slavery1  and many other wrongs--must we
 have something to take their place8 ,i 
heard of a kid gloved dude1 who put his 
finger into a bucket of water1  and     

after taking it out looked for the hole 
in the water4 ,as well might  the poor  
fellow sick in the hospital ask the     
doctor1 who promises to  cure him of the
 small pox1 what he will give him in its
 stead4 ,does  he want the itch or      
measles in place of the small pox8      
,how does the ,freethinker come to know 
so much more than millions  of good and 
great men who for eighteen centuries    
have believed in  ,christianity8    7a7 
,here we have the old question of       
majorities4    ,millions of good and    
great men once firmly believed in       
witchcraft4    ,luther said3 ,i would   
have no compassion on these witches1 ,i 
would  burn them all4    ,john ,wesley  
said3 ,giving up witchcraft is giving up
 the ,bible4    ,sir ,matthew ,hale     
believed in witchcraft4    7b7 ,the good
 and great men of many ages believed in 
hell--that is1  for somebody else4      
,practically hell is now in the lower   
case1 if not  entirely closed up for    
repairs4    7c7 ,millions of good and   

wise men for many centuries believed    
that  this earth was flat1 and that the 
sun went daily round it4 ,and these     
good and wise people burned all those   
who did not agree with them4    7d7     
,millions of the best of earth at one   
time believed that it was  right and    
proper to hang a man for stealing a     
sheep4    7e7 ,at one time almost every 
body believed that it was well-pleasing 
to ,god1 for ,christians to torture and 
murder heretics4    7f7 ,millions of the
 wisest and best men have at different  
times  believed that the world was      
speedily coming to an end4    7g7 ,the  
great men of the past professed to      
believe in ,christianity  because they  
were compelled to do so through fear of 
persecution1  torture1 and death4       
,millions of prominent men in society   
to-day1  have to pretend to believe in  
the doctrines of the church in order  to
 be respectable4    7h7 ,in every       
country under the sun people believe in 
their own  religion4--,the good and     

great ,mohammedans1 believe in          
,islamism4 ,the  good and great         
,buddhists believe in ,buddhism1 and the
 good and great  ,brahmins1 believe in  
,brahminism4    7i7 ,the wise men of    
to-day in ,europe and ,america do not   
believe in  ,christianity4 ,the men of  
science do not attempt to prove the     
claims  of ,christianity4    ,it is     
claimed that ,infidelity is demoralizing
 in its tendency4    7a7 ,with such     
lives before us as those of ,paine1     
,ingersoll1 ,palmer1  ,bennett1 ,wright1
 ,seaver1 and many others this charge   
proves to be  groundless4    7b7        
,liberal principles are not degrading4  
,truth1 liberty1 and justice  cannot    
demoralize1 but blind faith does4       
,infidels always repent on their death  
bed4    7a7 ,paine did not4 ,bennett did
 not4 ,dr4 ,t4 ,brown did not4          
,courtlandt  ,palmer1 ,horace ,seaver1  
,elizur ,wright1 did not--and millions  
of other  good men have died tranquilly 
without any belief whatever in another  

world4    ,can ,infidelity save the     
world8    ,one thing is certain1 namely1
 that ,christianity cannot do it1 as it 
has been trying to do so for eighteen   
centuries4    ,there is no such thing as
 salvation possible4    ,the world can  
be improved most rapidly by allowing    
everyone to  mind his own business--by  
giving man his natural and equal rights1
  by inspiring him with liberty1 for    
nothing so fully prepares people  for   
liberty as liberty itself4    ,what has 
,freethought done for the world8    7a7 
,what has ,christianity done for the    
world8 ,why it has built schools1       
churches1 and charitable institutions4  
7b7 ,it is true that ,christianity      
instituted schools1 colleges1  and      
universities2 but not for the purpose of
 educating the people  in truth1 but in 
only such knowledge as would not        
conflict with its  own superstitions4   
,christian schools have been for ages at
 war with  science and liberty4    7c7  
,it is true that the church builds      

asylums for the poor--but it is  the    
church that is in a large degree        
responsible for the impoverished        
condition of the people4 ,and the very  
money that builds the almshouse  was    
begged from the poor1 by the church4    
,the church has nothing of  itself to   
give except preaching4 ,when the church 
builds an institution  it first becomes 
a beggar4    7d7 ,the church builds     
insane asylums4 ,and the church has     
filled them  with her own people4 ,there
 are more people made crazy and insane  
by  religious excitements than by any   
other one thing4    ,what have ,infidels
 given for education1 charity1 and      
science8    ,we will give the names of  
six noted ,freethinkers1 and could give 
more1 but give these six to begin with3 
,stephen ,girard1 ,robert ,owen1  ,james
 ,lick1 ,william ,maclure1 ,john        
,rodman1 and ,peter ,brigham4 ,these    
gentleman who were all ,infidels1 gave  
at least fifteen millions of  dollars   
for education1 science1 and charity4    

,the vast sum given by  ,stephen ,girard
 for a secular education of orphan      
children has been  stolen by ,christians
 and put to another use4                
,orthodoxy and ,liberalism ,compared4   
#a4 ,orthodoxy has a creed1 but         
,liberalism has none4 ,a creed is       
something  you do not understand1 but it
 is nevertheless necessary for you to   
profess that you believe it--and the    
more unreasonable and impossible  this  
something is the greater merit you have 
in saying you believe it4    #b4        
,orthodoxy has a ,bible4 ,liberalism    
accepts all bibles and books  for what  
they are worth4    #c4 ,orthodoxy has a 
savior--,liberalism seeks to make all   
men saviors4    ,it should not be       
forgotten that the orthodox savior has  
failed after  trying for eighteen       
centuries4 ,he even fails to save his   
own professed  people and to make them  
any better than other folks4    #d4     
,orthodoxy has a prospective heaven4    
,liberalism takes no stock in  harps and

 crowns in the sky country--and is not  
terrorized by smoke  from the sulphur   
lake4    #e4 ,orthodoxy insists that the
 most imperative duty is to believe1    
while  ,liberalism teaches that man     
should think1 question1 and investigate1
  and always be governed by reason4     
,the one preaches he that hath ears to  
hear1 let him hear 7us the  preachers72 
the other teaches that he who has brains
 to think1  let him think4    #f4       
,orthodoxy commands you to obey4        
,liberalism inspires you to defy        
despotism and to love liberty4    #g4   
,orthodoxy tells you that there is merit
 in believing4 ,liberalism  shows you   
that there is no merit in belief4    #h4
 ,orthodoxy maintains that belief is    
subject to one's will4 ,liberalism      
proves that intelligent belief depends  
upon evidence1 and that  religious      
beliefs are inherited4    #i4 ,orthodoxy
 hinges most of its teachings upon the  
traditions of  the past1 the mysteries  
of the present and the hopes of an      

imaginary  future4    ,liberalism admits
 of no postponement4 ,one world at a    
time1 and now  is the time4    #aj4     
,orthodoxy is opposed to the teachings  
of science4 ,see the lives  of ,galileo1
 ,bruno1 ,copernicus4    #aa4 ,orthodoxy
 persecutes her own followers2 for      
example3 ,dr4 ,thomas1  ,professor      
,swing1 ,professor ,william ,robertson  
,smith of ,aberdeen  ,college1          
,scotland1 ,professor ,winchell of      
,vanderbilt ,university1  ,professor    
,blauvelt1 ,professor ,john ,miller of  
,princeton1 ,new ,jersey1  and hosts of 
others4    #ab4 ,orthodoxy seeks to     
guide men by authority1 mottoes1 and    
texts4 ,liberalism inspires man to      
govern and guide himself through  the   
exercise of his own reason4    #ac4     
,orthodoxy teaches that the innocent    
must suffer that the guilty  may escape4
 ,liberalism teaches that justice should
 be meted out to  all4 ,the great scheme
 of salvation failed because it was a   
scheme4 ,it  is now pretty well known as

 a bankrupt scheme4    #ad4 ,the ,bible 
has stood the attack of ,infidelity     
during eighteen  centuries4 ,ignorance  
has stood the attack of knowledge for a 
much  longer time1 and yet ignorance has
 not so very materially suffered--it  is
 still ignorance4    ,vice has stood the
 attacks of virtue ever since the world 
began4 ,superstition has been besieged  
by science for many centuries1  and yet 
superstition seems hale and hearty and  
bids fair to have a long  life4 ,is it  
true that those who believe in the      
,bible are willing to  have it tested by
 reason1 justice1 or humanity8 ,it is   
not true that  it has stood the test of 
science4 ,christians are not willing to 
have  the ,bible tested4    ,the        
,infidel rejects the religion of his    
mother4 ,not always2 but  even suppose  
it were true1 did not ,jesus reject the 
religion of his  mother8 ,did not ,paul1
 ,peter1 ,luther1 ,wesley--did they not 
all reject  the religion of their       
mothers8    ,does not preaching consist 

in asking people to reject the religion 
of their mothers and to come over to the
 preacher's religion8    ,freethinkers  
are ruthless1 and do not care how much  
they hurt our  feelings4 ,they speak    
coarsely upon sacred subjects4 ,yes2 but
 do not  ,christians hurt our feelings8 
,they send us to hell1 and then put on  
a look of injured innocence if we do not
 sweetly return them thanks4    ,it is  
often charged that ,freethinkers do not 
believe anything4 ,while  it is true    
that we are not strong in any form of   
religious beliefs1  yet it is true that 
we have most positive and decided       
convictions in  regard to this world4   
,we advocate freedom1 truth1 justice1   
equity1  and every known human virtue4  
,these all have an existence1 we believe
  in all these present existing virtues4
 ,we believe in the realities1  but the 
saint believes in the unrealities4 ,he  
relishes as the meat  and drink of his  
soul1 such airy nothings as3 dreams1    
visions1  trances1 inspirations1        

revelations1 mysteries1 miracles1       
witches1  evil spirits1 demons1 devils1 
angels1 immaculate conception1 raising  
of the dead1 drinking poison with       
impunity1 omens1 signs1 sorcery1  magic1
 resurrection1 and ascension4    ,we are
 fools for ,christ's sake1 says the     
apostle1 and in the language  of the    
,quaker1 we must say1 we have not the   
heart to contradict him4    ,it is      
objected that ,freethought has no moral 
standard4--,yes it  has--it has ,reason 
the only true lamp to man's path4 ,but  
,reason is  fallible1 you can not always
 trust it4 ,you cannot always trust the 
reason of him who is not well developed 
mentally and well informed4 ,but  the   
,bible is fallible1 and always fallible1
 and you can trust it in  but very few  
places except where it presents truth2  
and this moral  truth is older than it4 
,so we could get along without the      
,bible1 but  we could hardly get along  
without ,reason1 although some people   
try to4    ,there is no agreement among 

,freethinkers4 ,that is their  glory4   
,freethought has no procrustean bed upon
 which it may bring all  of its         
constituency to one and the same size4  
,the glory of ,freethought  is that it  
inspires man to become free and possess 
his liberty against  all invaders4 ,to  
be free is to be a man1 and not to be   
free is to be  a slave4    ,is there1   
let me ask1 anything like agreement     
among the creeds8 ,have  the ,bible     
expounders always seen eye to eye8 ,do  
the biblical critics  all harmonize8    
,where1 ,i would like to know1 can you  
find more  disagreement than in the     
,christian church8          ,infidelity4
    ,infidelity is honest4 ,when it     
reaches the confines of reason1 it says3
  ,i know no further4    ,infidelity    
does not palm its guess upon the        
ignorant as a  demonstration4           
,infidelity proves nothing by           
slander--establishes  nothing by abuse4 
,infidelity has nothing to hide4 ,it has
 no 'holy of holies1' except  the abode 

of truth4 ,it has no curtain that the   
hand of investigation  has not the right
 to draw aside4 ,it lives in the        
cloudless light1  in the very noon of   
human eyes4    ,infidelity has no bible 
to be blasphemed4 ,it does not cringe   
before  an angry god4    ,infidelity    
says to every man3 ,investigate for     
yourself4 ,there is no  punishment for  
unbelief4    ,infidelity asks for no    
protection from legislatures4 ,it wants 
no  man fined because he contradicts its
 doctrines4    ,infidelity relies simply
 upon evidence--not evidence of the     
dead1  but of the living4    ,infidelity
 has no infallible pope4 ,it relies only
 on infallible  fact4 ,it has no priest 
except the interpreter of nature4 ,the  
universe  is its church4 ,its bible is  
everything that is true4 ,it implores   
every man to verify every word for      
himself1 and it implores him to  say if 
he does not believe it1 that he does    
not4    ,infidelity does not fear       
contradiction4 ,it is not afraid of     

being laughed at4 ,it invites the       
scrutiny of all doubters1 of all        
unbelievers4 ,it does not rely upon awe1
 but upon reason4 ,it says to  the whole
 world3 ,it is dangerous not to think4  
,it is dangerous not  to be honest4 ,it 
is dangerous not to investigate4 ,it is 
dangerous  not to follow where reason   
leads4    ,infidelity requires every man
 to judge for himself4 ,infidelity      
preserves the manhood of man4           
7,ingersoll's ,interviews1 p4 #afe47    
,por4--,why1 man1 what's the matter8    
,don't tear your hair4    ,sir          
,hugh4--,i have been beaten in a        
discussion1 overwhelmed and  humiliated4
    ,por4--,why didn't you call your    
adversary a fool8    ,sir ,hugh4--,my   
,god6 ,i forgot it6          ,the       
,objects of ,orthodoxy and ,liberalism4 
,liberalism1 like all reform movements1 
is poorly understood by all  the masses4
 ,the more ignorant of the clergy know  
nothing of its real  objects1 and the   
few who do understand it dare not tell  

the truth1  therefore we can not refer  
to its real objects too often4 ,in this 
article we propose to place side by side
 the principle objects of  ,orthodoxy   
and ,liberalism without comment so that 
our readers will be  able to study them 
in contrast and see which is the more   
reasonable4    ,orthodoxy seeks first   
and above all to glorify ,god2          
,liberalism seeks  first and above all  
to glorify man4    ,orthodoxy seeks to  
save men from hell2 ,liberalism seeks to
 save them  from vice1 ignorance1 and   
superstition4    ,orthodoxy teaches men 
how to die2 ,liberalism teaches them how
 to live4    ,orthodoxy says believe and
 be saved2 ,liberalism says behave and  
be saved4    ,orthodoxy promises        
happiness to the elect in another world2
 ,liberalism  seeks to make all happy in
 this one4    ,orthodoxy encourages men 
to seek for mansions in the skies2      
,liberalism  encourages them to secure  
homes on earth4    ,orthodoxy teaches   
men to rely on ,god and pray2           

,liberalism teaches  them to rely on    
themselves and work4    ,orthodoxy      
teaches self-abnegation2 ,liberalism    
teaches self-respect4    ,orthodoxy     
tells you what the ,bible means2        
,liberalism takes it for  granted the   
,bible means what it says4    ,orthodoxy
 says salvation is by faith only2       
,liberalism says it is by  honesty1     
education1 and industry4    ,orthodoxy  
offers a substitute for the sins of such
 as believe2  ,liberalism expects every 
man to answer for his own acts4         
7,independent  ,pulpit47                
,,christianity ,,and ,,materialism      
,,compared4      ,christianity ,teaches3
               ,materialism ,teaches3   
#a4 ,the existence of a ,god            
#a4 ,the self-existence1 the  infinite  
in presence1 yet a         eternity1 and
 the sufficiency of  personal being2    
infinite in         nature1 and the     
universality and  knowledge1 yet a being
 who          invariableness of natural 
law4  cogitates1 contrives1 plans1 and  

designs1 like man2 infinite in      #b4 
,that in the history of this  power1 yet
 the author of a world    world there   
has been an evolution  full of          
imperfections2 infinite     from the    
simple to the complex1  in goodness 7as 
well as power71     from the special to 
the general1  yet permits martyrs to    
expire       from the homogeneous to the
  amid flames1 and patriots and         
heterogeneous4  philanthropists to      
languish in  dungeons2 unchangeable1 yet
 at a    #c4 ,that good and evil are    
relative  certain time after a          
terms4 ,all morality is founded on      
beginningless state of inaction1        
utility and evolved by the wants        
aroused from his idleness and       and 
necessities of human existence4  made a 
universe out of nothing2     ,honesty is
 right1 not because a ,god  is not the  
cause of evil1 yet the   has so         
declared1 but because man's  creator of 
everything and           security1      
safety1 and happiness are  everybody    

save himself2 is free     promoted by   
it4  from infirmities1 yet is pleased   
with some things and displeased     #d4 
,that man's condition1 although  with   
others2 is without body1                
imperfect1 is improvable by his own     
parts1 or passions1 and yet is of       
unaided efforts4  the masculine gender4 
#e4 ,that man should look to himself    
#b4 ,the original perfection of         
and not to a spectacle of suffering     
everything4                         and 
death of eighteen hundred years         
ago1 for improvement and elevation4  #c4
 ,the existence of a devil--a  creature 
made by ,god1 and the       #f4 ,that   
belief and unbelief are  author of evil 
that will exist      involuntary and    
without moral merit  forever4           
or demerit4    #d4 ,that man is a fallen
            #g4 ,that instead of        
worshiping ,god1  creature1 and unable  
to improve    we should direct all our  
efforts to  by his own unassisted       
efforts4      improve ourselves1 letting

 gods                                   
attend on things for gods to know4  #e4 
,that man can be saved only  through the
 blood and merits of     #h4 ,that man1 
wherever he may exist1  ,christ4        
it is rational to believe1 will be      
fitted to his condition4 ,an  #f4 ,that 
belief in the ,christian     unbroken   
everlasting sleep1 which  system        
involves moral merit2        probably   
awaits us all1 affords no  disbelief1   
sin4                     ground for     
fear4 ,and how infinitely               
preferable to a future state of  #g4    
,that it is man's duty to               
punishment in which the majority of     
worship ,god by prayer and praise4   our
 race will be forever miserable6    #h4 
,that a comparatively small       #i4   
,that the teachings of reason and       
portion of mankind in the future    the 
lessons of experience are the  will be  
happy2 the greater          only        
revelations man has received4  portion  
will be in torment  eternally4          

#aj4 ,that the ,bible should be tested  
by the same rules of historical and  #i4
 ,that man has received a book          
modern criticism that are applied       
revelation1 of which1 however1      to  
other ancient documents4  but a         
comparatively small part of  the race   
has ever obtained          #aa4 ,that   
the barbarous acts of the  information4 
,israelites1 like those of other        
ancient nations1 were the result of     
#aj4 ,that reason should be             
their undeveloped1 and uncivilized      
subordinated to the teachings of        
condition4  the ,bible4                 
#ab4 ,that the universe is full of  #aa4
 ,that the acts of the ,jews1           
mysteries1 above our comprehension1     
such as are practiced now by        but 
none contrary to our reason4  barbarians
 only1 were commanded  by ,god1 and     
were1 therefore1        #ac4 ,that the  
difference of opinion  right4           
among ,liberals is consistent with      
their common position that man has  #ab4

 ,that there are mysteries        no    
infallible standard4 ,that the  contrary
 to experience and          enlightened 
reason of man is the  reason1 which must
 nevertheless     highest and best      
standard he  be believed4               
possesses4    #ac4 ,although ,god has   
given man a    #ad4 ,that woman is man's
 equal and  revelation1 there is great  
natural companion--exists for him       
uncertainty as to what he meant     only
 in the sense in which he  to say on    
several subjects of       exists for    
her4  great importance4                 
#ae4 ,that slavery1 polygamy1 and  #ad4 
,that woman is man's inferior           
despotism are evils whenever and  and   
subordinate1 was made for his   wherever
 they exist4  gratification and         
convenience1  while man was made for    
himself      #af4 ,that man should      
attend to the  and the glory of ,god4   
affairs of this world1 and1             
contrary to the notion of ,jesus1  #ae4 
,that ,god has approved and       should

 take thought for the  sanctioned       
polygamy1 slavery1 and   morrow4        
despotism4                              
#ag4 ,that evil is due to natural  #af4 
,that man should take no         causes4
 ,man can gradually remove  thought for 
the morrow4 ,he should   the evils that 
afflict him by  pattern after the lilies
 of the     becoming acquainted with his
  field4                                
nature1 relations1 and                  
surroundings4  #ag4 ,that man's ills and
  sufferings are ascribable largely     
#ah4 ,jesus was probably a reformer1  to
 the immediate agency of a        a     
come-outer1 an ,infidel of his          
personal1 malicious ,devil--a           
time4 ,we can esteem him as a  being of 
extended presence1 of      benefactor   
without worshiping him  almost infinite 
knowledge1 of       as a ,god4  great   
strategy1 and immense  power4           
#ai4 ,the present is better than the    
past1 and the golden age of the  #ah4   
,that ,jesus was ,god ,almighty         

world is in the future4  incased in     
human flesh4    #ai4 ,that the golden   
age of the  earth was in the past4      
,b4 ,f4 ,underwood4          ,safest to 
,believe4    ,it has often been argued  
that credulity is safer than            
skepticism--that  it is safest to       
believe2 inasmuch as if a man believes  
in heaven and  hell1 and there be no    
such places1 he is1 if no gainer1 at    
least no  loser2 whereas the ,infidel   
may lose1 and cannot gain4 ,upon the    
same  principle1 it were safest to      
believe all the religions of the world  
at once--,christian1 ,mohammedan1       
,jewish1 ,hindoo1 ,confucian1 and all   
the rest2 because it is but insuring the
 matter by halves to trust  to one only4
 ,if ,allah be not the only ,god and    
,mahomet be an imposter1  there is no   
harm done and nothing lost2 and if there
 be not a paradise  in another world1   
there has been a pleasant dream of      
anticipated joys  in this4    ,let us   
ask1 is the balance of profit and loss  

fairly struck8 ,are the  chances all in 
favor of the believer and all against   
the skeptic8 ,is  there nothing to be   
thrown into the opposite scale8 ,surely 
much4 ,if  religion be a fallacy1 it is 
a fallacy pregnant with mischief4 ,it   
excites the fears without foundation2 it
 fosters feelings of  separation between
 the believer and the unbeliever2 it    
consumes  valuable time that can never  
be recalled1 and valuable talents that  
ought to be better employed2 it draws   
money from our pockets to  support a    
delusion2 it teaches the elect to look  
upon their fellow  men as heathen and   
castaways1 living in sin here1 and      
doomed to  perdition hereafter2 it      
awakens harassing doubts1 gloomy        
despondency1  and fitful melancholy2 it 
turns our thoughts from the things of   
the  world1 where alone true knowledge  
is found2 it speaks of temporal         
miseries and temporal pleasures as less 
than nothing and vanity1  and thus      
fosters indifference to the causes of   

the weal and woe of  mankind2 worse than
 all1 it chains us down to an antiquated
 orthodoxy1  and forbids the free       
discussion of those very subjects which 
it most  concerns us to investigate4 ,if
 religion be a fallacy1 its votaries are
  slaves4 ,whereupon1 then1 rests the   
assertion1 that if the believer does    
not gain1 he cannot lose8 ,is it nothing
 to lose time and talents1 to  waste our
 labor on that which is not bread1 and  
our money upon that  which profiteth    
not8 ,is it nothing to feel that the    
human beings  that surround us are      
children of the devil and heirs of hell8
 ,is  it nothing to think that we may   
perhaps look across the great gulf  and 
see some one we have loved on earth     
tormented in a fiery lake2  and hear him
 ask us to dip a finger in water that it
 may cool his  parched tongue8 ,is it no
 loss to live in disquiet by day1 and in
  fear by night2 to pass through dark   
seasons of doubt and temptation1  and to
 be conscious that we are but as        

strangers and pilgrims here1  toiling   
through a weary valley of cares and     
sorrows8 ,is it no loss to  hold back   
when truth oversteps the line of        
orthodoxy1 and when there  ought to be  
free discussion1 to shrink before we    
know not what8 ,is  all this no loss8   
,or1 is it not rather the loss of all   
that a free  and rational being most    
values8    ,those engaged in the trade  
of religion1 imagine themselves to have 
a  mighty advantage against ,infidels   
upon the strength of the old1 worn  out 
argument that whether the ,christian    
religion be true or false  there can be 
no harm in believing2 and that belief   
is1 at any rate1  the safer side4 ,now  
to say nothing of this old popish       
argument1 which a  sensible man must see
 is the very essence of popery1 and     
would oblige  us to believe all the     
absurdities and nonsense in the world3  
inasmuch  as if there be no harm in     
believing1 and there be some harm and   
danger  in not believing1 the more we   

believe1 the better2 and all the        
argument  for any religion whatever     
would be1 that it should frighten us out
 of  our wits2 the more terrible1 the   
more true2 and it would be our duty  to 
become the converts of that religion1   
whatever it might be1 whose  priests    
could swear the loudest1 and damn and   
curse the fiercest4 ,this  is a wolfish 
argument in sheep's clothing4 7,truth   
,seeker tract47          ,the ,safe     
,side4    ,ours is the safe side1 says  
the ,christian2 for if ,infidelity be   
true then both ,infidel and ,christian  
have the same destiny1 namely  to die   
and end all1 but if ,christianity be    
true what will become  of the ,infidel8 
,in reply to this we say1 that although 
at death  both believer and unbeliever  
fall asleep side by side upon the  bosom
 of mother earth1 yet it does not make  
yours the safe side2  because if        
,christianity be true then the most of  
the human race  go into eternal torment4
 ,orthodoxy has always taught that many 

are called but few are chosen4 ,now if  
nine tenths of the race are  going to   
suffer endless pain ,i do not see how   
those who are going to  constitute a    
large part of that number and are to be 
eternally lost1  can call it the safe   
side4 ,for it should not be forgotten   
that  the vast majority of those who are
 going to suffer the wrath of ,god1  are
 professed ,christians4 ,many will say  
unto me in that day1 ,lord1  ,lord1 have
 we not prophesied in thy name8 and in  
thy name done many  wonderful works8    
,and then will ,i profess unto them--,i 
never knew you1  depart from me ye that 
work iniquity4 7,mat4 #g 3 #bb1 #bc47   
,no1 no1 it will not do to trust that   
side as the safe side where  many are   
called but few are chosen4    ,we need  
something safer than that4    ,again1 we
 do not see how it can be the safe side1
 to despise this  life1 in hopes of     
another that we know nothing of4 ,if    
,infidelity be  true1 all ,christians   
are superstitious idolaters4 ,if        

,infidelity be  true1 ,christians are   
deceived and are corrupting the minds of
 millions  of children with superstition
 which will render them bigoted1 cruel1 
and unhappy4 ,and this is about the size
 of it4 ,how1 then1 can it be  the safe 
side4 ,the safe side is always to be    
fair and honorable4 ,it  is safe always 
to examine both sides4 ,it is safe to be
 on the alert  for more truth4 ,it is   
safe to accept the truth even when it   
cuts away  old prejudices and old       
beliefs4 ,it is safe not to be a        
sectarian4 ,it  is not safe to be a     
partizan1 but it is safe to be free1    
courageous1  and honest in all things4  
,it is not safe for you to cling to     
myths1  fables1 and superstitions1 and  
to leave them as a blighting inheritance
  to your children4          ,popular   
,objections to ,infidelity ,answered1   
,showing ,some ,mistakes  of            
,christians4    #a4 ,that we are        
negative1 only4--,we deny what we deem  
to be false1  we affirm what we believe 

to be true1 ,christians do the same2    
only much that they affirm1 we deny1 and
 much that they deny1  we affirm4       
,negation is necessary and healthful4   
,no affirmation is  possible that does  
not presuppose a negation4 ,negation is 
but the  assailing side of affirmation4 
,we deny the fables of mythology2  we   
affirm the demonstrable truths of       
science4    #b4 ,that we have no        
incentive to good deeds4--,if the       
,christian acts  as he believes1 he does
 good to escape hell and gain heaven--he
  respects the rights of others through 
fear of punishment and hope of  reward4 
,hence it is that he cannot understand  
how the man who rejects  his creed can  
be a good man4 ,we do right because all 
the experience of  the race has shown   
that what we call right is conducive to 
happiness2  because the line of right   
action is the line of least resistance2 
because we believe in the principle of  
reciprocity1 and because every  act of  
every individual becomes a part of the  

inheritance of the race1  and thus as we
 are1 so shall be our children4 ,if we  
are intemperate1  diseased1 and         
criminal1 our children shall suffer in  
consequence  thereof4 ,what higher or   
stronger incentive to right action can  
be offered8    #c4 ,that we are         
unhappy4--,why should we be more unhappy
 than the  ,christian8 ,why should we   
not be more happy8 ,we live in the same 
world2  we believe in making the most of
 its opportunities for obtaining        
happiness1 while he 7theoretically1 at  
least17 believes that earthly  joy      
depreciates heavenly bliss2 we are      
cursed by no fear of an angry  ,god1 by 
no dreams of an endless hell and of a   
revengeful devil2 the  ,christian no    
more than the ,infidel1 is exempt from  
accident1 sickness  and death1 and the  
agony of parting with loved ones is his 
no less  than ours4 ,he accepts         
,revelation and ,creation1 and hence    
believes  that we belong to a falling   
race2 we accept ,science and ,evolution1

  and hence believe that we belong to a 
rising race4 ,which is the most         
rational and hope inspiring belief8     
#d4 ,that it is safest to believe4--,if 
this proves anything it proves  too     
much4 ,if our future 7if we have one7   
can be rendered more secure  by         
pretending to believe when we do not1   
then the ,protestant should  accept     
,catholicism1 and the ,catholic1        
,protestantism1 while the members  of   
every sect should believe all that is   
taught by all other sectarists  and     
,christians of every school should      
believe all that is contained  in the   
sacred books of other religions4    #e4 
,that we hurt the feelings of those who 
cherish the old faith4--,why  should the
 ,christian complain that we disturb    
settled convictions and  cut loose the  
anchored bark of faith8 ,has not        
,christianity ever been  a missionary   
religion8 ,it seeks to disturb the      
religion of the whole  world4           
,christians attack all religions other  

than their own--our  offence is that we 
include ,christianity in the category of
 false  faiths4 7,lucifer47             
,all ,owing to the ,bible4    ,it is a  
very common argument with ,christians1  
that only those nations  which have had 
the ,bible are refined1 civilized and   
learned4 ,the  following is the boastful
 manner in which ,christians set forth  
the  claims of their religion3 ,take a  
map of the world1 draw a line around    
those countries that have enjoyed the   
highest degree of refinement1  and you  
will encircle just those nations that   
have received the ,bible  as their      
authority in religion4 ,in refutation of
 this assumption  ,horace ,seaver       
writes3 ,from this language the plain   
inference is1  that those nations have  
been indebted to the influence of the   
,bible  for the positions to which they 
have attained4 ,let us follow out a     
little this line of argument and see    
where it will lead4    ,the ancient     
,egyptians stood as far in advance of   

their contemporaries  as do the nations 
of ,christendom at the present day1 as  
the remains of  their cities and temples
 fully attest4 ,and if the argument is  
good1  they were indebted for that      
superiority to their worship of cats1   
crocodiles1 and onions6    ,the ancient 
,greek might have exclaimed1 as he      
beheld the proud  position to which     
,greece attained--',see what we owe to a
 belief in our  glorious mythology2 we  
have reached the highest point of       
enlightenment  the world has ever       
witnessed2 we stand unequaled in power1 
wealth1  the cultivation of the arts1   
and all that makes a nation refined1    
polished1 and great6'    ,how           
immeasurably would his faith in the     
elevating tendency of his  religion have
 been increased could he have looked    
with prophetic eye  into the distant    
ages of the future1 and beheld the      
enlightened and  ,christianized nations 
of the nineteenth century adopting the  
remains  of ,grecian architecture1      

sculpture1 painting1 oratory1 music and 
literature as their models6 ,pagan      
,rome1 too1 once mistress of the  world 
and arbitress of nations--the home of   
philosophers and sages--the  land in    
which the title ',i am a ,roman         
citizen1' was the proudest that  mortal 
could wear--,rome1 by the above         
,christian argument1 should have        
ascribed all her honor1 praise1 and     
glory to her mythology4    ,the ,turk   
and the ,saracen1 likewise1 have had    
their day of power and  renown4 ,bagdad 
was the seat of science and learning at 
a time when  the nations of ,europe were
 sunk in darkness and superstition4 ,the
  ,turk and ,saracen should have pointed
 to the ,koran as the source of  their  
refinement4    ,thus we see that the    
,christian argument we are noticing1 if 
it  proves anything1 it proves too much4
 ,if the nations of ,christendom  are   
indebted to the ,bible for their        
enlightenment1 likewise were  the       
,egyptians indebted to their cat and    

crocodile and onion worship1  the       
,greeks and ,romans to their mythology  
and the ,turks and ,saracens  to their  
,koran4--,seaver4    ,the following is  
from ,william ,denton's ,common ,sense  
,thoughts on  the ,bible3    ',but it is
 well known1 that in those countries    
where the ,bible is  read1 studied1 and 
believed in1 there is more knowledge and
 greater  freedom1 more virtue and      
happiness1 than in any other countries4'
    ,if true1 and if all this was the   
result of reading and believing the     
,bible1 it would not prove the ,bible to
 be divine4 ,a book may be useful1      
though merely human4 ,but where is the  
proof that we owe our virtue1  liberty1 
and enlightenment to the ,bible8 ,the   
,abyssinians have had the  ,bible in    
their possession twice as long as the   
,anglo-,saxons1 and yet  they are a race
 of barbarians still4 ,what did the     
,bible accomplish for  the people of    
,syria1 and ,asia ,minor1 who were first
 blessed with it8 ,so  little1 that the 

,koran superseded it2 the ,mohammedans  
being superior  in almost every respect1
 to the ,christians whom they conquered 
and  converted4 ,the ,greeks and ,romans
 were as far in advance of surrounding  
nations as we are or profess to be4 ,was
 it the ,bible that elevated  and made  
them and made their unsurpassed poets1  
painters1 sculptors1  and orators8      
,their priests1 doubtless1 attributed   
their superiority  to the superior      
religion they possessed4 ,so ,bible     
believers oppose  science and reform to 
the last2 but when they triumph in spite
 of  their opposition1 they are the     
first to shout glory to the ,bible for  
what it has accomplished4--,denton4     
,i had a conversation with a gentleman  
once--and these gentlemen are  always   
mistaking something that goes along with
 a thing for the cause  of the          
thing--and he stated to me that his     
particular religion was  the cause of   
all advancement4 ,i said to him1 ',no1  
sir2 the causes of  all advancement in  

my judgment1 are plug hats and          
suspenders4' ,and  ,i said to him1 ',you
 go to ,turkey1 where they are          
semi-barbarians1  and you won't find a  
pair of suspenders or a plug hat in all 
that  country2 you go to ,russia1 and   
you will find now and then a pair of    
suspenders at ,moscow or ,st4           
,petersburg2 but you go on down until   
you  strike ,austria1 and black hats    
begin2 then you go to ,paris1 ,berlin1  
and  ,new ,york1 and you will find      
everybody wears suspenders and everybody
  wears black hats4 ,wherever you find  
education and music1 there you  will    
find black hats and suspenders4' ,he    
said that any man who said  to him that 
plug hats and suspenders had done more  
for mankind than  the ,bible and        
religion he would not talk to4          
7,ingersoll's ,ghosts47                 
,,the ,,bible ,,on ,,temperance4        
,passages ,commending or ,enjoining the 
,use of ,wine or ,strong      ,drink1 or
 ,both1 or including a ,plentiful supply

 of ,wine among      the ,blessings to  
be ,bestowed upon ,favored individuals  
or tribes1      etc42 or including the  
,deprivation of it among the            
,punishments      inflicted upon the    
,disobedient4      ,jacob1 blessing     
,judah1 said3 7,gen4 #di 3 #aa1 #ab73   
',binding his foal  unto the vine1 and  
his ass's colt unto the choice vine2 he 
washed  his garments in wine1 and his   
clothes in the blood of grapes4 ,his    
eyes shall be red with wine1 and his    
teeth white with milk4'    ,doesn't look
 as though ,yahweh1 the ',god of        
,jacob1' thought wine a  very bad       
article4    ,num4 #f 3 #bj3 ',after that
 the ,nazarite may drink wine4'    ,in  
,deut4 #g 3 #ac1 ,god1 through ,moses1  
said to his chosen people3  ',and he    
will love thee1 and bless thee1 and     
multiply thee2 and he  will also bless  
the fruit of thy womb1 and the fruit of 
thy land1  thy corn1 and thy wine1 and  
thine oil1' etc41 etc4    ,just think of
 it1 ,woman's ,christian ,temperance    

,union people1 ,god has  solemnly       
promised to bless his faithful children 
with an especially  large vintage1 a    
better vintage than that of their       
unbelieving  neighbors6 ,rather rough on
 the heretic ,french and the ,infidel   
,germans6    ,deut4 #aa 3 #ad3 ',that ,i
 will give you the rain of your land in 
his  due season1 the first rain and the 
latter rain1 that thou mayest  gather in
 thy corn1 and thy wine1 and thy oil4'  
,yahweh is determined that the supply of
 wine shall not fall short4    ,deut4   
#ad 3 #bf3 ',and thou shalt bestow that 
money for whatsoever  thy soul lusteth  
after1 for oxen1 or for sheep1 or for   
wine1 or for  strong drink1 or for      
whatsoever thy soul desireth2 and thou  
shalt  eat there before the ,lord thy   
,god1 and thou shalt rejoice1 thou and  
thine household4'    ,rev4 ,mr4         
,stevenson to the box6 ,repeat your     
testimony1 please4 ',i said  that1 ,the 
education of the children of the        
republic in temperance  principles      

logically involves the maintenance in   
those schools of  the ,bible as the     
great text book in morals4'    ,deut4   
#ae 3 #ad3 ',thou shalt furnish him     
liberally out of thy flock1  and out of 
thy floor1 and out of thy wine-press of 
that wherewith  the ,lord thy ,god hath 
blessed thee thou shalt give unto him4' 
,this is said regarding the manumitted  
,hebrew slave4 ,and so it  is a blessing
 for ,god to give the fruit of the      
wine-press to his  children8 ,and we are
 to emulate him8    ,it seems that ,god 
punishes his people by blasting their   
vineyards1  and thus cutting short their
 supply of wine1 as below3    ,deut4 #bh
 3 #ci3 ',thou shalt plant vineyards1   
and dress them1 but thou  shalt neither 
drink of the wine1 nor gather the       
grapes1 for the worms  shall eat them4' 
,verse #ea of the same chapter tells the
 people that their cattle  and wine and 
oil shall be taken from them if they    
disobey ,god's  commands4 ,this is the  
famous 'cursing chapter' of the ,bible1 

and is  just the reading calculated to  
make a man believe that ,god was the    
first pope of ,rome4    ,deuteronomy is 
a very good book for the ,woman's       
,christian ,temperance  ,union1 and ,i  
suggest that it hold a special meeting  
to pray for the  evidently 'rum'-loving 
god who wrote it4 ,there is much other  
matter  in it that helps to make it an  
admirable work for use in the schools4  
,judges #i 3 #ac3 ',and the vine said   
unto them1 ,should ,i leave my wine1    
which cheereth ,god and man1 and go to  
be promoted over the trees8'    ,ah6 so 
it appears that ,god1 the 'original     
prohibitionist1' according  to the      
,woman's ,christian ,temperance ,union  
drinks wine1 else how could  it cheer   
him8    ,second ,sam4 #f 3 #ai3 ',and he
 dealt among all the people1 even among 
the whole multitude of ,israel1 as well 
to the women as men1 to every  one a    
cake of bread1 and a good piece of      
flesh1 and a flagon of wine4'    ,query3
 ,what would the ,christian temperance  

ladies have done with that  wine had    
they been present when ,david1 the man  
after ,god's own heart1  dealt it out to
 all1 men as well as women8    ,second  
,sam4 #af 3 #b3 ',and ,ziba said1 ,the  
asses be for the king's  household to   
ride on2 and the bread and summer fruit 
for the young men  to eat2 and the wine 
that such as faint in the wilderness may
 drink4'    ,in ,kansas and ,iowa many  
get 'faint in the wilderness1' judging  
by  the business of the drugstores4 ,no 
doubt they have all seen this           
prescription given by ,god4    ,second  
,chron4 #b 3 #aj3 ',and behold1 ,i will 
give to thy servants1  the hewers that  
cut timber1 twenty thousand measures of 
beaten wheat1  and twenty thousand      
measures of barley1 and twenty thousand 
baths of  wine1 and twenty thousand     
baths of oil4'    ,the article which    
,solomon1 'the wisest of all men1' gave 
to the  servants of the king of ,tyre in
 one-fourth payment for their labor  in 
preparing the temple which he built to  

the ,lord1 was probably  especially     
blessed by the ,lord for that use1 and  
so rendered  non-intoxicating1 else we  
must conclude that he pays those who    
build  houses for him in what friend    
,st4 ,john would call 'liquid           
damnation4'    ,and inasmuch as ,solomon
 was the wisest of all men 7or ,god made
 a  mistake when he so said71 and the   
temple was for the said ,god1 ,i am     
justified in concluding that this ,god  
regards wine as a legal tender1  and so 
,i put the above passage in this        
category as one in which ,god  has      
sanctified the use of wine4    ,neh4 #e 
3 #aa3 7,to the usurers73 ',restore1 ,i 
pray you1 to them1 even  this day1 their
 lands1 their vineyards1 their olive    
yards1 and their  houses1 also the      
hundredth part of the money1 and of the 
corn1 the  wine1 and the oil1 that ye   
exact of them4'    ,neh4 #aj 3 #ci3     
',for the children of ,israel and the   
children of ,levi  shall bring the      
offering of the corn1 of the new wine1  

and the oil  444 and we will not forsake
 the house of our ,god4'    ,wine1 old  
or 'new1' seems to have been always     
acceptable to 'our ,god1'  whether      
tendered as a holy offering or          
otherwise4    ',the ,lord' makes wine1  
according to the ,psalmist3    ,psalm   
#ajd 3 #ae3 ',and wine that maketh glad 
the heart of man1 and oil  to make his  
face to shine1 and bread which          
strengtheneth man's heart4'    ,if 'the 
,lord' lived in ,iowa1 ,lozier and      
,foster would have him arrested  for    
violation of the new iron-clad          
prohibitory law4    ,prov4 #c 3 #aj3    
',so shall thy barns be filled with     
plenty1 and thy  presses shall burst out
 with new wine4'    ,prov4 #ca 3 #f1 #g3
 ',give strong drink unto him that is   
ready to perish1  and wine unto those   
that be of heavy heart4 ,let him drink  
and forget  his poverty and remember his
 misery no more4'    ,in these two      
verses1 the author of ,proverbs has more
 than nullified  all the good things he 

said in his earlier chapters1 and which 
,i have  quoted in ,list ,a4 ,i am quite
 sure that where they have prevented the
  drinking of one glass of wine or      
strong drink1 these passages have  led  
to the drinking of one thousand4 ,and   
this is a mild statement of  the case4  
,eccl4 #i 3 #g3 ',go thy way1 eat thy   
bread with joy1 and drink thy wine  with
 a merry heart2 for ,god now accepteth  
thy works4'    ,song of ,sol4 #a 3 #b3  
',let him kiss me with the kisses of his
 mouth2  for thy love is better than    
wine4'    ,from this we gather that1    
next to love wine is the best thing  in 
the world4 ,this is the opinion of most 
bacchanalian experts1  ,i believe4      
,solomon seems to have had much         
experience4    ,song of ,sol4 #e 3 #a3  
',i have drunk my wine with my milk2    
eat1 ,o  friends2 drink1 yea1 drink     
abundantly1 ,o believers4'    ,is this  
the earliest mention of milk punch8     
,song of ,sol4 #h 3 #b3 ',i would cause 
thee to drink of spiced wine of  the    

juice of my pomegranate4' ,metaphorical1
 undoubtedly4    ,isa4 #a 3 #bb3 ',thy  
silver is become dross1 thy wine mixed  
with water4'    ,have your wine full    
strength1 as much as you would have your
 silver  unalloyed1 is the admonition of
 ,god's prophet4    ,isa4 #bd 3 #g3     
',the new wine mourneth1 the vine       
languisheth2 all the  merry-hearted do  
sigh4'    ,one more in the long list of 
passages wherein it is said that ,god   
punished his chosen people by cutting   
off their vintage4 ,what ,god  regards  
as a real deprivation to lose must be   
good to have and to keep1  in his       
opinion1 whatever the ,woman's          
,christian ,temperance ,union people    
may think about it4 ,verse #i says3     
',they shall not drink wine with a      
song2 strong drink shall be bitter to   
them that drink it4' ,verse #aa3        
',there is a crying for wine in the     
streets2 all joy is darkened2  the mirth
 of the land is gone4'    ,god thus     
punished them by taking away their wine1

 on the same  principle that he punishes
 us by killing our children1 as         
,christians  say that he does4 ,will    
they contend that children are          
inherently an  evil8 ,they must if they 
follow the same line of reasoning that  
they  do in interpreting these texts4   
,isa4 #bg 3 #b1 #c3 ',in that day sing  
ye unto her1 a vineyard of red  wine4 ,i
 the ,lord do keep it2 ,i will water it 
every moment2 lest any  hurt it1 ,i will
 keep it night and day4'    ,figurative1
 doubtless6 ,so is the next1 but all the
 influence of these  passages is on the 
side of intemperance1 necessarily1 for  
the simple  reason that the great mass  
of the people will take them literally1 
and for the further reason that the     
constant association of wine  with 'good
 news' and symbols of religion          
familiarize the mind with  it and serve 
to give it something of a sacred        
character4 ,this last  mentioned fact   
helps to explain why the church so long 
opposed the  modern temperance movement4

 ,but here is the passage above         
indicated1  ,isa4 #ee 3 #a3 ',ho1       
everyone that thirsteth1 come ye to the 
waters1  and he that hath no money2 come
 ye1 buy and eat3 yea1 come buy wine    
and milk without money and without      
price4'    ,isa4 #fb 3 #h3 ',the ,lord  
hath sworn by his right hand1 and by the
 arm  of his strength1 ,surely ,i will  
no more give thy corn to be meat for    
thine enemies2 and the sons of the      
stranger shall not drink thy wine1  for 
the which thou hast labored4'    ,rev4  
,stevenson should suggest to the ,lord  
that1 whereas wine is an  evil thing1   
and the ,bible a 'great text book of    
morals1' and the  palladium of          
temperance1 essential in the proper     
training of our  children1 therefore1   
he1 the ,lord1 should have clearly shown
 that he  meant that the enemies of his 
chosen people should take from them     
their wine that through such deprivation
 they should be better and  happier4    
,but1 no6 he ranks wine with corn1 and  

registers a mighty  oath that the people
 shall have them both4    ,isa4 #fe 3   
#h3 ',thus saith the ,lord1 ,as the new 
wine is found in the  cluster1 and one  
saith1 ,destroy it not1 for a blessing  
is in it1  so ,i will do for my         
servants' sake1 that ,i may not destroy 
them all4'    ,jer4 #ca 3 #ab3          
',therefore they shall come and sing in 
the height of  ,zion1 and shall flow    
together to the goodness of the ,lord1  
for wheat1  and for wine1 and for oil1' 
etc4    ,jer4 #dj 3 #aj3 ',but ye1      
gather ye wine1 and summer fruits1 and  
oil1 and  put them in your vessels1 and 
dwell in the cities that ye have taken4'
    ,probably 'wine' here means grapes1 
though it is used in the same           
construction as 'oil4'    ,jer4 #dh 3   
#cc3 ',and joy and gladness is taken    
from the plentiful field1  and from the 
land of ,moab1 and ,i have caused wine  
to fail from the  wine presses4'        
,dan4 #a 3 #e3 ',and the king appointed 
them a daily provision of the  king's   

meat1 and of the wine which he drank1 so
 nourishing them three  years1 that at  
the end thereof they might stand before 
the king4'    ,here ,god intends1       
plainly1 to convey the impression that  
wine is  nourishing6 ,the only way in   
which the ,christian temperance people  
can relieve him from the imputation of  
teaching lessons so opposite  to theirs 
is to enter the plea that he did not    
inspire the writer6    ,hos4 #b 3 #h1   
#i3 ',for she did not know that ,i gave 
her corn1 and wine1  and oil1 and       
multiplied her silver and gold which    
they prepared  for ,baal4 ,therefore ,i 
will return and take away my corn in the
 time  thereof1 and my wine in the      
season thereof1 and will recover my wool
  and my flax given to cover her        
nakedness4'    ,of course1 if these     
passages and very many of like import1  
are any  argument against wine1 they are
 of equal weight in the scale against   
corn1 wool1 and many other useful and   
necessary articles4 ,the authors  of    

such verses1 wherever found1            
unquestionably looked upon wine as  one 
of ,god's good gifts to his children1   
but which he was compelled  to sometimes
 deprive them of because of their       
disobedience4    ,hos4 #i 3 #b3 ',the   
floor and the wine-press shall not feed 
them1  and the new wine shall fail in   
her4'    ,that is1 ,israel shall be     
punished for her transgressions by the  
destruction of the fertility of the     
soil4    ,evidently the perfume of wine 
was pleasing unto the ,lord1 for he     
says1 in promising his blessing to the  
repentant people 7,hos4 #ad 3  #g73     
',they shall revive as the corn1 and    
grow as the wine2 the scent  thereof    
shall be as the wine of ,lebanon4'      
,joel #a 3 #e3 ',awake1 ye drunkards1   
and howl1 all ye drinkers of wine4'     
,this1 taken by itself1 would be an     
unqualified condemnation of             
intoxicants1 but such was not the       
prophet's meaning4 ,the verse           
concludes3 ',because of the new wine1   

for it is cut off from your  mouths4'   
,in the vision of the prophet he sees   
the great evils that have  come upon his
 country2 the palmer-worm1 and the      
locust1 and the  canker-worm have       
destroyed the crops4 ',the meat-offering
 and the  drink-offering is cut off from
 the house of the ,lord1 444 the corn   
is wasted1 the oil languisheth1' etc4   
,while in the verse quoted the  drinkers
 are mildly requested to howl1 in verse 
thirteen we have1  ',gird yourselves and
 lament1 ye priests2 howl ye ministers  
of the  altar4' ,no temperance          
admonition or lesson here1 that is      
plain4    ,joel #c 3 #ah3 ',and it shall
 come to pass in that day that the      
mountains  shall drop down new wine1 and
 the hills shall flow with milk1 and    
all the rivers of ,judah shall flow with
 water1' etc4    ,thus1 again1 among the
 great blessings to be bestowed upon the
  faithful is wine in abundance4 ,one of
 the facts that strikes me  most        
forcibly1 in making such an examination 

as this1 is the almost  universal favor 
with which the ,hebrew prophets looked  
upon wine  and wine-drinking2 and in    
prophesying the evils to come upon their
  people because of their disobedience  
to ,god or their oppression of  their   
fellows1 they rarely fail to include the
 cutting off of the  wine supply4 ,this 
they evidently regarded as one of the   
greatest of  calamities4 ,our ,christian
 temperance friends would gladly1 so    
they  say1 visit wholesale destruction  
upon the vineyards and barley fields1   
and they seem almost to seek to convey  
the impression that ,god made a  mistake
 when he created grapes and barley4     
,this proves how honest they  are when  
they say that the ,bible is a temperance
 book4 ,in ,amos #e 3 #aa1  we have     
another example of the above-mentioned  
fact in the utterances  of the prophet4 
,denouncing the people for their        
injustice1 he says3  ',ye have planted  
pleasant vineyards1 but ye shall not    
drink wine of  them4' ,in the preceding 

sentence he had said3 ',ye have built   
houses of  hewn stone1 but ye shall not 
dwell in them4' ,houses were good1 wine 
was  good2 but because of their sins    
they should be deprived of both4 ,there 
is here no argument either direct or    
implied in behalf of abstinence4        
,amos #i 3 #ad3 ',and ,i will bring     
again the captivity of my people  of    
,israel1 and they shall build the waste 
cities and inhabit them2  and they shall
 plant vineyards and drink the wine     
thereof2 they shall  also make gardens  
and eat the fruit of them4'    ,it does 
not seem that even ,mr4 ,stevenson would
 venture to claim this  verse as a      
,bible argument for temperance4 ,they   
shall drink the wine6    ,micah4 #f 3   
#ae3 ',thou shalt sow1 but thou shalt   
not reap2 thou shalt  tread the olives1 
but thou shalt not anoint thee with oil2
 and sweet  wine1 but shalt not drink   
wine4'    ,how can apparently honorable 
men claim that ,god1 as revealed in the 
,bible1 disapproves of the use of       

intoxicants when he is continually      
telling his chosen people that he will  
punish them by destroying  their corn1  
and their wine1 and their oil2 evidently
 taking particular  pains to impress    
upon them the fact that they 7wine1     
corn1 and oil7  are equally good and    
useful8    ,zeph4 #a 3 #ac3 ',they shall
 also build houses1 but not inhabit     
them2  and they shall plant vineyards1  
but not drink the wine thereof4'    ,the
 same old story3    ,in chapter #a1     
verse #aa1 ,haggai calls for a drouth   
upon the land to  punish the people1 and
 he includes1 as usual1 the corn1 and   
the oil1  and the new wine among the    
things to be destroyed4    ,zech4 #i 3  
#ag3 ',for how great is his goodness1   
and how great is  his beauty2 corn shall
 make the young men cheerful1 and new   
wine  the maids4'    ,rather a singular 
apportionment of his bounty1 unless     
'corn' means  something stronger than   
wine4    ,matt4 #aa 3 #ai3 ',the ,son of
 man came eating and drinking1 and they 

say1  ,behold1 a man is gluttonous1 and 
a wine-bibber1 a friend of publicans    
and sinners4 ,but wisdom is justified of
 her children4' ,but are these  her     
children who claim ,jesus as very ,god  
and yet fly directly in the  face of his
 precepts and practice8 ,or is it moral 
uprightness instead  of wisdom that they
 lack8    ,in ,mat4 #ba 3 #cc to #da1   
and ,mark #ab 3 #a to #i1 ,jesus gives  
us the  parable of the vineyard and the 
husbandman1 and in it all there is  no  
hint that there was anything wrong in   
the business of winemaking4    ,the     
thought that we find expressed in ,mat4 
#aa 3 #ai1 is given again  in ,luke #g 3
 #cc-d-e1 where we read3 ',for ,john the
 ,baptist came neither  eating bread nor
 drinking wine2 and ye say1 ,he hath a  
devil4 ,the ,son  of man is come eating 
and drinking1 and ye say1 ,behold a     
gluttonous  man1 and a wine-bibber1 a   
friend of publicans and sinners6 ,but   
wisdom  is justified of all her         
children4'    ,whoever uttered these    

words1 man or god2 whoever wrote them1  
,john or some one else one hundred or   
more years later1 there can  be no      
disputing regarding the lesson which is 
taught4 ,it is that  each individual is 
to determine for himself or herself in  
all  things pertaining to personal      
conduct and habits4 ',let every man  be 
fully persuaded in his own mind' is the 
central idea of the  various renderings4
 ,there is no rebuke1 expressed or      
implied1  of intemperance2 there is     
nothing that can be tortured into a     
condemnation of wine-drinking or into an
 approval of the principle of  total    
abstinence1 or that of prohibition4     
,here was his opportunity to  condemn   
the drinking of wine1 to speak for that 
which is now called  temperance2 but    
from his lips fell no words of warning2 
to those  gathered about him he said    
nothing in favor of the great reform    
which  ,christians of to-day1 falsely   
assuming to speak in his name1 declare  
finds its sanction and inspiration1 its 

bulwark and tower of defense1  in the   
,bible4    ,it seems that the good      
,samaritan 7,luke #aj 3 #cd7 had with   
him a supply  of wine with which he     
dressed the wounds of the stranger4     
,john #b 3 #c-aa3 ',and when they wanted
 wine1 the mother of ,jesus saith  unto 
him1 ,they have no wine4 ,jesus saith   
unto her1 ,woman1 what have  ,i to do   
with thee8 ,mine hour is not yet come4  
,his mother saith unto  the servants1   
,whatsoever he saith unto you1 do it4   
,and there were set  there six water    
pots of stone1 after the manner of the  
purifying of  the ,jews1 containing two 
or three firkins apiece4 ,jesus saith   
unto  them1 ,fill the water-pots with   
water4 ,and they filled them up to  the 
brim4 ,and he saith unto them1 ,draw out
 now1 and bear unto the  governor of the
 feast4 ,and they bare it4 ,when the    
ruler of the feast  had tasted the water
 that was made wine1 and knew not whence
 it was  7but the servants which drew   
the water knew71 the governor of the    

feast called the bridegroom1 and saith  
unto him1 ,every man at the  beginning  
doth set forth good wine2 and when men  
have well drunk1  then that which is    
worse2 but thou hast kept the good wine 
until  now4 ,this beginning of miracles 
did ,jesus in ,cana of ,galilee1 and    
manifested forth his glory2 and his     
disciples believed on him4'    ,john #d 
3 #df3 ',so ,jesus came again into ,cana
 of ,galilee1 where he  made the water  
wine4'    ,the first miracle which      
,jesus performed was to convert six pots
  of water into wine6 ,and this feat    
convinced his disciples of his          
supernatural origin and powers6 ,and he 
did this to manifest forth  his glory6  
,either this is true or the ,bible is   
false4 ,whether true or  not1 it has    
been a most powerful argument against   
abstinence2 it has  resulted directly in
 making drunkards1 as it has indirectly 
in making  hypocrites and ,jesuitical   
sophists4 ,i of course mean by this last
  sentence that the seeming necessity to

 prove the ,bible a temperance  work has
 made any number of ,christian          
apologists resort to all kinds  of      
specious arguments and make any number  
of false claims in order to  make good  
their assertions4 ,the assumption that  
this wine was not of  an intoxicating   
nature is purely gratuitous4 ,there is  
not even the  ghost of a fact to be     
found in support of it4 ,hundreds of    
passages1  which ,i have quoted under   
their appropriate heads1 prove beyond a 
doubt that the wine so often mentioned  
in the ,bible was intoxicating2  the    
words of the governor prove that this   
miraculously produced portion  of it    
certainly was of the very best1 for it  
is against all reason to  suppose that  
men accustomed to the taste and effects 
of wine would  pronounce simple         
grape-juice to be better than all that  
had already  been served to them at the 
feast2 and1 finally1 the declaration    
that  this act of ,jesus was a miracle  
and that it made his disciples to       

'believe on him1' gives the last stroke 
to the already nearly dead              
'non-intoxicating' theory4    ,col4 #b 3
 #af3 ',let no man therefore judge you  
in meat1 or in drink1 or  in respect of 
a holy day1 or of the new moon1 or of   
the ,sabbath days4'    ,in other words1 
judge for yourselves in all these       
matters1 submit  to no dictation from   
without4 ,how does that strike you1     
,messrs4 ,bible  ,prohibitionists8    #a
 ,tim4 #e 3 #bc3 ',drink no longer      
water1 but use a little wine for  thy   
stomach's sake and thine often          
infirmities4'    ,it is probable that   
this short verse has led to the         
consumption of  more wine and caused    
more intemperance than any other equal  
number  of words in any language or     
contained in any book4 ,it has had more 
potent effect upon the mind of the      
,christian believer than have  twenty   
passages which have in a hesitating1    
half-hearted1 uncertain  way caution    
against the use of much wine4           

,comparing this class of passages with  
those grouped under ',a1'  we find that 
the ,bible pleas for temperance are out 
voted more than  five to one by those in
 favor of the use of intoxicants4 ,the  
record  is an astonishingly bad one for 
the ,bible as a total abstinence and    
,prohibition work1 and should put to the
 blush all of its worshipers and        
apologists who have been so foolish or  
unscrupulous as to claim that  it is    
indispensable to the temperance cause   
and in the education of our  children4  
,both claims are absurd4 7,e4 ,c4       
,walker's ,bible ,temperance47          
,the ,inconsistency of ,agnosticism4    
,it seems to me as irrational to say    
there is no ,god as to say      there is
 a ,god4--,editor ,twentieth ,century4  
,but pray1 why8 ,does not that          
proposition tacitly concede that it is  
irrational to say there is a ,god8 ,if  
so1 how can it be irrational  to deny an
 irrational proposition or absurdity8   
,are not the two  propositions          

antithetical8 ,if so1 one or the other  
is1 of necessity1  false4 ,conceding    
then1 as he does1 the absurdity of the  
,god idea1 why  will ,mr4 ,pentecost    
persist1 inconsistently1 in maintaining 
that there  is no difference between the
 rationality of ,theism and             
,materialism1  with its incidental      
,atheism8    ,will he kindly tell us the
 difference in degree of rationality    
between the position that there is a    
personal ,devil and that there is  a    
,god8 ,are not both notions of the same 
origin and equally absurd8 ,are  not    
both transmitted to us from the dark    
ages1 from the same book1 and  must not 
both stand or fall together8 ,yet ,mr4  
,pentecost would not1 from  pure        
deference and respect for our poor1     
non-evolved pious friends1  assume an   
,agnostic's attitude and concede that   
'it is as irrational  to say there is no
 ,devil as to say there is a ,devil4'   
,of course  not4 ,he simply denies the  
existence of ,his ,satanic ,majesty     

without  equivocation1 and the proof of 
his existence not being forthcoming  his
 denial is equivalent to proof that such
 a being does not exist4    ,in law and 
equity the affirmative is obliged to    
prove its case4 ,if  then a proposition 
is self-evidently absurd1 unnatural and 
absolutely  impossible1 why concede to  
those affirming1 without a shadow of    
proof1  that their belief is equally    
rational with our unbelief1 that 'it    
may be so1' ',i don't know1' etc4       
,having discarded as authoritative      
ancient traditions1 there is  absolutely
 no logic1 no reason1 no science1 no    
analogy that will  sustain or           
demonstrate the existence of a ,god4    
,and in view of this fact  a simple     
denial is all-sufficient to prove the   
negative4 ,as the plea of  the prisoner 
at the bar of 'not guilty' is equivalent
 to proof of his  innocence and bound to
 be respected by court and juror1       
unless1 indeed1  the affirmative1 beyond
 a shadow of a doubt1 establishes his   

guilt1 so  the ,atheist's fearless      
denial1 nowadays1 must demand profound  
respect1  and is equivalent to proof1   
unless1 indeed1 the ,church brings      
proof1  outside of a discarded ,bible1  
of the truth of its basic idea4    ,now1
 though unnecessary to prove a negative1
 and the ,god-idea not  having been     
established by history1 revelation1     
science1 or reason1  yet alleged        
arguments being continually advanced in 
the vain endeavor  to resuscitate a     
vanishing religion1 a few propositions  
are here  advanced which prove there is 
no ,god4    ,there is a universe4 ,this 
proves there is no ,god4    ,the        
universe is infinite4 ,this excludes    
anything else of like  character--two   
infinities being an absurdity4    ,the  
universe 7nature7 is here and there and 
everywhere4 ,this proves  that ,god     
cannot be here and there and everywhere4
    ,two bodies cannot occupy the same  
space at the same time4 ,matter         
7implying energy and force7 monopolizing

 every point of space1  nothing else can
 occupy it in addition4    ,the universe
 exists now4 ,something cannot come from
 nothing1 therefore  the universe has   
always existed4    ,being eternal and   
infinite1 this excludes anything        
anterior1 exterior1  or superior to it4 
,is ,god in the universe or the universe
 in ,god8 ,if there is a ,god1  either  
of these propositions must be true1 yet 
both are glaringly  absurd4    ,can an  
engineer drive a locomotive and be a    
locomotive at the same  time8 ,if not1  
how can a ,god manipulate an infinite   
universe and be  infinite ',himself8'   
,yet the universe1 outside of a ,god1 is
 an absolute reality1 as much  so as a  
locomotive is a reality outside of the  
engineer4 ,the world  is a reality1 our 
planets1 the sun1 all the countless     
millions of  stars within reach of our  
telescopes and the infinitude of stars  
and  systems beyond the reach of our    
strongest lenses1 which science infers  
to exist1 all these are a reality and   

all these1 yes1 every object of         
knowledge is a reality1 and all these   
are not ,god6 ,how then1 in the  name of
 reason ,i ask1 can a ,god1 of whom we  
know absolutely nothing1  be infinite1  
when an infinite number of material     
objects--not ,god--fill  all space8     
,but does the universe exist in ,god8   
,if we but imagine for a moment  the    
aspect of the universe to resemble a    
huge machine of infinite  proportions1  
eternally active in all its vast        
proportions1 the idea  of the universe  
existing within a ,god will appear      
equally childish  and simple4    ,all   
phenomena are the results of energy     
co-existent and inseparable  from       
matter4 ,all cosmic motion1 change1 and 
life may be traced to  this physical and
 chemical energy pervading all          
nature--never to a ,god4    ,mind--the  
so-called infinite as well as           
finite--implies limit1  localization1   
conditions1 etc4 ,this fact tends to    
prove that while ,god1  perchance1 might

 concentrate his mind on the world or   
some particular  sect or individual1    
considering their exhortations1 the rest
 of the  world and the universe for the 
time being would be ,godless6    ,from a
 late scientific authority ,i quote in  
proof3 ',it is impossible  for a        
person's mind to be in two places at the
 same time4' ,noted  chess players may  
play twenty games simultaneously1 but it
 is done  by speedy transfer of thoughts
 from one game to another and not by    
considering two moves at once4    ,thus 
',omniscience' is impossible4    ,again2
 mind implies limit and necessitates    
organism1 brain1  nervous force1 etc4   
,this again makes impossible a ,god4    
,let the ,church  demonstrate how a ,god
 without a brain can be a ,god and all  
it implies1  or how a ,god with a brain 
can be infinite1 and ,i will kneel down 
and  worship with them4    ,is this     
dogmatism8 ,the 'dogmatism of the       
,infidel' we hear so  much about8 ,if it
 is1 then asserting that twice two is   

four is  dogmatism4 ,then we state all  
the facts of mathematics1 all the truths
  of history is dogmatism4 ,we simply   
confine ourselves to fact1 to  knowledge
 and demonstrated truth4 ,there we stop 
and refuse to accept  the crude notions 
transmitted from our ignorant ancestors1
 which1 it is  dogmatically asserted1   
are true in spite of our knowledge and  
reason4    ,i protest against being     
accused of dogmatism1 ,i studiously     
endeavor  to be fair and make no        
pretensions to scholarship and learning4
 ,but ,i  emphatically protest against  
the dogmatism of others who1 assuming a 
superior air of knowledge assert notions
 contrary to fact4 ,supposing  some one 
should affirm that twice two is five1   
would it be dogmatism1  to deny the     
proposition1 and would thinking minds be
 justified to  assume the attitude of   
,agnostics and concede that while in    
their  opinion twice two is four1 yet   
twice two may be five1 ',i don't know1' 
'one proposition is as irrational as the

 other1' etc48    ,we know a universe   
exists4 ,existing now proves it is      
eternal4 ,this  simple fact absolutely  
makes impossible1 yes1 needless1 a ,god4
    ,i simply assert that twice two is  
four and cannot possibly be  five4 ,that
 the universe filling all space nothing 
else can fill it in  addition4 ,if this 
be dogmatism all knowledge is a         
farce4--,wettstein4          ,god       
,responsible for the ,ills ,man         
,suffers4    ,if ,god foreknew whatever 
was to come to pass1 he must have been  
perfectly well aware that his whole     
creation1 including the scheme of       
redemption1 would be the most stupendous
 failure imaginable1--as it  certainly  
has been if the ,christian religion be  
true4 ,for what rational  or humane man 
would raise a family of children1 if he 
knew beforehand  that they would all be 
vagabonds and criminals1 ending their   
days in  prison or on the scaffold8     
,what prudent farmer would intentionally
  sow wheat on land certain to produce a

 bad crop8 ,what sensible  business man 
would knowingly embark in an enterprise 
sure to prove  disastrous1 and to       
involve himself and his family in       
irretrievable  ruin8 ,and yet such      
conduct on the part of men would be far 
less  irrational and criminal than that 
of which the ,creator is guilty1  if the
 doctrine of his foreknowledge and      
omnipotence be true4 ,for1  according to
 this doctrine1 he alone is responsible 
for whatever  has occurred and will     
occur1 and for all the suffering in the 
world1  since he had full power to      
prevent it but did not1 and does not2   
and  the conclusion to be drawn from    
this fact is1 that he intended all      
things to be just as they have been in  
the past1 are now and are to  be in the 
future4 ,for1 if he possessed absolute  
power1 he might have  placed man under  
entirely different circumstances1 and   
surrounded  him by influences which     
would have led him into the path of     
perfect  rectitude1 but did not choose  

to do so2 and we fail to understand  how
 man can be justly held responsible     
either for his own creation1  for the   
nature with which he is endowed1 or for 
the environment which  determines his   
conduct4 7,j4 ,w4 ,stillman's ,god and  
the ,universe47          ,the ,idea of  
,god ,must ,go4    ,i think it is not a 
good thing for people to believe in     
,god4 ,i think  it is a bad thing for   
them to do so4 ,i think the belief in   
,god is one  of the things that is      
helping very strongly to keep knaves in 
power and  honest people in weakness2 it
 is one of the things that is preventing
  the people from thinking for          
themselves and helping themselves4 ,the 
human mind will never be perfectly free1
 and peasants and mechanics  and day    
laborers will never be perfectly fairly 
treated in this world1  until the church
 is utterly destroyed4 ,i do not want to
 see the church  reformed4 ,i want to   
see her utterly destroyed1 because as   
long as she  exists the ruling classes  

in society will always have in her a    
faithful  ally to help them carry on    
their infernal schemes of pillage4 ,i do
 not  want people to have a better idea 
of ,god or an idea of a better ,god4 ,i 
want the idea of ,god entirely rooted   
out of the mind1 because ,i know  that  
as long as any idea of ,god remains in  
the mind1 the priest and  the politician
 will have something to work upon1 and  
this world will  never be free and happy
 until the priest and the politician are
 gone4    ,one man will tell you that   
,god is a ,roman ,catholic1 another that
  he is a ,presbyterian1 another that he
 is a ,baptist1 and so on4 ,one  man    
will say that he is a ,republican1      
another that he is a single  taxer1     
another that he is a ,socialist1 and so 
on4 ,what we must come  to see is1 that 
nothing is done in human society that is
 not done by  men4 ,poverty must be     
destroyed1 not because it is ,god's will
 that it  should be1 but because it is  
best for the human race that it should  

be4 ,and general wealth must be         
achieved1 not because it is ,god's  will
 that it should be1 but because it is   
best for the human race  that it should 
be4 ,beware of those men who tell you   
what is or what  is not the will of     
,god4 ,in every case you will find a    
person who is  intellectually asleep1 or
 half asleep1 or mentally dishonest1 or 
else  you will find--and this is more   
likely--a priest or a politician1  a    
person who wants to get you to not think
 about what he is teaching  you4 ,we    
have been dragged through enough mire   
and blood and darkness  doing things    
according to the will of ,god4 ,it is   
now time we began  to think things out  
for ourselves4--,pentecost4        ,mr4 
,barnum said that ,christians had a     
different way of thinking  about ,god   
now from that of fifty years ago4 ',when
 ,i first heard  of the doctrine of the 
,universalists1' said he1 ',i felt so   
utterly  astonished that ,i thought ,i'd
 drop dead in my boots4 ,the orthodox   

faith painted ,god as so revengeful a   
being that you could hardly  distinguish
 the difference between ,god and the    
,devil4 ,if ,i had almighty  power and  
could take a pebble and give it life1   
knowing beforehand  that fifty-nine     
seconds out of every sixty would be     
extreme misery1  ,i would be a monster4 
,yet this is how ,god was described1 and
 people  talk about loving such a       
being4' 7,newspaper clipping47          
,atheism4    #a4 ,something 7substance7 
must have always been1 or anything could
  not now be4    #b4 ,then this         
something was eternal1 and hence        
self-existent4    #c4 ,since            
self-existent and eternal1 it must have 
been infinite1  and hence was everything
 existing everywhere4    #d4 ,therefore1
 all that is1 has always been2 that is1 
everything has  eternally existed       
everywhere4    ,but will you say that   
this something1 this self-existent1     
eternal  everything1 is ,god8 ,very     
well4 ,then nothing but ,god could be4  

,then  he must be the all of everything 
existing everywhere4 ,then where  is    
your universe8 ,you see you cannot have 
a universe if you have  a ,god4 ,we have
 the universe2 hence you cannot have a  
,god4 ,but he  created the universe1 you
 say4 ,very well2 from what did he      
create  it8 ,nothing8 ,omnipresent ,god 
alone extending on1 and on1 and forever 
on through all the everywheres1 cramming
 all the immensities full of  his       
essential self4 ,he could not have      
created the universe beyond  himself1   
since there was no beyond4 ,there could 
have been no place  in which to put it  
outside of himself when created1 since  
there was  no outside4 ,if created1 it  
must have been from his own essence2 and
  then it would not have been a creation
 of anything1 but a changing of  himself
 into something different2 and that was 
not possible1 since  he was             
self-existent1 and must necessarily     
exist the same forever1  since he was   
eternal1 and must exist unchangeable4   

,so the universe  could not have been   
made from nothing1 since all the spaces 
everywhere  were crammed completely full
 of everything1 and hence there was no  
unoccupied premises where the raw       
material could have been stored  away4  
,it could not have been created from    
,god-substance1 since that  already was2
 it could not have been formed from     
,god's pre-existing  self1 since that   
would have been to change the eternally 
unchangeable  into something else--to   
annihilate himself as ,god by working   
himself  over into the universe4 ,you   
see that there can be but one ,eternal  
,all4 ,you cannot have both--a ,god and 
the universe4 ,and since we have  the   
universe1 that is1 everything eternally 
existing everywhere1  we need no ,god1  
there is no room for a ,god1 and there  
has never been  anything for a ,god to  
do4 ,therefore1 there is no ,god4    ,as
 an infinite ,god must necessarily fill 
the entirety of space1  there could be  
no room for aught else4 ,god and man    

could not live  together in the same    
universe4 ,god would necessarily be     
everything2  then the universe must be  
nothing4 ,but we have the universe1 and 
that  is everything2 therefore ,god is  
nothing--existing nowhere4 ,a mote that 
is1 is better than a ,god that is not4  
,if we part with ,god and obtain  a     
universe1 we make a magnificent         
exchange4 ,the issue has always  been   
,god versus matter4 ,when people come to
 understand that matter  has always     
been1 that it eternally had the start of
 everything else1  and hence needed no  
creation1 it will be seen that there    
never has  been any necessity for a     
,god1 and as the universe is ever       
governed by  law1 there is nothing for a
 ,god to do4 ,men must believe in       
matter1  because it is everything1 and  
does everything4 ,something is always   
better than nothing4 ,if ,god is not    
matter he is not anything2 and the  idea
 of ,god is destined to become obsolete1
 and gradually pass into  utter         

forgetfulness4 ,the ,god-idea has been  
the center and foundation of  all the   
superstitions of the world4 ,when men   
have learned to dispense  with it1 their
 emancipation will be great             
indeed4--,sam ,preston4                 
,jehovah a ,failure4    #a4 ,he was     
unsuccessful in creation4 ,he made ,adam
 and ,eve and the  serpent2 but all his 
plans were frustrated in a short time2  
and  it repented the ,lord that he had  
made man4    #b4 ,in repeopling the     
world from ,noah's family he decidedly  
failed  again4 ,how easy it would have  
been after drowning the whole world1  to
 create a new man and woman of perfect  
character1 and omit the  ,devil         
business4    #c4 ,in attempting to save 
the world through ,jesus ,christ he made
  another failure4 ,it is not in the    
nature of things for this world to be   
saved4 ,to be saved means too much1 and 
it means too little4 ,man can  not be   
saved entirely from his weakness1       
ignorance1 and selfishness2  and hence  

can never be perfect4 ,man can be made  
morally better1  intellectually wiser1  
physically healthier1 individually and  
socially  happier2 but his betterment   
cannot be achieved through preaching1   
,bible-reading1 praying and other       
religious exercises4 ,it must come      
through liberty4 ,he must have equal    
rights with his fellow men4 ,he must    
have justice established between man and
 man4 ,the toiler must get the  fruits  
of his toil4 ,a good home has a more    
sacred influence over the  hearts of men
 to make them kind and good1 than all   
the preaching in  the world4 ,with a    
home of his own man has a little heaven 
of his own1  and a truer and better love
 of his neighbor4    ,the character of a
 god is the character of the people who 
have made  him4 ,when therefore ,i      
expose the crimes of ,jehovah1 ,i expose
 the  defective morality of ,israel2 and
 when ,i criticise the ,god of modern   
,europe1 ,i criticise the defective     
intellects of ,europeans4 ,the reader   

must endeavor to bear this in mind2 for 
though he may think that his  idea of   
the ,creator is actually the ,creator1  
that belief is not shared  by me4       
7,winwood ,reade1 ,martyrdom of ,man47  
,,atonement4    ,atonement for ,sin1 an 
,immoral ,doctrine4    #a4 ,the doctrine
 of the atonement is of heathen origin1 
and is  predicated upon the assumption  
that no sin can be fully expiated       
without the shedding of blood4 ,in the  
language of ,paul1 ,without  the        
shedding of blood there can be no       
remission of sin4 ,a barbarous  and     
bloody doctrine truly6 ,but this        
doctrine was almost universally         
prevalent amongst the orientals long    
before ,paul's time4    #b4 ,christians 
predicate the dogma of atonement for sin
 upon the  assumption that ,christ's    
death and sufferings were a substitute  
for  ,adam's death1 incurred by the     
fall4 ,but as ,adam's sentence was      
death1  and he suffered that penalty1   
this assumption cannot be true4    #c4  

,if the penalty for sin was death1 as   
taught in ,genesis #c1 and  ,christ     
suffered that penalty for man1 then man 
should not die2 but1  as he does1 it    
makes the doctrine preposterous4 ,it    
could not have  meant spiritual death1  
as some argue1 because a part of the    
penalty  was that of being doomed to    
return to dust 7,gen4 #c 3 #ai74    #d4 
,if crucifixion was indispensably       
necessary as a penalty1 then the        
punishment should have been inflicted   
either upon the instigator or           
perpetrator of the deed2 either the     
serpent or ,adam should have been       
nailed to the cross4    #e4 ,we are told
 in reply1 that as an infinite sin was  
committed1 it  required an infinite     
sacrifice4 ,but ,adam1 being a finite   
being1 could  not commit an infinite    
sin2 and ,christ's sacrifice and        
sufferings  could not be infinite unless
 he had continued to suffer to all      
eternity4 ,therefore the assumption is  
false4    #f4 ,an all-wise ,god would   

not let things get into such a condition
 as  to require the murder of his only  
son from any consideration whatever4    
#g4 ,and no father1 cherishing a proper 
regard and love for his son1  could have
 required him to be1 or consented to    
have him put to death  in a cruel       
manner2 for the claims of mercy and     
paternal affection  are as imperative as
 justice4    #h4 ,to put an intelligent 
and innocent being to death1 for any    
purpose  is a violation of the moral    
law1 and as great a sin as that for     
which  he died4 ,hecatombs of victims   
cannot atone for the infraction of the  
moral law which is engraven upon our    
souls4    #i4 ,if it were necessary for 
,christ to be put to death1 then ,judas 
is  entitled to one half the merit of it
 for inaugurating the act1 as it  could 
not have taken place without his aid2   
and no one who took part  in it should  
be censured1 but praised4    #aj4 ,it is
 evident1 that1 if everybody had been   
,quakers no atonement  would have been  

made1 as their religion is opposed to   
bloodshed4    #aa4 ,the atonement is    
either one ,god putting another to death
 or ,god  putting himself to death to   
appease his own wrath2 but both         
assumptions  are monstrous absurdities1 
which no person distinguished for       
science  or reason can indorse4    #ab4 
,anger and murder are the two principal 
features in the doctrine of  the        
atonement2 and both are repugnant to our
 moral sense and feelings  of           
refinement1 and indicate a barbarous and
 heathen origin4    #ac4 ,the atonement 
punishes the innocent for the guilty1   
which  is a twofold crime1 and a        
reversal of the spirit of justice4 ,if  
a father should catch four of his       
children stealing and the fifth  one    
standing by and remonstrating against   
the act1 and should seize  on the       
innocent one and administer a severe    
flagellation1 he would  commit a double 
crime3 #ast1 that of punishing an       
innocent child2  #b;d1 that of          

exonerating and encouraging the four    
children in the  commission of crime4   
,the atonement involves the same        
principle4    #ad4 ,no person with true 
moral manhood would consent to be be    
saved  on any such terms2 but would     
prefer to suffer for his own sins1      
rather than let an innocent being suffer
 for them4 ,and the man who  would      
accept salvation upon such terms must be
 a sneak and a coward1  with a soul not 
worth saving4    #ae4 ,who that         
possesses any sense of justice would    
want to swim through  blood to get to   
the heavenly mansion4 ,i want neither   
animals1 men1  nor ,gods murdered to    
save my soul4    #af4 ,if there is any  
virtue in the atonement in the way of   
expiating crime1 then there is now      
another atonement demanded by the       
principles of moral justice to cancel   
the sin committed by the first          
atonement--that of murdering an innocent
 being1 in whose mouth was  no guile2   
and then another atonement to wipe out  

the sin of this  atonement1 and so on4  
,and thus it would be atonement after   
atonement1  murder after murder1 ad     
infinitum4 ,what shocking consequences  
and  absurdities are involved in this   
ancient heathen superstition6    #ag4   
,it seems strange that any person can   
cherish the thought  for a moment that  
the ,infinite ,father would require a   
sacrificial  offering for the trifling  
act of eating a little fruit1 and       
require  no atonement for the infinitely
 greater sin of murdering his only      
begotten son4 ,another monstrous        
absurdity6    #ah4 ,the advocates of the
 atonement tell us that man stands      
toward  his ,creator in the relation of 
a debtor1 and the atonement cancels  the
 debt4 ,to be sure6 ,how does it do     
it8--,graves4                ,a         
,,minority ,,not ,a ,,sect4    ,a       
,protestant minister of ,oakland1       
,california1 in a recent address  on the
 public school system of the ,united    
,states1 expressed himself  as follows3 

',in one of the schools of ,san         
,francisco ,herbert ,spencer's  ,data of
 ,ethics was introduced as a text book  
of morals--as palpable  a violation of  
the law forbidding sectarian instruction
 as the  introduction of the ,catholic  
or ,methodist catechism2 for ,hebert    
,spencer belongs to a very small and    
narrow sect which promulgates  the creed
 of ,agnosticism4'    ,if the reverend  
speaker had taken the ground that the   
',data of ,ethics'  was too abstruse to 
be placed in the hands of public school 
pupils we  should have felt inclined to 
sustain his objection4 ,but when he says
  that to introduce such a book is to   
give a sectarian character to the       
school in which it is used1 we must     
enter a protest4 ,science is never      
sectarian2 philosophy is never          
sectarian4 ,sectarian teaching begins   
when you ask a man or a child to assume 
what cannot be proved1 for  the sake of 
keeping within the dogmatic lines that  
fence round some  particular creed4 ,the

 followers of ,mr4 ,spencer may be in a 
minority1  but they are no more a sect  
than were the adherents of the          
,copernican  system of astronomy1 or    
than are the believers in the ,darwinian
  theory of natural selection4 ,mr4     
,spencer makes no appeal to faith1  but 
finds his premises in the common        
experience of mankind4 ,a pupil  who was
 being taught out of the ',data of      
,ethics' would be quite at  liberty to  
dispute either the premises or the      
arguments of the author2  and he would  
not be silenced by the declaration that 
,mr4 ,spencer  is infallible4 ,but when 
catechisms are taught they are taught1  
not  as containing matter for           
discussion1 but as containing doctrines 
that must not be disputed1 on pain of   
more or less disagreeable  consequences4
 ,similarly when the ,bible is read in  
school it is read  not as a fallible    
record of events1 or a fallible guide in
 morals1  but as something absolutely   
authoritative--the very voice of ,god4  

,it  is perfectly obvious then1 where   
sectarianism in education begins2 it    
begins just at the point where doctrines
 of any kind accepted on faith  by a    
portion of the community and not        
discussible on grounds of reason1  are  
made a part of public school            
instruction4 ,sectarianism comes  in    
whenever the teacher is obliged to say1 
',hush' to the inquiring  scholar who   
wants his reason satisfied before he    
will believe4 ,there  is no             
sectarianism1 on the other hand1 in     
making use of a book which  lays no     
claim to any kind of privilege1 and     
which1 therefore1 cannot  force the     
belief of anyone4 ,the followers of ,mr4
 ,spencer do not form  a sect because   
they have no beliefs which they wish to 
exempt from  criticism or discussion1   
and because they hold themselves at full
  liberty to pass beyond the bounds of  
,mr4 ,spencer's thought whenever  they  
can see their way to doing so4 ,mr4     
,spencer's ',data of ,ethics'  may not  

contain all the truth on the subject of 
morals1 but the truth  which it does    
contain lends itself to demonstration2  
and no one can be  the worse for being  
taught demonstrable truths4 ,upon that  
foundation  he can afterward build what 
he likes--hay1 stubble1 or what not2 and
  after his superstructure has been     
tried by the fire of experience1  as it 
is very likely to be1 he will still have
 something solid left  on which to      
rebuild in perchance wiser fashion4 ,we 
do not advocate  the introduction of the
 ',data of ,ethics' into the public     
schools3 but  we are convinced that it  
would be a very good thing for the      
rising  generation if some of the ideas 
contained in that book could be  brought
 home to their minds4 7,popular ,science
 ,monthly1 ,november #ahhi47            
,,note    #a ,referring to the story of 
,moses receiving the two tables of      
commandments4 ,see page #acd4