{"1": {"fulltext": "BL 2727\\nC6\\nfl Griiicai Griiiciser cmicised\\nOR\\nINGERSOLL S GOSPEL ANALYZED.\\nBV\\nPACK A. COeHRAN,\\nIli\\n.rry Thi\u00c3\u00acigs He Tries\\nio Arsane A^a\u00c3\u00b9tst.\\nTHl -A THIS WORK WAS BEING TYPEWRIT-\\nTIX Al 1111 TIME OF MR. INGERSOI^VS DEATH.\\nlUS I.l.C I Ki: WHAT MUST WE DO TO BE SAVED?\\nIS l kl.N I PART OF THIS BOOK.\\nF^ric^f SO Comts.\\nj\\nr", "height": "4228", "width": "2633", "jp2-path": "criticalcriticis01coch_0001.jp2"}, "2": {"fulltext": "", "height": "4224", "width": "2713", "jp2-path": "criticalcriticis01coch_0002.jp2"}, "3": {"fulltext": "Il imiiKiiii (iiiiiiciSEii emiiGisED\\nOR\\nINGERSOLL S GOSPEL ANALYZED.\\nBY\\nPAGE AVCOCHRAN,\\nHis Own Arguments Prove the very Things He Iries to\\nArgue Aaginst. The Ms. for this Work was being\\nTypewritten at the Time of IngersolV s Death.\\nINGERSOLI^ S I.ECTURE, WHAT MUST WE DO TO BE\\nSAVED, IS PRINTED IN THE BACK PART OP THIS BOOK.\\nST. ALBANS, VT.\\n1900.", "height": "4224", "width": "2713", "jp2-path": "criticalcriticis01coch_0003.jp2"}, "4": {"fulltext": "n2-7\\n35059\\nLibrary of Cont\\nTWO COPIES ReC\u00c2\u00a3!V\u00c2\u00a30\\nAUG lo 1900\\nCopyright entry\\nSECONO COPY.\\nDeiivered to\\nOROER OiVISlON,\\nSEP 2r 1900\\n80062\\nEntered according to act of Congress in the year 1899,\\nby page a. COCHRAN,\\nIn the office of the I^ibrarian of Congress al Washington, D. C.\\nALL RIGHTS RESERVED.", "height": "4215", "width": "2519", "jp2-path": "criticalcriticis01coch_0004.jp2"}, "5": {"fulltext": "t\\nci\\ni\\nCHAPT\u00c3\u0089R SUBJECTS.\\nI.\\nFAITH OR BKLIEVING.\\nSerpent. Atonement. Faith, or Believing. Regeneration. Race\\nBxtinct without Faith. So\\\\^ing. Rich Ruler. Interpolation.\\nII.\\nFAITH OR BKI.IKVING.\\nInterpolation. Love Giver more than Gift. Catholic Slaughterings,\\nObject of. Sermon on the Mount. Predestination. Zaccheus.\\nCrucifiction of Thieves.\\nIII.\\nBKI.IEVING WITHOUT UNDKRSTANDING.\\nIngersoll Uses Arguments that Prove the Things he Tries to Argue\\nAgainst. Inspiration. Discovery of Truth.\\nIV.\\nFINAL BLOW TO INGERSOLL S NO-FAITH\\nGOSPKL.\\nThe object of this Chapter, (Ingersoll denying the necessity of be-\\nlieving anything to be saved) is to show that he proves his\\nown doctrine false, and that to be saved by his gospel, faith is\\nan absolute necessity as much as though we accept the Bible\\ngospel. IngersolPs ways of Being Saved.", "height": "4215", "width": "2519", "jp2-path": "criticalcriticis01coch_0005.jp2"}, "6": {"fulltext": "V.\\nCHRISTIANITY-BARBARISM.\\nFall of Nations, Cause of. This Republic will soon go.\\nVI.\\nFRANGE.\\nInfidelity s Heinous Work. Dissolute Girl to Take the Place of\\nDeity. Infidelity of France Causing Fulfilment of Prophecy,\\nEtc, Ktc.\\nVII.\\nANAI.YSIS OF INGERSOIvIv S GOSPKIv OF INTEV\\nLIGENCE.\\nCrime a Mistake. Kvery Good Thing in His Gospel Taken from\\nGospel of Christ. Difference in worldly and True wisdom.\\nIngersoll Shows same Hypocrisy Towards and Crucifies the same\\nChrist as Hypocrites of Old.\\nvili-\\nANALYSIS OF INGERSOIvI^ S GOSPEI. OF INTEL-\\nIvIGENCE CONTINUED.\\nBlasphemy. Dungeon of Mind. Traitors. Liberty. Men Loved\\nDarkness.\\nIX.\\nANALYSIS OF INGERSOLL S GOSPEL OF INTEL-\\nLIGENCE CONTINUED.\\nRead Testament. Admits Need of Forgiveness Number of Times\\nDenies it as Many. Can we Be Un just to God He says No\\nBankrupt Court in Next world, Bvery Cent Must Be Paid.\\nThe Injured Girl. Never Happy as Though we Had Not Sinned\\nHis Gospel incomplete.\\nX.\\nANALYSIS OF INGERSOLL S GOSPEL OF INTEL-\\nLIGENCE CONCLUDED.\\nHeaven or Hell Our Own Choice. He Despises Humility and\\nthe Atonement of Christ.\u00e2\u0080\u0094 Every Cent Must Be Paid; but no\\nway to Pay It. Heaven where Those Are we L/Ove. Some Saved\\nOthers Lost.", "height": "4233", "width": "2572", "jp2-path": "criticalcriticis01coch_0006.jp2"}, "7": {"fulltext": "XI.\\nRKVISED VERvSION OF INGERSOLE S CHARTER\\nON THE METHODISTS.\\nGreat Opinion of Self. His Calling. Unlike Wesley. Rescuing the\\nDeity. Infidels Their Own Enemies.\\nxir.\\nSEIGHT ANAEYSIS OF INGERSOEL S GOSPEL OF\\nHUMOR.\\nWine, Tobacco, Hay. A Mistake That Solemn People Are Always Stu-\\npid aud That no Humorous Person Ever Founded a Religion.\\nHumor no Tendency to Make People what They Should Be.\\nDespondency of Great Humorists. Something Lacking in Soni\\nRegardless of Humor. God s Mistakes. Enemies. Ingersoll\\nDivided Against Himself. Unconsciously Reveals Belief in\\nProphets.\\nXIII.\\nINGERSOLL PUZZEED\u00e2\u0080\u0094 MYSTERY EXPEAINED.\\nChrist Did Not write a word, Nor Command Others to write or\\nPreserve His Sayings, or Sign the writings himself Christ Could\\nNot Have Doue a Sillier Thing, for He Is that Word. No Com-\\nmand to Preserve word but Divine Information that in would be\\nPreserved. Ingersoll s Reason for Christ s writing Nothing;\\nReply Thereto.\\nXIV.\\nINGERSOLL S GOSPEL OF SCIENCE\\nAlso Goes Against Him, for by it we May Explain, from Common-\\nSense Principles, Miracles and Inspiration.\\nXV.\\nMISCELLANEOUS GLEANINGS.\\nCalvin. Voltaire. Methodist Converts. Flood. Babel Tower.\\nScience. Good Times Coming.\\nXVI.\\nIN CONCLUSION.\\nXVII.\\nSINCE INGERSOLL DIED.", "height": "4230", "width": "2572", "jp2-path": "criticalcriticis01coch_0007.jp2"}, "8": {"fulltext": "PREFACE.\\nThe manuscript for this work was beitig type-written at\\nthe time of Mr. Ingersoll s death and as his works are stili\\npublished and sold, and as A Kulogy to IngersoU in\\nhook forni has been published since his death it is evident\\nthat this book appears upon the scene at the right time. It\\nshould be read by Spiritualists and ali who read the Free\\nThought Magazine or any of that class of literature.\\nSome will object to the publication of this book because\\nIngersoU is net here. Some will say, Let the dead rest.\\nSome will say, What does he expect to gain by printing\\nthat now writing about a dead man? Others will say\\nsomething different. And the writer is aware that such\\nthings should be looked for. He knows that some, of in-\\nfluence too, will thus endeavor to hurl their icy bomb-shells\\nand lethean doses of anaesthetic powders into the arena, the\\ntendency of which would be to dampen and chili and para-\\nlyze the ardor of many who will read and digest. But they\\nforget that most of the people who thus criticise this work\\nhave been and are to-day, above ali classes of people in the\\nworld, anxiously reaching out after books and writings from\\nthe pen of such men as Mr. IngersoU who talked and wrote\\nabout dead men ali his life time, and who was in his greatest\\nglory when, with his bright wit and catchy rhetoric,\\nso-called, he was ridiculing and abusing the memories of the\\ngreatest and best and most useful men that ever lived, like", "height": "4235", "width": "2631", "jp2-path": "criticalcriticis01coch_0008.jp2"}, "9": {"fulltext": "Moses and the Prophets and Wesley and Calvin and I^uther.\\nAftd we long ago carne to the conclusio\u00c3\u00aci that he who ivould nieet\\nwith success must be tvilling to face opposition^ and.deliberately,\\ncalfnly and quietly, move along in deHance of opposing force s.\\nWhile at the head of each chapter I have mentioned sub-\\njects treated, one must read the chapter if he wishes to get\\nany idea of the manner in which they are treated and thereby\\nget the force of the arguments. As a rule you can go ahead\\nof a speaker, in your thoughts, when he gets to certain points,\\nand forni an idea of how his thought will terminate; but you\\nwill find it impossible to do so in this case.\\nMr. Ingersoll aims to overthrow the principles of Chris-\\ntianity as taught in the Bible miracles, inspiration, the di-\\nvini ty of Christ, the atonement, salvation by faith, re-\\ngeneration or the new birth and tries to show that Matthew,\\nMark and I^uke did not preach the new birth or atonement or\\nnecessity of believing. The aims of the author of this hook are\\nto clearly reveal the incorrectness of Ingersoll s argument and to\\nshow that his own arguments prove the things that he argues\\nagainst.\\nFriends of good judgment advise me that perhaps I am\\ntoo personal, so much so that the stroug statements and per-\\nsonalities would be detrimental to the sale of the book; but\\nlet the reader ever keep before him the f act that the writer has\\na keen perception and appreciation of the vasty difference\\nbetween fiippant nonsense and personal abuse, and good logi-\\ncai and irresistable argument, that he aims to indulge in the\\nlatter even more thanin humorous strikes, and intends no per-\\nsonal abuse, and never indulged in anything but kindly feel-\\ning for Mr. Ingersoll and I believe he can take no exceptions\\nto my plain way of putting things and will see that I simply\\nmeet him, in brotherly kindness, on his own battle-field and\\nf\u00c3\u00acght him with the material for which he calls,common-sense,\\nintelligence, science. But the weapons with which he attacks\\nChristianity are keen reproach, ironical and misleading wit,\\nand ridicule.", "height": "4231", "width": "2572", "jp2-path": "criticalcriticis01coch_0009.jp2"}, "10": {"fulltext": "1\\nThis is a reply, more particularl}^ to his lecture What\\nMust We Do to be Saved, and statemeiits made in the N.\\nY. Journal, Feb. 19, 1897. The above named lecture is\\nprinted in the back part of this book ayid should be read before\\nbeginning our reply.\\nPAGE A. COCHRAN.\\nWashington, D. C.", "height": "4225", "width": "2572", "jp2-path": "criticalcriticis01coch_0010.jp2"}, "11": {"fulltext": "CHAPTER I.\\nFAITH OR BEXIEVING.\\nSerpent. Atonement. Faith, or Believing. Regeneration, Race\\nExtinct without Faith. Sowing. Rich Ruler. Interpolation.\\n(Please read the preface and should the reader think me too personal in\\nspeakiug of the dead let him reniember that when this was written we were\\nspeaking to and of the living.\\nI ha ve in my possession, at the time of this writing,\\na copy of Ingersoll s lecture What Must We Do to he\\nSaved. The very outside page of the cover of that hook\\nshows the condition that an inf\u00c3\u00acdel realizes his soul to be in.\\nYea! how unconsciously and unwittingly has he there por-\\ntrayed the condition of the sinner without redemption! Be-\\nhold the serpent coiled around the stalk with his head\\ncouched behind it, with his hissing detestable mouth wide\\nopen ready to strike his poisonous fangs into the flesh of\\nthe passerby! Behold the virus! but where is the antidote?\\nBehold the disease! but where is the remedy?\\nIn the preface of that hook Ingersoll says that noth-\\ning is said by Matthew, Mark, or Luke about the atone-\\nment. A principal argument running through the lecture\\nseems to be that those three Apostles neither knew or said\\nanything of the atonement, or the need of faith. What\\n(9)", "height": "4224", "width": "2572", "jp2-path": "criticalcriticis01coch_0011.jp2"}, "12": {"fulltext": "are the facts? He either wilfuUy deceives the ignorant or\\nhe uses little reason himself. What person with a thim-\\nble full of sense inside of his skiill will say to any rational\\nbeing that any man ever preached Christ without preach-\\ning the atonement? Christ is the atonement. In preach-\\ning Christ, did they not, therefore, preach the atonement?\\nWho then was more earnest in preaching the atonement\\nthan the very men, Matthew, Mark and Luke whom Inger-\\nsoll says never preached it They are also noted for\\nquoting from the Prophets whefi coming to a place\\nof fulf\u00c3\u00aclled prophecy. The Prophets proclaimed the aton-\\ning Christ and that was the object of Matthew, Mark and\\nLuke in quoting them.\\nNow about believing, or faith Christ said in the ser-\\nmon on the Mount, Recorded in Matt., that only those\\nwho do the will of His Father can enter His kingdom.\\nWhat is the Father s will? That ye believe on Him\\nwhom He (^the I^ath^r) hath sent. Does not that concern\\nour faith? Nobody ever did God s will, kept the coni-\\nmandments, without believing. We cannot do the will of\\nthe Father without doing the will of the Son. We cannot\\ndo the gospel of Christ without doing the will of the\\nFather. The will of the Father and the Son toward us are\\nidentical. It is among the impossibilities for any rational\\nbeing to live up, to the best of their ability, to the\\nrighteous standard of the Bible gospel and remain an\\nunbeliever.\\nI want you to remember also that in the Christ of the\\nNew Testament is the God of the Old. When some un-\\nbelieving Jews were trying to pick flaws in Christ he said\\nto them, Before Abraham was I Am. Do you catch\\nthe meaning? When Moses was commanded to go and\\nlead the Israelites from Bgypt, God said, teli them I Am\\nhas sent you. So when the Jews asked Christ if He was\\n(IO)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0012.jp2"}, "13": {"fulltext": "greater than their Father Abraham He represented Him-\\nself as the same great I Ani who was the God of their\\nforefathers. These things being facts, when Christ said\\nin Matthew, do my Father s will or miss of heaven, it\\nwas equivalent to saying what Ingersoll says the first three\\ngospels do not mention, a need of faith for salvation be-\\ncause none would do the Father s will without faith.\\nWhere are your senses And that is the intelligence\\nthat Ingersoll says must save the world.\\nIn the Old Testament God says, Look unto me\\nand be ye saved. The same God, in Christ, said in Luke,\\ncome to me for rest. In one place we are told to look,\\nin the other to come. Both are equivalent to declaring\\nsalvation through faith, for certainly if we did not believe\\nwe would not come, we would not look.\\nWe are told also, in Matthew, that when the Pharisees\\nand Sadusees came to John the Baptist to be baptised in\\nthe name of Christ, he said to them, Who hath warned\\nyou to flee from the wrath to come? Another recogni-\\ntion, in Matthew, of salvation through faith, for they would\\nnot have acted without believing.\\nPositive evidence of the necessity of faith in the atone-\\nment, for salvation, is found also in the 2ist chapter of\\nMatthew. Christ asked the chief priests and elders from\\nwhence John s baptism was. They, knowing enough to\\nknow that Christ, as ever, had the better of them reason-\\ned this way: If we say, of men, he will say, we fear the\\npeople if we say from he\u00c3\u00a0ven, he will say, why did you\\nnot believe him? They believed not, bnt preferred stili\\nto remain in their sins. Christ also told them that the\\npublicans and harlots would go into the kingdom of God\\nbefore them, and the very next verse tells us that it is be-\\ncause they accept salvation by a living faith. For John\\ncame unto you in the way of righteousness, and ye believed", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0013.jp2"}, "14": {"fulltext": "him not but the publicans and harlots believed him\\nand ye, when ye had seen repented not afterward,\\nthat ye might believe him. Mark tells us the same thing.\\nWhat can be plainer than these things proving the falsity\\nof Ingersoll s statements?\\nIn closing his chapter on St. John he says the ideas of\\nsalvation depending upon belief, and the necessity of re-\\ngeneration f\u00c3\u00acnd their warrant in the hook of John and\\nnowhere else.\\nWe need to say but little on the gospels, about\\nthe atonement, or salvation by faith; and a perfectly\\ndirect statement is made in regard to conversion in the\\ngospel by Matt., 18:3. The gospel, according to Matthew,\\nMark and Luke, as well as John and ali the epistles, are\\nfull of regeneration. The coming to love God and allow-\\ning his righteousness to sway us is regeneration. Are not\\nMatthew, Mark and lyuke, and the Pentateuch and ali the\\nProphets full of it?\\nRecord is given in Matthew, Mark and lyuke of Christ\\nhaving said to a lady, Thy faith hath made thee whole,\\nand one of them adds, Go in peace. In I^uke he said to\\na man, Thy faith hath made thee whole. Christ said\\nof the woman with the box of ointment, Her sins, which\\nare many, are forgiven; for she loved much. Some mur-\\nmered at that. Then He said to the woman, Thy faith\\nhath saved thee. There you see is a direct statement in\\nlyuke, from Christ s own lips of the necessity of a faith in\\nhim. Read it in lyuke 7:36-50 In I^uke 18:42 he said to\\na blind man, Receive thy sight: thy faith hath saved\\nthee. And he glorif\u00c3\u00aced God. And ali the people, when\\nthey saw it, gave praise unto God. How Through\\ntheir faith, of course. The Apostles were prayed for by\\nthe Savior, that their faith fail not.\\n(12)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0014.jp2"}, "15": {"fulltext": "Luke wrote the hook of Acts, and you read Acts 13:45-\\n48. The Jews disbelieved the gospel you see and so\\nremained in their sins. The Jews being the chosen peo-\\nple of the Lord it was necessary to first give the gospel to\\nthem; but they, as it was said to them, judged them-\\nselves unworthy of everlasting life, and lo, they turned\\nto the Gentiles. When the Gentiles heard that re-\\ndemption was for them also they were glad, and\\nglorified the word of the Lord and as many as were\\nordained to eternai life believed. Notice now, eternai\\nlife carne to the Gentiles by faith in Christ. See?\\nThey believed. AH who belle ved were ordained to\\neternai life. No case is given in the Bible of an un-\\nbeliever ever being ordained to eternai life. In rehears-\\ning what God had done, it w^as there told how he had\\nopened the door of faith to the Gentiles.\\nIn Matthew 9:2, a palsied man was taken to the\\nSavior, and Jesus seeing their faith said, Son, be of good\\ncheer; thy sins be forgiven thee. In Luke, 24:25, Christ\\nreproved unbelief thus, O fools, and slow of heart to\\nbelieve ali that the Prophets have spoken. Matthew,\\nMark and Luke ali teli us of Christ having said, O\\nfaithless and perverse generation how long shall I suffer\\nyou? And ali this, understand, to prove the falsity of\\nIngersoll s statement regarding regeneration and salvation\\nby faith. And yet Ingersoll calls himself an honest man\\nbut if he is honest he has showed himself devoid of common\\nsense in this matter. From the tempie of morality and\\ntruth, the parasitic and poisonous vines of faith must be\\nbe torn?\\nFaith is a necessary element in temporal life. Era-\\ndicate that element from our scientists lives and what\\nwould become of the science, which Ingersoll says in a\\n(13)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0015.jp2"}, "16": {"fulltext": "later writing, can be the only possible Savior of this world?\\nEradicate that element from the human mind and the\\nscience of Geology would no longer unearth the mysteries\\nof our own planet; the mighty heavens, in their sublimity,\\nwould no longer be penetrated by the anxiously searching\\neye of the astronomer without it Cyrus W. Field would\\nnot have labored year after year for the constructi\u00c3\u00b3n of the\\nAtlantic cable, against mountainous obstacles and the buf-\\nfetting of ali the world. Samuel Morse s preconceived idea\\nof telegraphy the world held in contempt, considering it as\\nonly a v/himsical vision of a fanatic. Had not the world\\nmoved on to a faith in telegraphy it never would have\\nbeen used. The same may be said of ali useful inventions\\nand discoveries. Had that mighty element been\\nexpunged from the life of Samuel Morse he never would\\nhave constructed that apparatus whose little click grasps\\nthe thoughts of man, as they are poured off the finger tips\\nof the operator, and made to traverse land and sea with\\nspeed of the lightning s flash\\nSpeaking from a temporal standpoint: exterminate ali\\nfaith from the mind of man, and you rob him of his health,\\nyou rob him of his mind, you rob him of ali hope and you\\nrob him of his life Deprive humanity of faith and in less\\nthan three seconds every heart will cease to beat, every\\nbreast will have heaved its last sigh. In less than three\\nseconds every countenance will drop, the last agonizing\\ngroan will be forced into expression by an unutterable des-\\npair, and the human race will be extinct.\\nlyook again, dear reader, at Ingersoll s statement,\\nMatthew, Mark and Luke say nothing about the atone-\\nment and the scheme of salvation by faith in the hook of\\nJohn ali these doctrines f\u00c3\u00acnd their Vv^arrant nowhere\\nelse. Has it not become evident by this time that his\\nobject in searching the scriptures is not to get at the trutli\\n(14)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0016.jp2"}, "17": {"fulltext": "of what they say Let us look a little further John the\\nBaptist was the forerunner of Christ. The Prophets fore-\\ntold it Christ recognized him as such, And John, ac-\\ncording to ali three, Matthew, Mark and Luke, did bap-\\ntise, and preach the baptism of repentance for the remission\\nof sins. Did they not confess and repent through faith?\\nIs not real repentance conversion? And John Preached,\\nsaying, there cometh one inightier than I after me, the\\nlatchet of whose shoes I am not worthy to stoop down and\\niinloose. I indeed baDtise vou with water; but he shall\\nbaptise you with the Holy Ghost. Can you find a script-\\nural testimony that anybody ever was or can be baptised\\nwith the Holy Spirit while remaining in unbelief Is not\\nthat regeneration?\\nAfter John was in prison Christ began to preach, say-\\ning, Repent ye, and believe the gospel. What for?\\nTo secure their salvation of course.\\nThere is a passage in Mark, on this subject, stated\\nso plainly that even IngersoU could not mistake its mean-\\ning, and so he calls it an interpolation. It is this: He\\nthat believeth and is baptised shall be saved but he that\\nbelieveth not shall be damned. Whatever is found in\\nproof of the atonement, against unbelief, and in favor of\\nthe miraculous, IngersoU pretends to believe are interpola-\\ntions. Robert can crawl through a very small hole if he is\\na large man.\\nSee now what Christ says in lyuke 8:11-12, while ex-\\nplaining the parable of the sower: The seed is the word\\nof God. Those by the wayside, are they that hear; then\\ncometh the devil, and taketh away the word out of their\\nhearts, lest they should believe and be saved. Notice\\nnow how saving faith comes in there: Lest they should\\nbelieve and be saved.\\n(15)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0017.jp2"}, "18": {"fulltext": "Ingersoll quotes Christ s interview with the ridi young\\nruler as proof against a need of faith. Among other\\nthings he says that Christ did not say to him, You must\\nremember the Sabbath day, to keep it holy. What were\\nthe first words of the Savior to him? Keep the com-\\nmandments. Read them and see whether Christ told him\\nto Remember the Sabbath day to keep it holy. He\\nalso says, he did not say, You must believe in me you\\nmust be born again you must believe the Bible. Why\\nshould he? The act of coming to Christ as he did and\\naddressing him as he did was a perfect acknowledgment\\nth\u00c3\u00a0t those things were needful. His testimony was, I\\nhave kept these commandm.ents. Christ saw the one\\nthing that stood between him and his Creator; and the\\nyoung man very well knew that that was where the trouble\\nlay, for he went away feeling sorrowf ul and rejected\\nChrist for what there is without him. It is the last we\\nhear of that rich gentleman. Now there are thousands\\nwho testify that as soon as they gave up their pet sin, or\\nworldly idol, they immediately received the conscious\\nevidence of sins forgiven.\\nHere is a fact worth noticing Christ never said to an\\nunbeliever, Thy faith hath saved thee; thy faith hath\\nmade thee whole; thy sins are forgiven thee nor any thing\\nto that effect.\\n(16)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0018.jp2"}, "19": {"fulltext": "CHAPTER II.\\nFAITH OR BEIvIEVING.\\nInterpolation. Love Giver More than Gift. Catholic Slaughterings,\\nObject of. Serinon on Mount. Predestination. Zaccheus.\\nCrucifixion of Thieves.\\nNext Mr. Ingersoll quotes another verse and says he\\nbelieves it to be an interpolation And every one that\\nhatli forsaken houses, or brethren, or sisters, or fatber, or\\nmotber, or wife. or cbildren, or lands, for my name^s sake,\\nsball receive an bundred fold, and sball inberit everlasting\\nlife. Tben be comments tbus Wby, be said to tbis\\nman tbat asked bim, Wbat sball I do to inberit eternai\\nlife Among otber tbings, be said Honor tby fatber,\\nand tby m otber And we turn over tbe page and be says\\nagain, If you will desert your fatber and motber you sball\\nbave everlasting life. It will not do. No bonest\\nman using bis senses, can say, Honor tbem; and tben\\nsay, Disbonor tbem. Cbrist saw James and Jobn, witb\\nZebedee tbeir fatber and called tbem to follow bim. Tbey\\nleft tbeir fatber to follow Cbrist; bnt tbat is not saying\\ntbat tbey deserted bim, by way of contempt and abuse;\\n(17)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0019.jp2"}, "20": {"fulltext": "nor there is not sucli a tliing advised even in this passage\\nthat Mr Ingersoll calls an interpolation. Robert Ingersoll\\nvery well knows that many, for having turned from a life\\nof ali sorts of wickedness; have been obliged to leave home\\nand friends or return to their profligacy, and deny even\\nthe good that he himself preaches.\\nMany have been turned from the house of their friends\\nand wilfuUy despised and deserted, because of their right-\\neous life, but rather than give up the good way that has\\nbrought to them the sweetness of God s love and redeem-\\ning grace they have gone from home and friends to be dis-\\nowned and despised by the ones they loved. Yet they\\nwould not leave in envy and spite; but in kindness and\\nlove, earnestly praying and working for the good of their\\npersecutors. Who will say that they have not done right\\nand accomplished much more good than they could other-\\nwise have done; and that it did not take much more cour-\\nage, and a far greater love so to do Is there not a vast\\ndifference in spiteful desertion and a necessary leaving?\\nHere is a newly married couple. They step out by\\nthemselves, forsaking home and ali the friends. Do they\\ndo wrong Is it not right that he should think more of\\nhis wife than of father, mother, brothers or sisters Is it\\nnot right that she should think more of her husband than\\nof father, mother, brothers or sisters Before leaving do\\nthey not plant the kiss of endearing friend ship upon the lips\\nof the loved ones at home Yet they do not improperi y\\nforsake the same with ali its attractions. Whatever fool-\\nish things they may have said in the past about getting\\naway from home are generally corrected then. Then it\\nis that they begin to form a realization of what it is to have\\na home supplied by father and mother, where ali may live\\nand love together. Their love and interest, then, for their\\nfriends is not lessened, by loving another supremely, but in-\\nri8)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0020.jp2"}, "21": {"fulltext": "creased And the same must be said with ref erence to the pass-\\nages that IngersoU has tried to make out as contradictory.\\nHe says, I will never desert the one I love for the\\npromise of any God. lyittle does he know just what he\\nmight do if he were to let the beautiful love of the redeeming\\nlyord into his soul, and then have the one h(^ loves turn\\nhim a cold shoulder, and despise and reject him, because\\nhe would not worship Roman images, pray to the Virgin\\nMary and the so-called Roman Saints; confess his sins to\\nthe Roman Priest, proclaim the supremacy of the Pope,\\nand acknowledge the priesthood on a par with God. lyit-\\ntle does he know what he might do if he were fiUed with\\na wonderous love he never knew before and then be de-\\nspised and rejected by the one he loved because he would\\nnot permit his daughters to become entangled and soaked\\nin the animai passions of Roman Priests; or to use his\\nown words, To take the veil and renounce the joys and\\nbeauties of this life, and allowing these spider-like Priests\\nto weave webs to catch the loving maidens of the world.\\nHe also says, It is far more important to love your\\nwife than to love God. That is like saying that it is\\nmore important for the children to love the things sup-\\nplied, by father and mother, for their amusement and com-\\nfort than to love father and mother. The more we love\\na person the more will we love a gift from that person, and\\nif Mr. IngersoU knew what it was to love God he would\\nknow a thousand times sweeter love for his God-given\\nhelpmeet. I wonder what he would think to know that\\nhis family, which he loves and provides for, cared noth-\\ning for him, but ali they cared for was what the contents\\nof his pocket-book supplied?\\nFrom what source does he receive the ability of loving\\nand enjoying wife and friends He might say that that\\nability is implanted in him by nature. What is nature", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0021.jp2"}, "22": {"fulltext": "Did not a good God implant that ability within him\\nWhere did he get a good wife to help make a man of him,\\nand to become a powerful factor in making him feel that\\nhe has something to live for? Is not she, who is heaven s\\nbest earthly gift to man, supplied him by a good God, by\\nthe creative genius of the Almighty\\nHe further adds, The holiest aitar in ali the world\\nis the fireside around which gather father and mother and\\nthe sweet babes. Good! as far as it goes; but his words\\nali amount to this revel in the gift but forget the giver\\nThat is ali wrong. It is important, and it is for our good\\nhere, that we love God, the giver of.every good gift, far\\nabove what we love the gift, and if Ingersoll would only\\nlearn to do that he would f\u00c3\u00acnd himself enjoying a love for\\nthese good gifts a thousand times grander and sweeter than\\nhe ever knew before, or than it is possible to know in any\\nother way.\\nMany a person when tkey would not admit the love of\\nGod into their hearts, have been carried, beyond their con-\\ntrol, into degredation and debauchery, leaving family in\\nloathsome deus with empty closets, and empty flour barrels,\\nand empty sheds, while they revel in drunken debauchery\\nand ludeness, and often in robbery and murder; but\\nwhenever such persons have opened their hearts to receive\\nthe Savior s love, they have been regenerated, and lifted\\nfrom degeneracy and brutality to manhood and truth;\\nand wretched homes of want and despair have been turned\\nto homes of happiness and plenty. How Through\\nfaith.\\nWhen Mr. Ingersoll makes ali these statements, to-\\ngether with the following, It is far more important that\\nyou love your children than that you love Jesus Christ,\\nhe is not honestly presenting this matter. The truth is\\nthis: parents cannot really love the Lord Jesus Christ\\nII", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0022.jp2"}, "23": {"fulltext": "without loving their children far better tHan they possibly\\ncould if they did not love Christ. The more we love God\\nthe better we love our friends and fellow-men, and by lov-\\ning him there is a sanctity and purity and sweetening in-\\nfluence in our life that could not otherwise be there.\\nAnother statement of his This f rightful declara-\\ntion, He that believeth and is baptised shall be saved;\\nbut he that believeth not shall be damned, has filled the\\nworld with agony and crime. Bvery letter of this passage\\nhas been sword and fagot; every word has been dungeon\\nand chain. That passage made the sword of persecution\\ndrip with innocent blood through centuries of agony and\\ncrime. That passage made the horizon of a thousand\\nyears lurid with the fagot s flames; (this he says refer-\\nring to Catholic slaughterings) thus: thousands of vol-\\numes could not contain the crimes of the Catholic church.\\nThey could not contain even the names of her victims.\\nWith sword and fire, with rack and chain, with dungeon\\nand whip she endeavored to convert the world. Do you\\nsee his idea? He would have us understand that the\\nCatholic church took that way to convert the world to\\nChrist; but such is not the case. Such crimes were not\\nresorted to for the purpose of converting the world to\\nChristianity; but as a means whereby they hoped to com-\\npel the world, to come like working oxen, under the Ro-\\nman yoke that they might convert the world to Christ\\nand make good men and women of them No; but that\\nthe world might be converted to the slavery and servitude\\nof cruel politicians, whose right name is despot; and a\\nbeastly hypocritical organization, that called itself a\\nchurch, whose right name is Whited Sepulchre. Then\\nyou see it is not that passage, He that believeth and is\\nbaptized shall be saved; but he that believeth not shall be\\ndamned, that has caused the agony and crime of which\\n^21)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0023.jp2"}, "24": {"fulltext": "he speaks. That passage ne ver led people to commit\\ncrime; but it has saved many from it. It is not that pas-\\nsage that has caused the Catholic church to use sword\\nand fire, rack and chain, dungeon and whip to convert the\\nworld; it was the despotic ambition of corrupt and\\noppressing politicians coupled with the influence of a\\nchurch governor whose hypocrisy knew no bounds\\nwhom the prophecies cali a beast that used those means,\\nnot to convert the world to Christianity; but to convert\\nthe world to their own greedy selves. Ingersoll himself\\nvirtually acknowledges this, thus tearing to pieces his own\\ninfamous declaration regarding that passage. Read\\nwhat he says and see if you do not agree with me That\\nchurch went in partnership with the tyrants of the throne,\\nand between these two vultures, the aitar and the throne,\\nthe heart of man was devoured.\\nIngersoll undertakes to show by his lecture that it is\\nChristianity that causes crime; but nothing could be more\\nabsurd, it is the lack of Christianity, whether it be com-\\nmitted by an infidel or a church member. It is not as he\\ntalks, faith in Christ or Christianity, that lures men to\\ncruci exercise of power, or that causes trouble of soni, or\\ndistress of mind; but a lack of faith, a lack: of Christianity.\\nHe also says of that passage, it contradiots the sermon\\non the mount. Just read Christ s sermon on the mount\\nand see for yourself Notice particularly from the 2 ist verse\\nof the last chapter of the sermon Not every one that\\nsaith unto me, lyord, lyord, shall enter into the kingdom\\nof heaven; but he that doeth the will of my Father which\\nis in heaven. Many will say to me in that day, Lord,\\nlyord, bave we not prophesied in thy name and in thy\\nname cast out devils and in thy name done many won-\\nderful Works? And then shall I confess unto them, I\\nnever knew you depart from me ye that work iniqui ty.\\n(22)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0024.jp2"}, "25": {"fulltext": "Therefore whosoever liearetli these sayings of mine, and\\ndoeth them, I will liken him unto a wise man, wliich\\nbuilt his house upon a rock. And the rains descended,\\nand the floods came, and the winds blew and beat upon\\nthat house; and it fell not for it was founded upon a\\nrock. Who will presume to say that people will do these\\nthings if they do not believe And Christ said it was\\nnecessary to do them.\\nBut read now what becomes of the unbeliever\\nBvery one that heareth these sayings of mine, and doeth\\nthem not, shall be likened unto a foolish man, which built\\nhis house upon the sand And the rains descended, and\\nthe floods came, and l^eat upon that house; and it fell\\nand great was the fall of it. Why? It was founded\\nupon the sand. They believed not on Christ. A life\\nfounded upon riches, honors, pleasures, immorality, and\\ndishonesty; and things outside the gospel of Christ, is on\\nsinking sand.\\nIngersoll says, No man can control his belief. I\\nrepeat a former statement No man can try to live by\\nthe Bible and be an unbeliever. Men may educate them-\\nselves to infidelity; and yet something will teli them You\\nare going wrong, you are making your bed inhell. He\\nsays, You cannot believe as you wish. You must be-\\nlieve as you must. This is not wholly true people\\ncannot wish to believe in the Bible and be unbelievers.\\nBut see You cannot believe as you wish, you must\\nbelieve as you must. What predestination You see\\nhe Comes around with what he calls intelligence and un-\\nconsciously preaches predestination, a doctrine he so\\nvehemently denies, in other places, that it seems as\\nthough he could not think of words of condemnation strong\\nenough.\\n^23)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0025.jp2"}, "26": {"fulltext": "Then he calls iip Christ s interview with Zaccheus as\\nevidence against tlie idea of salvation by faith in Bible\\ndoctrines. He quotes the following And Zaccheus\\nstood and said unto the lyord, Behold, the half of my\\ngoods I give to the poor, and if I have taken anything\\nfrom any man by false accusation, I will restore him four-\\nfold? And Jesus said unto him, This day is sal-\\nvation come to thy house He of course admits that\\nthat is good doctrine, and says, He did not ask\\nZaccheus what he believed, he did not ask him, Do you\\nbelieve in the Bible? or Have you ever been bap-\\ntised And that is Ingersoll s reasoning. Why should\\nhe have asked such questions When a couple present\\nthemselves to the minister to be married what sense would\\nthere be in asking them, Do you believe in getting mar-\\nried? John the Baptist, the forerunner of Christ, had\\nfor some time been baptising people ali through those\\nparts, publicans included Zaccheus was a publican^ and\\nhis acceptance of Christ was evidence of his having been\\nbaptised or of his readiness to be, and also of his belief in\\nthe Bible. How is it now When people really accept\\nof Christ are they not ready to be baptised So it was\\nthen. And do they not believe in the Bible now? So\\nthey did then. Why ask a man with a lighted cigar in\\nhis mouth, do you smoke\\nThe last sins we are ready to let go of are our idols,\\nour pet sins. Zaccheus was a publican, a tax collector,\\nwho collected niuch more tax than the law called for, and\\nused the surplus to line his own pockets. He was such a\\nlover of money that he was going to have it no matter how\\nhe got it. Now can any sane and honest man say that\\nZaccheus complied with the requirements of Christ and\\nthe Bible without believing in them Allow me to re-\\npeat Jesus Christ never said to an unbeliever, Salva-\\n(34)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0026.jp2"}, "27": {"fulltext": "tion has come to thy house, thy faith hath saved thee, thy\\nfaith hath made thee whole, thy sins are forgiven thee, or\\nanything to that effect.\\nIngersoll, speaking of the crucifixion of Christand\\nthe two thieves, says In Luke we are told that one\\nrailed oii him, but one of the thieves looked and pitied\\nChrist, and Christ said to that thief, To-day shalt thou\\nbe with me in paradise. Why did he say that? he\\nasks, and answers Because the thief pitied him^. Luke\\ndoes not say that this thief looked and pitied Christ\\nThen he asks some questions about this thief and\\nanswers them to fit his argument, not in accordance with\\nhonesty. Who was this thief? To what church did he\\nbelong? I do not know he answers, and adds, The\\nfact that he was a thief, throws no light on that question.\\nThis latter statement is a misrepresentation of the script-\\nures. When people mentioned in the Bible, who were\\ncalled the children of God, indulged in sin, the Bible was\\nhonest, free to divulge the bad as well as the good, and\\nnever tried to hide the wrong as Ingersoll here tries to\\nmake out, and this fact is powerful evidence in favor of\\nthe scriptures. He further asks, What did he believe?\\nand answers, I do not know. Did he believe in the\\nOld Testanient In the miracles and replies, I do\\nnot know. Did he believe that Christ was God and\\ndeclares, I do not know. If we can show that he* be-\\nlieved that Christ was God then we have positive evidence\\nthat he believed in the miracles and in the Old Testanient,\\nand have answered af\u00c3\u00ac\u00c3\u00acrmatively, these questions concern-\\ning his belief. If that thief had not believed in those\\nthings, he would not have called Christ Lord and\\nbegged just in his dying moments, to be remembered in\\nhis kingdom, when he had been an enemy to the teachings\\nof Christ ali his life. But that was not ali, that thief\\n(25)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0027.jp2"}, "28": {"fulltext": "went so far as to plainly and stoutly declare that Christ\\nwas God. Read it for yourself in Luke 23:40-42, But\\nthe otlier answering, rebuked him, saying dost not thou\\nfear God, seeing thou art in the same condemnation\\nChrist was then nailed to the Cross And we indeed\\njustly, for we receive the due reward of our deeds but\\nthis man hath done nothing amiss. And he said unto\\nJesus Lord, remember me when thou comest into thy\\nkingdom. And yet Mr. Ingergoll says he don t know\\nwhat this thief believed, whether he believed that Christ\\nwas God or not. What intelligence that is But this be-\\ning only a specimen of the way he read and treated the\\nNew Testament at the time he made up his mind to read\\nit to f\u00c3\u00acnd out what he must do to be saved, it cannot be\\nwondered at that he did not get saved.\\nNow notice, he asks, Why then was the promise\\nmade to that thief that he should meet Christ in paradise?\\nand his answer is, Simply because he pitied suffering\\ninnocence upon the cross. Not so It was because he\\nfollowed the light of reason and of conscience, and be-\\nlieved and repented.\\n.26)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0028.jp2"}, "29": {"fulltext": "CHAPTER III.\\nBKlylKVING WITHOUT UNDKRST ANDINO.\\nIngersoll Uses Arguineuts that Prove the Thiiigs He Tries to\\nArgue Against. Inspiration. Discovery of Truth.\\nIngersoll has a good deal of fault to f\u00c3\u00acnd because we\\nbelieve what is beyond our power to comprehend. Be-\\nlieving soinething Ire says, thatyou do not nnderstand:\\nOf course God cannot afford to reward a man for believing\\nanything tliat is reasonable. God rewards only for be-\\nlieving sometliing tliat is unreasonable. If you believe\\nsoinething that is improbable and unreasonable, you are a\\nChristian, but if you believe soinething that you know is\\nnot so, then you are a saint. He says, In a little\\nwhile the few more intelligent will be driven out of the\\nchurch, and it will be governed by those who believe\\nwithout understanding. There are many improbable\\nand unreasonable things which he claims to believe,\\nthings which he knows are not so but pretends to believe,\\nlike the loving wife and children, working in heaven in\\ncoki, hunger, poverty and dirt (a good account of this will\\nbe found in chapter io) over thcir drunken besotted\\n(27/", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0029.jp2"}, "30": {"fulltext": "father and husband, heaven being, as he says, Wliere\\nthose are we love, and tliose who love us. So if we are only\\nwitli those we love, with one arm going through a thresh-\\ning machine we are in heaven he knows it is not so but\\nhe believes it, so of coiirse he is a saint. If you are only\\nwith those you love, and those who love you, you may be\\nsuff ering with every joint puff ed up with infiamma tory\\nrheumatism so that the jar made by a careless walking\\nacross the floor, strikes a dozen daggers through you, you\\nare in heaven bear in mind he knows it is not so but of\\ncourse he wants to be a saint so he believes it. You\\nknow God rewards only for believing something that is\\nunreasonable or that you know is not so.\\nBelieving something that you do not understand\\nI wonder how much he understands of what he believes.\\nWe live, we move, we bave our being. I^et wise Bob.\\nIngersoU teli us how. Let him reveal the secret, the\\npower and the principle, to scientists that have been\\nvaguely, but earnestly searching for it from time imme-\\nmorial, and for his informa tion his name will be immortal-\\nized. The grass grows let this man who believes only\\nwhat he understands kindly speak and teli us how. The\\nvegetables and fruits grow to maturity, we partake of them\\nfor food, they are converted into blood, and from thence\\ninto flesh, bone, gristle, nerve, etc, etc: let this wise\\nman of the nineteenth century, who believes only what he\\nunderstands, speak and tells us how.\\nThe fact is he has been cuffed about from one roost to\\nanother until he is just done up. He has never got on to\\nany perch yet but has let him down coflunk. He is just\\nlike the devil cuff him off from one hobby borse and if\\nhe can t sneak around the other side and junip back onto\\nthe same one he will hop right on to another. He is worse\\nthan the devil, for he does not think of denying the divine\\n(38;", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0030.jp2"}, "31": {"fulltext": "authority of the Bible. I fall to find words to express\\nmyself when I thiiik of this man who callsliiinself a moral,\\nintelligent and logicai reasoner, bringing himsclf so low in\\nthe scale of morality, intelligence and decency, as to im-\\npose upon rational beings with such a satanic, idiotic, impu-\\ndent requisition as that v/e believe only what we can under-\\nstand. Dearreader, I am not jesting. I speak with solem-\\nnity and with reverence. I pity the man who is so beastly\\nstubborn as not to give way to reason and to conscience\\nwhen he is so driven to the wall that he can f\u00c3\u00acnd no better\\nargument than telling us to believe only what we can un-\\nderstand, which, in reality is no argument. As trne as I\\npen these words, I never wasf\u00c3\u00aclled with so powerful a faith\\nin God and the Bible as while snbjecting these sa3\u00c3\u00a0ngs of\\nIngersoll s to a criticai analysis. Convince me that the\\nBible is false and I will renounce it at once but every-\\nthing goes to show that it is true.\\nBe honest with yourself dear reader. I^ook the\\nground over intelligently and conscientiously and see if it\\nwould not require much more faith to believe these things\\nthat Ingersoll says than it does to believe the Bible. When\\nhe pretends to think that he believes only what he under-\\nstands, it is himself, not the church, who believes what he\\nknows is not so.\\nIf we did not believe in only what we understand, we\\nwould believe in neither pain nor sorrow anger nor calm-\\nness joy nor bereavement the sweetness of love nor the\\nbitterness of hatred in life nor in death. We would not\\nbelieve in our own existence. Let the world set about the\\ntask of understanding many things that we are obliged to\\nbelieve and in less than one week every human being on\\nearth would be a maniac or a fool.\\nIn the New York Journal of February 19, 1897, I\\nnoticed about two common columns of what agnosticism\\n(29)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0031.jp2"}, "32": {"fulltext": "seems well pleased to cali common-seiise. He says there\\nthat The Dr. Halls, Talmages and Moodys Bishop\\nDoaiies and Corrigans ali love the absurd and glory in be-\\nlieving the impossible. We have already seenthat be-\\nlieving the impossible and loving the greatest absurd-\\nities ali rest upon himself unless he does not believe what\\nhe says he does but we will see more of it yet.\\nIn that paper he said, Use your senses. Ministers,\\npreachers, open your eyes, read your New Testament and\\nthink when you read. In a few years, he declared,\\nthe intelligent will deny the inspiration of the Bible.\\nWe have seen how Mr. Ingersoll has used his senses\\nor rather his nonsenses when reading the Testament We\\nhave seen how he opens his eyes, not to conscience, jus-\\ntice, and reason but to injustice and foolishness, and we\\nwill see it more yet. Put one drop of stagnant water\\nunder a powerful microscope, and what a sight will you\\nbehold And so when we put Ingersoll s sayings under\\nthe microscope of common-sense we f\u00c3\u00acnd theni literally\\nteeming with obnoxious contradictions, dominated by the\\nhydra-headed monsters of infidelity, dishonest arguments\\nand inconsistencies.\\nA strong argument against Ingersollism is found in the\\nfact that he works around and unconsciously and unwit-\\ntingly produces arguments that prop up the very things\\nwhich he aims to overthrow. He wants us to believe\\nonly what we understand and to deny the inspiration of\\nthe Bible. Now, if Robert Ingersoll understands ali he\\nbelieves, he is inspired above anything that was e ver\\nclaimed for any Bible character. He quotes the promise\\nthat if we forgive our fellow-men God will forgive us, and\\nsays, I accept the condition. There he says, is an\\noffer, and responds, I accept it. And then he repeats,\\nIf you will forgive men that trespass against you, God\\n^30)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0032.jp2"}, "33": {"fulltext": "will forgi ve your trespasses against him. Tliere he\\nsays, is a contract, a square promise, and answers, I\\naccept the terms. Where did this grand and infinite\\noffei and promise come from? It came from God, for the\\npromise is, God will forgive us. How did we get it?\\nThrough Jesus Christ who gave himself for us. So when\\nIngersoU accepts that off er he is acknowledging and accept-\\ning, and propping up, the very doctrines he aims to over-\\nthrow the Bible as an inspired word and yet in that\\nJournal he says to ministers, Use your senses, and\\nthrow away ali the raviugs of the inspired but in the\\nlecture, on page 78, he has very prominently brought out\\ninspiration in his argument. Here is what he says\\nHere is a woman whose husband has been lost at sea\\nthe news comes that he has been drowned by the ever-hun-\\ngry waves but slie waits. There is something in her\\nheart that tells her he is alive, and she waits. Do you\\nsee the proof of inspiration With perfect confidence she\\nwaits because she receives a telegram or reads in the\\npaper that he was rescued No. Because somebody\\ntells her? No, for telegraphic news is often wrong, and\\nnewspapers often make mistakes and town-talk is so un-\\ncertain but in spite of ali wrangling reports that may be\\nin the wind she knows for herself and in a way that she\\ndoes not guess at it nor take anybody s word for it, and\\nshe defies ali contrary reports but how and why Be-\\ncause there is something in her heart that tells her.\\nAnd the inspiration proves correct for he says years\\nafterward as she looks down toward the little gate she sees\\nhim; he has been given back by the sea. How intelli-\\ngenti- Denies that he believes in inspiration and then\\nuses argument that proves inspiration.\\nYou see it is just impossible for professed infidels to\\nget along and not give themselves away reveal their be-\\n(31)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0033.jp2"}, "34": {"fulltext": "lief in the Bible and inspiration. Ino^ersoll says, Back\\nof ali honest creeds was, and is, a desire to know, to\\nunderstand, and to explain, and that desire will, as I most\\nfervently hope and earnestly believe, be gratified at last by\\nthe disco very of the truth. If Ingersoll in his mad\\ncareer would stop and investigate his arguments he woukl\\nbe obliged to acknowledge that they reveal a belief in in-\\nspiration. Jesus Christ is the truth, the life and the way,\\nand it is impossible for one to believe Ingersoll s state-\\nment which we have just quoted, without believing in in-\\nspiration. What is he arguing on Theology. That\\nword, truth, then, has reference to the origin and destiny\\nof man. From that word arrives the questions how did\\nman originate and whither is he tending? Has man a\\nsoul and will he exist after this life, and if so, will his life\\nhere aff ect his existence in the world to come and how\\nWas Jesus Christ both man and God and if we are saved\\nmust it be through him? The discovery of the truth\\nconcerning these things is what Ingersoll has reference to\\nin that statement, because those were the things that he\\nwas discussing when he made the statement, and he says\\nhe earnestly believes that man will yet learn the facts of\\nthese important questions, so taking him at his own word\\nhe is a firm believer in inspiration, because the truth\\nof which he speaks could never be made known to the\\nworld except through inspiration.\\nIn the New York Journal, spoken of before, he speaks\\nof the first and second chapters of Genesis as giving\\ntwo contradictory accounts of creation. He says,\\nWe know that both accounts cannot be true unless they\\nare inspired, and no man can believe them both unless he\\nis inspired. Of course he wants to make himself out\\nan inspired man, hence his object, I suppose, of giving us\\nhis two contradictory accounts on so many different sub-\\nU2)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0034.jp2"}, "35": {"fulltext": "jects. But notice his common-sense again. The idea\\nthat inspiration is going to make the triith out of a lie, or\\na lie out of the truth\\nI read that statement We know that in the first and\\nsecond chapters of Genesis there are two contradictory\\naccounts of creation and thought to niyself I will see\\nabout that, whereupon I set about reading them, and\\nfound Ingersoll nsing his senses just the sanie as usuai.\\nThe second chapter, instead of being contradictory to the\\nfirst, I find is merely explanatory of the first. The first\\nchapter tells us that God said, let the earth bring forth\\ngrass and herb-yielding seed, etc. And the earth\\nbrought forth grass and herb-yielding seed after his kind;\\nwhile the second chapter explains that jGod caused to ap-\\npear in the earth the different seeds and that they did not\\ngrow and bear the plant until the ground had been\\nwatered. The first chapter tells us that God made man:\\nthe second chapter explains to us that He formed him\\nfrom the dust of the ground, breathed into his nostrils the\\nbreath of life and man became a living soul. The first\\nchapter tells us that God made woman the second chap-\\nter explains to us that He caused a deep sleep to fall upon\\nAdam, took a rib from his side and therefrom created a\\nhelpmeet for man. Who says it requires a large amount\\nof faith to believe these things Allowed, for argument s\\nsake \u00c3\u008c3ut how did the world appear, and how did man\\noriginate There has not been a theory of evolution yet\\nproduced but it would require much more faith to believe\\nthan it does to believe the Bible record.\\nIngersoll is not a scientist, he does not pretend to be,\\nbut he pretends to be the author of a gospel that will save\\nthe human race (every good thing, however, to be found\\nin what he calls his gospel, is taken from the gospel of\\nJesus Christj although he says that Science is the only\\n(33)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0035.jp2"}, "36": {"fulltext": "possible savior of the human race. I wishnow that Mr.\\nIngersoll would teli us how it is, science being the only\\npossible savior of the human race, that he, making no pre-\\ntentions to being a scientist, can produce a gospel to do\\nwhat he says nothing but science can possibly do. How\\ncan these two contradictory reports be true Why, they\\nare inspired, of course, and he must be inspiredor he could\\nnot believe them both or, to give you his other version\\nof the niatter, by believing what he knows is not so he\\nbecomes a saint.\\nHow can his two contradictory accounts concerning\\ninspiration be true, and how can he believe them both\\nAccordi ng to one of his versions they are inspired or else\\none account is false, and he is inspired or he could not be-\\nlieve them both according to his other version he believes\\nwhat he knows is not so in order to be a saint. Just be-\\nlieving something he does not understand, that is ali. How\\ncan his two contradictory accounts concerning the pro-\\nmise, If we forgive our fellow-men Godwill forgive us,\\nbe true? In his first account he says, I accept the\\nterms; in his other account he says, We do not need\\nthe forgiveness of God. And again further on he says,\\nI do not destroy the promise If you will forgive others,\\nGod will forgive you; but in less than half a dozen\\npages from there comes the contradictory account destroy-\\ning that promise, where he growls, No forgiveness by\\nthegods. Oh, that he would teli us which account to\\nbelieve, or whether to believe them both, by inspiration,\\nor count them both true, believing what we know is not\\nso\\nlyCt US for a moment do as he tells us, throw away in-\\nspiration. That done, there is no way left for us to be-\\nlieve the two contradictory accounts but to believe what\\nwe know is not so, and he says it is not intelligent to do\\nv34)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0036.jp2"}, "37": {"fulltext": "that, and in one place in tlie lecture hesays, intelligence\\nmust be the savior of this world. So wliere are we?\\nWe are in hell Our doom is sealed This wise fool\\ntries to argue hell away, but he argues it into existenc\u00c3\u00a8\\nHe aims his shot and shell at Christianity but he hits\\nagnosticism\\n35)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0037.jp2"}, "38": {"fulltext": "CHAPTER IV.\\nFINAIv BIvOW TO INGERSOIylv S NO-FAITH GOSPEIy.\\nThe object of this Chapter (Ingersoll denying the necessity of believ-\\ning in anything to be saved) is to show that he proves his own\\ndoctrine false, and that to be saved by his Gospel, Faith is an\\nabsolute necessity as much as though we accept the Bible Gospel.\\nIngersoll s ways of being Saved.\\nI would like, just at this point, to draw yoiir mind\\nback to the first chapter of this hook, and at the sanie ti me\\ncite to you three or four more statements Ingersoll has\\nmade discarding the atonement and the necessity of faith.\\nHe says Nothing can be more wonderful than the\\nfact that Matthew, Mark and Luke say nothing about sal-\\nvation by faith that they do not even hint at the doc-\\ntrine of the atonement, and are as silent as empty tombs\\nas to the necessity of believing anything to secare happi-\\nness in this world or another. From the tempie of mor-\\nality and truth, the parasitic and poisonons vines of faith\\nmust be torn. If a certain belief is necessary to insure the\\nsalvation of the soul, the church ought to explain, and\\nwithout any unnecessary delay, why sudi an infinitely\\nimportant fact was utterly ignored by Matthew, Mark and\\n(36)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0038.jp2"}, "39": {"fulltext": "Luke. You will remember that we examined the gos-\\npels a little in the first chapters of this hook and found\\nthese statements empty and void.\\nHe says, The}^ say, to him, you must believe,\\nto which he replies, I say, no. And y et I never saw\\nnor heard of a piece of printed matter where the author\\nsays, I believe, one-quarter as much as Mr. Ingersoll\\ndoes. If as he professes, he accepts the pian hehas given\\nUS, for his salvation, he accepts it by faith and that\\nleaves him with a belief, a belief that a certain belief is\\nnecessary toinsure the salvation of the soni, or else his\\nstatement that Science is the only possible savior of\\nthe human race, must be branded with the false and\\nridiculous.\\nWe believe that in Jesus Christ and his atonement\\nthe human race may find a Savior and Ingersoll believes\\nthat in science only can the human race find a savior.\\nNow, if we accept what he sa^^s must be our savior, we\\nbelieve in something, and a definite something, just as\\nmuch as though we accept the former. So whatever\\nscheme of salvation we accept, it stili remains to be ac-\\ncepted by faith. Mr. Ingersoll says he believes that his\\ngospel of intelligence, of health, good living, good fellow-\\nship etc, will bring life, and cover the world with wealthy,\\nhappy homes. He acknowledges that there is such a\\nthing as being lost, because, if there is such a thing as be-\\ning saved there must, of necessity be such a thing as being\\nlost, and from a really intelligent and scientific standpoint\\nthis must be acknowledged in opposition oppositeness\\nas, male, female large, small strong, weak up, down;\\npreserve, destroy truthful, dishonest God, Satan hea-\\nven, hell saved, lost. And if it be true that science is\\nour only savior, to strike him with his own club, Noth-\\ning can be more wonderful than the fact that such an in-\\n(37J", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0039.jp2"}, "40": {"fulltext": "finitely important f act has been utter\u00c3\u00acy ignored by ali\\ninfidelity, and in fact by ali even who claim to dis-\\ncard the Bible that it never was mentioned until Bob\\nIngersoU carne into existence that none of these \u00e2\u0099\u00a6have\\never hinted at the doctrine of salvation by science, and\\nthat for about six thousand years they were silent as\\nempty tombs as to the necessity of believing in science\\nto secnre happiness in this world or another. And the\\nhuman race will never resort to science for a savior unless\\nthey do believe it necessary.\\nLet US now, for argument, throw away the Bible\\nschemeof salvation, and acknowledge that Science isour\\nonly possible savior. L et us suppose that science has\\ndisco vered the truth and can teli us just what to do, and\\nhow to do it, and that it can give us the power to do the\\nthings that will free us from ali pain and sorrow, and bring\\nUS life, wealth and glorious happiness. The gospel of this\\nsavior, Science, must be preached to the world. Preach-\\ners and teachers should organize and spread the glad tid-\\nings from sea to sea, and from the river to the ends of\\nthe earth. This savior must explain to us what to do\\nin order that we may procure its blessings and we must\\naccept it, and do the things it bids us do and we will not\\naccept it unless we believe in it. So this scheme of sal-\\nvation, you see, requires just as much faith, and a particu-\\nlar faith in a particular something, as though we accept\\nthe Bible. But, hold If Ingersoll s gospel be true, is it\\npossible for us to come even to this savior which he has\\nappointed? He says, From the tempie of morality and\\ntruth the parasitic and poisonous vines of faith must be\\ntorn. He appoints science as our only possible savior,\\nand then makes it impossible for us to come and be saved.\\nIngersoU would be a thousand times worse God than\\nhe has made out of what he calls the Orthodox and Pres-\\n(38^", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0040.jp2"}, "41": {"fulltext": "byterian gods. He is creating a worse hell than the oiie\\nhe aims to destroy.\\nNow, if it should tuni out that ali of the professed\\nsceptics in the woiid are siiiless saints, the qiiestion of\\nhow so infinitely important a fact as that, science is our\\nonly possible savior, was not given to the world, even by\\nway of prophecy, until this late hour, and of how science\\nis to save us unless we come to it and accept, and of how\\nwe are to accept this scheme of salvation nnless we accept\\nit by faith^ and of how we may believe whatever we hap-\\npen to rejecting science as a savior and stili be saved,\\nif Science is our only savior would stili be asked.\\nAnd if it should then be shown that ali the church\\npeople and believers in the Bible are vile and vicious\\nwretches, the question stili would wait for a reply.\\nInf\u00c3\u00acdelity will be compelled at last to restits case, not\\nupon the wonders science reveals,but upon salvation pre-\\npared for us by an all-wise Creator. Ali the wonders or\\ngreat discoveries of science, including the Nuremberg\\nman that was operated by a combination of pipes and\\nlevers that could breathe and digest perfectly, and even\\nreason on God and the Bible better than inf\u00c3\u00acdelity, yet\\nwas made of nothing but wood and leather, are, when\\ncompared with breathing into man s nostrils, after having\\nformed him, the breath of life, creating from that forni a\\nliving soul, giving him free moral agency, providing as\\nHe has a way of redemption for sinful man, resurrecting\\nto life a soul dead in trespasses and sins, and making a\\nnew creature of him, and giving us the witness of His\\nSpirit, but dust and darkness.\\nIf faith in a certain something science is\\nnecessary to insure our salvation, Ingersoll ought to\\nexplain, and without any unnecessary delay, why sudi\\nan infinitely important fact was utterly ignored for so\\n(39)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0041.jp2"}, "42": {"fulltext": "lono- a time. He says of Matthew, Mark and Luke, There\\nare only two explanations possible eitlier belief is un-\\nnecessary, or the writers of these three gospels did iiot\\nunderstaiid the Christian system. So we mustsay of In-\\ngersolPs pian, there are only two explanations possible:\\nHuman science and faith therein is unnecessary, or God\\ncruelly neglected to let the world know that they might\\nbe saved by science until this late hour, solely that he\\nmight give Ingersoll the infinite honor of being the chosen\\nand inspired instrument to reveal .such a wonderful fact to\\nthe world. The foolishness, the clearly defined falsity\\nof the subject cannot longer hide the absurdity of such\\na scheme of salvation, nor the failure of God and infi-\\ndelity to mention, what is now claimedtohavebeen, the\\ngreat mission of Mr. Ingersoll and human science.\\nThe Church of Ingersoll, must take from its testa-\\nment and creed, the supercilious notion that human in-\\nventions and discoveries, without inspiration, will ever re-\\ndeem lost man. The idea that an intellectual conviction\\ncan subject this world to eternai doomunless saved by\\nhuman science alone The awful doctrine that scie-\\nenee can atone for the crimes of guilty men, or that there\\ncan be any redemption for man without divine interposi-\\ntion!\\nI wish now to cali your attention to a number of dif-\\nferent accounts of Ingersoll s as to how we may be saved\\nPage 26 of the lecture, Forgive and ye shall beforgiven.\\nPage 85, God cannot make a man miserable if that\\nman has made somebody else happy. Last page of hook,\\nthe honest man, the good woman, the happy child have\\nnothing to fear in this world or the next. Last words\\nof letter to New York Journal, Science is the only pos-\\nsible savior of the human race. In the first account he\\ndiscards the Bible truth, that God, for Christ ssake, will", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0042.jp2"}, "43": {"fulltext": "forgive US, but simply says, if we excuse those who mis-\\nuse US we are safe; not one word said aboutniaking some-\\nbody happy, or being good or honest, or believing in bis\\ngospel of education, or science, or humor. In the next\\naccount, if we will just go to work and make some person\\nhappy nothing can make us miserable. He does not men-\\ntion the necessity of forgiving anybody, or believing in\\nscience, or being good or honest generally. In another\\naccount, if we are honest, or good, we are safe for time\\nand eternity he does not mention the necessity of educa-\\ntion or science.", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0043.jp2"}, "44": {"fulltext": "CHAPTER V.\\nCHRISTIANITY\u00e2\u0080\u0094 BARBARISM.\\nFall of Nations, Cause of. This Republic Will Soon Go.\\nAgalli listen to Ingersoll We have what tbey cali\\nthe Christian religion, and I find, just in proportion that\\nnations have been religious, just in proportion they have\\nclung to the religion of their founders, they have gone\\nback to barbarism. Notice now, by saying, gone back\\nto barbarism, he acknowledges that some nations have\\nbeen lifted out of barbarism, but he does iiot teli us by\\nwhat means. It would be idiotic to say that barbarism\\nlifted them out of barbarism, and that being the case it\\nwould be worse than idiotic to say that they were not lift-\\ned out by a good religion. The only rational decision\\nthen, that remains for any sane man is this Just in\\nproportion that nations have fallen below the standard of\\nreal j3\u00c3\u008cety no matter how high their profession, for pro-\\nfession does not necessarily imply possession just in that\\nproportion has oppression prevailed, and have they slid\\nback to barbarity, not through piety and godliness but\\nby a lack of piety. It is a true saying that Righteous-\\nness exalteth a nation but sin is a reproach to any peo-\\nv42)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0044.jp2"}, "45": {"fulltext": "ple. He continues I f\u00c3\u00acnd tliat Spain, Portugal and\\nItaly are the tliree worst nations in Europe. I find that\\nthe nation nearest infidel is the most prosperous France.\\nx\\\\s to the first three suppose it is true, it is but a clear\\nmani f estation of ignominy to say that Christianity is the\\ncause of ther being so bad. It is a lack of the vitals of\\nChristianity. It is the fruits of hypocricy gone to seed,\\ncovered with the beautiful garb of piety, Christianity ex-\\nisting only in name, of which Christ said, the platter is\\nclean without, but within it is full of dead men s bones\\nand ali uncleanness.\\nAccording to what Ingersoll says, ali nations which\\nthese many years have been found in a good state of civili-\\nzation will soon be swallowed up in barbarism, for he\\nsays, We have what they cali the Christian religion, and\\nI find just in proportion that nations have been religious,\\njust in proportion they have clung to the religion of their\\nfounders they have gone back to barbarism\\nNations that have reached the highest state of civili-\\nzation have been thus exalted by making use of principles\\nof the religion of the Bible; and just in proportion that\\nthey have denied the God of the Bible, and refused to\\nwalk in those ways have they seen trouble; and anybody\\nwith but very little knowledge of these things knows my\\nstatement true. Consider our own country, our loved\\nUnited States. What exalted so small a nation above ali\\nnations of earth? Was it not a larger amount of the re-\\nligion of the Bible than existed anywhere else? And just\\nin proportion as this nation is departing from the faith\\nand piety of its founders, letting go of true piety and giv-\\ning place to hypocricy, is it meeting its doom.\\nHow devoid of ali reason is the idea that where the\\nmost religion is, there, is the most barbarity! It is im-\\npossible to name a nation or a people without a religion\\n(43)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0045.jp2"}, "46": {"fulltext": "of some kind. Ingersoll lias his religion; biit he rejects\\nthe only true religion and forninlates one of his own.\\nHe is as religious (in his wayj as we are, he studies our\\nBible and our writings in search of material wherewith to\\npropagate his own religion; and whenever he f\u00c3\u00acnds any-\\nthing in the Bible that can be used against him he growls,\\nInterpolation\\nThe Bible is the only system of religion that re-\\nnounces idolatry, unless it is Mohammedanism, and that\\nprofesses to be founded on our Bible, and there is but one\\nsystem professing Christianity that holds to idolatry its\\nimages the Roman Catholic. Organized peoples, almost\\nwithout number, have met their dooni for holding to idola-\\ntry, and rejecting the God of the Bible, just as God in\\nthe word said they would; and those that have not already,\\nwill in the near future. The United States will, in the\\nvery near future, be torn to pieces, and cease to be a re-\\npublic, not because of its molten images or its piety; but\\nbecause of its hypocricy, its social, politicai and f\u00c3\u00acnancial\\ntreachery.\\n(44)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0046.jp2"}, "47": {"fulltext": "CHAPTER VI.\\nFRANGE.\\nInfidelity s heinous work. Dissolute girl to take the place of Deity\\nInf\u00c3\u00acdelity of Franca causing fulfiUment of prophecy, etc. etc.\\nNow for France Read from Ingersoll again: I\\nfind that the nation nearest infidel is the most prosperous\\nFrance. Considering oiir answer to tliis we must con-\\nnect another statement from the same lecture, namely\\nI believe in the gospel of intelligence. Further on he\\ncalls it My gospel of intelligence. He says also,\\nThat is the only lever capable of raising mankind. In-\\ntelligence must be the savior of this world. He points\\nUS to infidel France as an example.\\nIngersoll has told us what he finds about infidel\\nFrance, now let us see what we can find. I find that no\\nnation was ever so prosperous in its widely extended in-\\nfluences of the baneful effects of infidelity as France. I\\nfind that the cruelties and butcherings of war were never\\nmore plainly manifest than in the French Revolution,\\nplanned and executed by infidelity, with Voltaire, one of\\nthe most noted infidels that ever lived, and four or five\\n45)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0047.jp2"}, "48": {"fulltext": "others to lead the van in tlie beginning of the crusade that\\nled to the French Revolution.\\nThis Voltaire you know was the infide! who said:\\nI am tired of hearing it said that twelve men established\\nthe Christian religion; I will show that one man can suffice\\nto overthrow it. And so by this intellectual giant of\\ninfidelity, with his four colleagues: Frederic II, Prussia^s\\nking; Diderot, D Alembert, and Rousseau, a plot was\\nformed, by ali the deceit and treachery that intelligence\\nwith infidelity and irreverence were able to muster, for the\\npurpose of uprooting Christianity and blotting it off the\\nface of the earth. And ali this, understand, by the in-\\ntelligence of Infidel France, the nation that IngersoU holds\\nup to US as a model.\\nThis Voltaire (l quote from Guizot s History of\\nFrance when planning the crusade against Christianity,\\nv/as taking the communion to sof ten the Jesuits and\\nwas conforming to the rules of a convent. He wrote to\\nD Alembert: I assure you that my friends and I will\\nlead them a fine dance; they shall drink the cup to the\\nvery lees. In the great campaign against Christianity un-\\ndertaken by the philosophers, Voltaire, so long a waver-\\ning ally, will henceforth fight in the foremost ranks; it\\nis he who shouts to Diderot, squelch the thing! The\\nmasks are off and the fight is bare-faced; the encyclo-\\npaedists he was helping write an encyclopaedia march\\nout to the conquest of the world, in the name of reason,\\nhumanity and free thinking; even when he has ceased\\nto work at the encyclopaedia, Voltaire marches with\\nthem. And behold the result\\nlyouis XV was king of France for over fifty years\\nprevious to that terrible revolutionary outbreak. Some\\nof his advisers warned higrf^of the impending fate of the\\nnation, and urgently insisted upon a reformation; and lis-\\n(46)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0048.jp2"}, "49": {"fulltext": "ten to bis cold and indifferent reply: Try to make\\nthin^s go on as long as I am likely to live; after my death\\nit may be as it will. To no pnrpose did they remon-\\nstrate with him. Clearly could he realize the gathering\\nof the fateful cloiids that were soon to break out in their\\nfury; and bere are the words in which he portrayed the\\nfate of a nation that bad gone over to inf\u00c3\u00acdelity: After\\nme the deluge. The deluge carne. When that revolu-\\ntion first began the king yielded to the idea of allowing\\nthe commonalty a larger delegation in the legislature than\\nwas held by the Nobility and Romish priests together, so\\nthat the heavier part of law-making material rested with\\nthem. This, however, did not pacify them. They were\\nblood thirsty, and blood they would spili They were\\nbent on the annihilation of Christianity. They were de-\\ntermined to butcher the classes (Catholics and politicians)\\nthat bad butchered so many before them, because they\\nwould not acknowledge the supremacy of the beast (the\\nPope). They followed the example of Catholicism in\\ntheir endeavors to suppress the Bible. Christianity, for a\\nshort season, in ali nations, was lashed by the bitter fangs\\nof foul-mouthed inf\u00c3\u00acdelity. Infidel France became the\\nmother of the malignant pool of agnosticism; that gigantic\\ncess-pool overflowed its banks and spread its virus from\\nsea to sea.\\nThe work of Infidel France and the Roman Beast\\nseems to answer to the prophecy of the first part of the\\neleventh chapter of Revelation, verse 3, And I will give\\npower unto my two witnesses (which must mean the\\ntwo Testaments that make up the Bible) and they shall\\nprophesy a thousand two hundred and three score days\\n(years Num. 14:34; Bz. 4:6) clothed in sackcloth.\\nThe period of 1260 years in which the two witnesses\\n(the Old and New Testaments) should prophesy, clothed\\n(47;", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0049.jp2"}, "50": {"fulltext": "in sackcloth, had reference to the centuries that the real\\nbelievers in Christ were to receive their v/orst persecutions\\nand crimes fiom Roman Catholics, and when Rome would\\ndo the most in keeping the Bible, the two witnesses,\\nfrom the hands of the people. So the supreme authority\\nof popedom beginning A. D. 538, 1798 must bring that\\n1260 years to its terminus. It was right at this point that\\na large band of French warriors stormed the vatican, took\\nthe pope prisoner, and held him in banishment until the\\ntime of his death. It was not long before another pope\\nwas placed in his stead, but that infamous beast, pope-\\ndom, received a blow from which it has not fully recover-\\ned, and the power which it employed during that 1260\\nyears it never has been permitted to employ again.\\nBut this awfully cruel exercise of power, by Rome,\\nhowever, was greatly subdued shortly before the close of\\nthe 1260 years. Why (See Matt. 24th Ch. first 22\\nverses). Christ in speaking of it said, Bxcept those\\ndays should be shortened, there should no flesh be saved;\\nbut for the elect s sake those days shall be shortened.\\nIt is plain enough that the two witnesses are the two\\nTestaments of the Bible. The next verse of Rev. II, speak-\\ning of them says, These are the two olive-trees, and the\\ntwo candlesticks standing before the God of the earth.\\nThe prophet Zechariah saw the two olive trees, one on\\neither side of the golden candlesticks upon which was a\\nbowl with seven lamps thereon, the seven lamps being the\\nsanie as the seven candlesticks that represent the seven\\nchurches of Asia, in Rev. ist chapter. And the Old and\\nNew Testament, represented by the two witnesses in Rev.\\nII, and by the two olive trees in Zech. 4, were seen by the\\nprophet, one on each side of the lamps, or churches, be-\\ncause upon the two Testaments is the Church of Christ\\nfounded. The prophet asked the meaning of the two\\nH8^", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0050.jp2"}, "51": {"fulltext": "olive trees and the angel answered: This is the word\\nof the lyord unto Zerubbabel, saying, Not by night, nor\\nby power, but my spirit, saith the Lord of hosts. Again\\nhe asks the same question of the olive trees and the olive\\nbranches, and again the angel answers: These are the\\ntwo annointed ones, that stand by the Lord of the\\nwhole earth, while John says, Rev. 11:4, Standing\\nbefore the God of the earth. The same statement you\\nsee.\\nVerse 7: And when they fthe two witnesses)\\nshall have finished their testimony, (in sackcloth, Rome s\\ngreatest persecutions eeasing) the beast that ascendeth\\nout of the botto mless pit shall make war against them\\nfthe two witnesses) and shall overcome them, and kill\\nthem. What is the meaning of that?\\nPiotare to yourself as vividly as possible the appall-\\ning condition of the minds of infidels who have left a\\nrecord of their condition, when professing inf\u00c3\u00acdelity, and\\nsee if you can conceive of anything more applicable than\\na beast in a bottomless pit, and think of France as a na-\\ntion given over to inf\u00c3\u00acdelity.\\nInfidel France, the nation that Ingersoll holds up to\\nUS as a model, at the time of the French Revolution, in\\n1773, deliberately unsheathed its sword of inf\u00c3\u00acdelity and\\nbrought to pass the saying of this prophecy, by assassinat-\\ning these two witnesses.\\nAfter the intellectual giants of inf\u00c3\u00acdelity flatly refused\\nto take the reins of government in peace and quietude, in\\ndebasement and cruelty through the appalling scenes of\\nthe Revolution captured the government, and on the meet-\\ning of the legislature passed a resolution that there was\\nno God, and passed a prohibitory law, for the suppression\\nof the Bible, prohibiting the printing and circulation of\\nholy writ, and this act was the murderingof the Two\\n(49)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0051.jp2"}, "52": {"fulltext": "Witnesses which, for a number of centuries, had been\\nprophesying clothed in sackcloth under most adverse\\ncircumstances. By this act, togetlier with gatliering and\\ndestroying of Bibles already printed, abolishing the day\\nof rest, setting apart one day in ten for blasphemous car-\\nousing; prohibiting of the sacrament, of baptismal rites\\nand the worship of God, and, in fact, by the use of ali\\nmeans possible they intended to annihilate Christianity.\\nBut God had said, My word shall not return unto me\\nvoid, but shall accomplish that whereunto it was sent.\\nVerse 8: *And their dead bodies shall He in the\\nStreet of the great city, which spiritually is called Sodoni\\nand Egypt, where also our Lord was crucified. In this\\npassage you can plainly see it was shown to the prophet\\nthat the nation which should hush the voice of the scrip-\\ntures, (the two witnesses), was to distinctly represent\\nSodom s lasciviousness, the atheistical heart of Egypt,\\nand the crucif\u00c3\u00acxion of the Lord Jesus. The moral corrup-\\ntion of Sodom is well known. The inf\u00c3\u00acdelity of Egypt\\nwas made manifest in Pharo s reply to Moses: Who is\\nJehovah, that I should obey his voice to let Israel go? I\\nknow not Jehovah, neither will I let Israel go. Dur-\\ning the Revolution the astounding exclamation of the\\nspirit of Inf\u00c3\u00acdel France was heard resounding through the\\nland that Christ was a deception, an imposition, and they\\ncapped the climax by the ridiculing f\u00c3\u00acendish shouts of\\nCrush the wretch\\na. Their dead bodies shall He in the Street is ex-\\nplained in the fact that France, in her inf\u00c3\u00acdelity, had not\\nonly gathered and destroyed the printed copies of the\\nBible, but had by law prohibited the scriptures, thus stop-\\nping the mouth of those two witnesses so that they\\nmet their death blow; and for nearly four years God s im-\\nmutable word of truth lay prostrate through the length\\n(50)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0052.jp2"}, "53": {"fulltext": "and breadth of a land whose people despised relig\u00c3\u00acoiis and\\nmoral restraint.\\nb. Which spiritually is called Sodom is explain-\\ned in the fact that France sunk to deeper depths of moral\\nand religious corruption than Sodom did.\\ne. Which spiritually is called Egypt is explain-\\ned in the fact that France rebelled against the Almighty,\\nin bpth word and deed, in a manner that equalled, or ex-\\ncelled, that of Egypt. A priest connected with the lead-\\ners voiced the sentiments of the nation that Ingersoll\\nholds up to US as a model, and also of Egypt of old, in the\\nfollowing words God, if you exist, avenge your in-\\njured name. I bid you defiance You remain silenti\\nYou dare not launch your thunders Who, after this,\\nwill believe in your existence\\nd. Where also our I^ord was crucified is explain-\\ned by Infidel France having pronounced imposi tion upon\\nthe name of Christ, and in the maddened furies of the\\nRevolution calling upon one another to Crush the\\nWretch!\\nVerse 9: Andthey of the people, and kindreds,\\nand tongues, and nations, shall see their dead bodies three\\ndays and ahalf three and one half years, (Num. 14:34;\\nEze. 4:6J and shall not suffer their dead bodies to be\\nput in graves. This is explained by the fact that the\\nevil iniluences of infidelity that were thundering on\\nthrough France in uncontrollable velocity were felt for a\\ntime, through ali nations, so that the people, kindreds,\\ntongues and nations, beheld the evil effects of infidelity\\nemanating from France, for three and one half years,\\nwhich was the time that the national resolution to the\\neffect that there was no God; and the law prohibiting the\\nscriptures and the worship of God, which was the killing\\nof the two witnesses remained upon the statute books.\\n51)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0053.jp2"}, "54": {"fulltext": "Verse io: And they that dwell upon the eartli\\nshall rejoice over them, the death of the two wit-\\nnesses and make merry, and send gifts one to another;\\nbecause these two Prophets tormented them that dwelt on\\nthe earth. This was fulfilled by the uni versai rejoicing\\nover the reign of infidelity and the death of these two\\nwitnesses, the war against the Bible (prohibiting its\\nsale) and Christianity, which the leaders set out to com-\\npletely destroy. One day in ten was set apart for carous-\\ning and making merry; and when the news was heralded\\nthat the legislators of France had resolved against God,\\nand passed a law prohibiting His word the Bible men\\nand women became jubilant in dancing, and in singing,\\nbecause they were anxious to be counted free from ali\\nmoral obligation, and proposed that nothing should re-\\nstrain them from worldliness and sensuality.\\nVerse 1 1 And after three days and a half three\\nand one half years the spirit of life from God entered\\ninto them, and they stood upon their feet; and great fear\\nfell upon them which saw them. God had said that His\\nword should abide forever. Although Infidel France had\\nbeen permitted to deal it the two witnesses a death\\nblow, it was not suffered to be buried and lost in oblivion;\\nand this passage was fulfilled when, in just three and\\none half years from the time that Infidel France ruthless-\\nly thundered a resolution through its legislature denying\\nthe existence of the Deity, revoked that resolution. It\\nwas fulfilled when, in just three and one half years from\\nthe passage of the law prohibiting the scriptures, that law\\nwas repealed, and the circulation of the Bible permitted.\\nA scriptural proverb reads: They hated knowledge,\\nand did not choose the fear of the lyord; therefore shall\\nthey eat of the fruit of their own way, and be filled with\\ntheir own devices. They had found it true. Smitten\\n(52)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0054.jp2"}, "55": {"fulltext": "with horror, ali civilization, France as higli in ^the list as\\nany nation, in awful amazement gazed upon the horrify-\\ning atrocities that sprung from renouncing the hook of\\ndivine revelation, the word of infinite wisdom Even the\\nvery legislative assembly that had thus declared against\\nGod and his word, seeing the outcome began to realize\\nthat the mighty word of supreme excellence and its beau-\\ntiful teachings, must be restored to a lost people, and as a\\nlast resort, and the only means to save their own nation\\nfrom everlasting re volt and destruction, they rescinded\\ntheir own infidel resolution and law. Thus were the\\ntwo witnesses endowed with greater power and more\\nlife apparently than e ver they had been before, so that\\ngreat fear fell upon them which saw them the mul-\\ntitudes who had been exultant over the apparent defeat\\nof the Bible, and abolition of Christianity, on seeing them\\nplaced upon their feet, and exalted to a higher station in\\ntheir midst, than ever before, were filled with fearfulness\\nbefore their Creator.\\nSo much for Mr. Ingersoll s I find that the nation\\nnearest infidel, is the most prosperous France. So\\nmuch for his Gospel of Intelligence, which he says\\nis the only lever capable of raising mankind, and\\nwhich must be the savior of this world, preached and\\ncarried into effect by the nation that he holds up to us as\\na model. They had intelligence enough, however, to see\\nwhat they had done, and acknowledged it to the world,\\nby repealing their infidel resolution and law. Ivook again\\nat the\\nCoi^ossAiv IntelIvIGEnck freason) of InfidkuTy!\\nFrance having rejected the veneration of the Deity, the\\nGod of the universe, the nation was soon swallowed up\\nin the most lewd idolatry. A dissolute female was pre-\\n(53)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0055.jp2"}, "56": {"fulltext": "sented to tlie great and inteli igent legislative body of\\nFrance as the one object worthy their h\u00c3\u00acghest regards,\\nand this their worship of intelligence they called the\\n**Goddess of Reason.\\nA formai rite, of these licentious and idolatrous wor-\\nshippers of intelligence, certainly appears to the world\\nunequalled in folly, immorality and irreverence. Those\\nof the city government, foUowed by a company of music-\\nal experts, marched deliberately, and yet solemnly, into\\nthe presence of the conventionists made up, understand,\\nof the supreme civic and authoritative body of the land\\nand at once began their worship by the use of an appropri-\\nate song which rung out their praises of freedom\\nwhat they called freedom and accompanied by the dei-\\nfied woman with face concealed in the usuai f emale style,\\nto be accepted as the one Being worthy their highest hon-\\nors, their best love, their deepest affection, yea! their\\nprofound adora tion. On being presented to this august,\\nyet inf\u00c3\u00acdel assembly, Ingersoll s essence of intelligence,\\nshe was given a conspicuous position at the president s\\nright, her veil was removed, her beautiful forni exhibited,\\nand most of them knew her to be an operatic dancer.\\nAnd so that inf\u00c3\u00acdel company of legislators publicly greet-\\ned with reverential worship their Goddess of Reason,\\nhumbly acknowledging her to be the most appropriate\\npersonif\u00c3\u00accation of the intelligence which they adored.\\nSuch ludicrous mimicry And yet ali through the coun-\\ntry did those who were anxious to publicly sanction the\\natrocities of the Revolution, ape their intelligent leaders\\nand vest their lady with the deified title of Goddess of\\nReason.\\nIntroductory to the adora tion of intelligence the elo-\\nquent speaker selected to present the Goddess to that com-\\npany poured out his torrent of eloquence in part, by cali-\\nf54)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0056.jp2"}, "57": {"fulltext": "iiig on weak liumanity no longer to stand in apprehension\\nof danger from the God who liad been begotten by their\\nown cowardice; and forever after to let reason be the only\\ndivine essence they should recognize. He said, Fall\\nbefore the august senate of freedom, veil of reason. I\\noffer you its noblest and purest image. He called her,\\nThis animated image, the masterpiece of creation.^^\\nHow much indeed, is this like Ingersoll France called\\nit Reason, he calls it intelligence, while both had ref-\\nerence to the sanie element in man; and yet neither France\\nnor Robert Ingersoll, with ali their intelligence, exercise\\nenough of that most excellent attribute to acknowledge\\nthe supremacy and worthiness of the Creator and giver of\\nthese good gifts. Both place women above the Almighty.\\nBoth propose to revel in the gifts and forget the giver.\\nHow then can we read what Ingersoll says about intelli-\\ngence, and then his statement, It is far more important\\nto love your wife than to love God, without knowing\\nthat had he been in France at that time he would have\\nbeen a leader in that infamous move\\nHe Comes down hard on hypocrisy (so did Christ)\\nyet how [can one manifest blacker and more open\\nhypocrisy than does Ingersoll in warring against Chris-\\ntianity, and pronouncing it a fake, without having put it\\nto the test himself. L^et him speak to God in earnest\\nprayer. I^et him say thank you to God. Let the\\nprison bars of I Am burst asunder and his soul pour\\nforth a torrent of praises to his Creator and see with what\\ngreater power he would be vested to help his wife enjoy\\nthe perfumes of life. I defy him to test Christianity and\\nremain an unbeliever.\\nBut what do you think now of Ingersoll s Inf\u00c3\u00acdel\\nFfance? It was the intelligent inf\u00c3\u00acdels of France who made\\nit impossible for f riends and neighbors to meet in saluta-\\nV55^", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0057.jp2"}, "58": {"fulltext": "tion, or kneel in prayer, lest they be found out, and both\\ncounted and treated as criminals. It was the intelligent\\ninfidels of France who prepared and used the guillotine, a\\nmachine to quickly sever a person s head from the body.\\nIt was the intelligent infidels of France who were so smart\\nas to gather their victims so rapidly that they could not\\nwork their infernal machine fast enough. It was the in-\\ntelligent infidels of France who refused to peaceably take\\nthe reins of government, when offered them at the open-\\ning of the Revolution, but continued their wretched work\\nuntil the streams that poured their contents into the river\\nScine were made frothy by the life-giving fluid from human\\nveins; that devastated Lyons to but a wilderness; that lined\\nthe river Loire, a long distance from the ocean, with nude\\nbodies of human beings, frightfully twisted about each\\nother and furnishing festal enjoyment for multitudes of\\nkites and crows. It was the intelligent infidels of France\\nwho kept up that awful Revolution for ten long years, dur-\\ning which time, millions were slaughtered and his Inf\u00c3\u00acdel\\nFrance has had a revolution once in about ten years ever\\nsince.\\nThe intelligent infidels of France made another law,\\nwhich may be called a very near relative of the laws against\\nthe Bible and Christianity, in which they disapproved\\nmatrimoniai vows, so that the marriage contract amount-\\ned to only a simple agreement to which a couple might sub-\\nscribe and live as man and wife as long as life was spared\\nthem, or separate as soon as they pleased, and the result\\nwas a degradation and inward corruption of the home\\ncircle and of society never known in that land before. It\\nis a well known fact that the bodies of ten thousand infants\\nhave been taken from the sewers of the city of Paris alone\\nin a single year.\\nIt is a well known fact, or ought to be at any rate,\\n(56)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0058.jp2"}, "59": {"fulltext": "that Infidel France is the niother of anarchy, and that or-\\nganized anarchists of France, ha ve been preaching their\\ndoctrine for years, and are doing more of late than ever\\nbefore, to spread its doctrines and organize anarchistic\\nbodies in other nations. It is a well known fact, or ought\\nto be at any rate, that in Infidel France as in no other\\nnation on earth, are the public rulers in danger of losing\\ntheir life at the hands of an enraged populace.\\nIn^ersoll exceedingly degrades the real spirit of Cath-\\nolicism, and to be sure it is right that he should. He\\nsays, I love Catholics but hate Catholicism. That is\\ngood also, but he does not consider the fact that the\\nRoman Catholic church is the mother of his infidelity\\nin France. Surely there is no consistency in holding\\nFrance up to the world as a model nation and as-\\ncribing the glory of the nation to infidelity and then\\nflinging, with ali his might, his Anathama Mara-\\njnatha at the very organization the Roman Catholic\\nchurch that led France into infidelity and gave it the\\nexalted place among nations that he claim^s for it.\\nIf it were true, as he clains, that infidel doctrines had made\\nFrance a truly prosperous people, then certainly the in-\\nfluences that made France an infidel nation should be\\nhighly extolled, and lovingly and adorably honored by ali.\\nBut it is a fact that Catholicism led the people of France on\\nto infidelity, and infidelity brought on the outrages which\\nthe world has called The Reign of Terror. A\\nCatholic bishop in a legislative assembly in France openly\\navowed the system of religion which he had taught so long\\nto be but a method of religious trickery, without historical\\nor Biblical foundation and denied the existence of the Lord\\nGod whom he had worshipped, and to whose service he\\nhad been solemnly dedicated; the adorning ornaments of\\nhis bishopric were laid aside, and a goodly number of Cat-\\nV57^", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0059.jp2"}, "60": {"fulltext": "holic priests performcd the same act of infidelity. Fur-\\nthermore, history shows that where the real spirit of\\nRoman Catholicism sways a people, the general trend of\\nthe better intellects is toward infidelity. And don t forget\\nthis important fact; whatever degree of prosperity may\\nexist in France (or any other nation, as for that matter)\\nthat prosperity was brought about by the principles of the\\ngospel of Jesus Christ, it matters not whether those prin-\\nciples were carried into effect by Christians or inf\u00c3\u00acdels.\\nWhatever can be found in Inf\u00c3\u00acdel France that is good and\\nnoble, that is worthy our respect and adoration, depend\\nupon it, the gospel of Christ teaches that.\\nHistory shows that where France, under the influence\\nof Romanism, had set up the first stake at the opening of\\nthe Reformation, there the Revolution set up its first guil-\\nlotine under the influence of infidelity. On the very\\nspot where the first martyrs to the Protestant faith were\\nburned in the sixteenth century, under the influence of\\nRomanism, the first victims were guillotined in the\\neighteenth under the influence of infidelity.\\nTrue, in the Revolution, they stormed their infuriated\\nvengeance in a degree upon Romanists, millionaires and\\ncorrupt politicians who were sorely oppressing them and\\nwe cannot blame the revolutionists so much as their op-\\npressors) yet revolutionary company fought revolutionary\\ncompany, France was made an immense territory of up-\\nroaring multitudes, swerved in paths of anarchy and riot\\nby their violently irritated passions, and the inhabitants of\\nthe city of Paris stood aghast at the deadly work of the\\nnumerous divisions that took place among themselves until\\nit appeared as though they could not be satisfied with any-\\nthing less than reciprocai destruction. Of ali the divisions\\nrss)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0060.jp2"}, "61": {"fulltext": "of the city, every company was against every company,\\nand every company seemed determined to kill every other\\ncompany.\\nWliat think you of Ingersoll s model and prosperous\\ninfidel country? What think you of France Infidel In-\\ntelligence?\\n(59)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0061.jp2"}, "62": {"fulltext": "CHAPTER VII.\\nANALYSIS OF INGERSOLL S GOSPEL OF INTELLIGENCE.\\nCrime a Mistake Every Good Thing in His Gospel Taken from\\nGospel of Christ Difference in Worldly and True Wisdom\\nIngersoll Shows Same Hypocrisy Towards and Crucifies the Same\\nChrist as Hypocrites of. Old.\\nThe undertaking to convert the world to politicai and\\npriestly oppression, with chain and with whip; with dun-\\ngeon and sword: with ax and fagot, was not by men who\\nwere unlearned, ignorant or unintelligent; but by the men\\nwho were universally acknowledged to have the most learn-\\ning and the best intellects in the land. What, then, was\\nlacking? True piety The religion of Jesus Christ.\\nReason was not sanctified by the Holy Spirit. Those\\ncrimes took place, not in the dark ages, not at a time in\\nwhich scientists were unknown in that land; but during an\\nillustrious period when science and human skill were tilled\\nand cultured; when the printing press was doing a good\\nwork; and when the ministers of Catholicism, of\\nlaw and of politics, who were the leaders in the awful\\ncrimes, were noted for their learning, their oratory, their\\neloquence and their intelligence. So it was in the great\\n(60)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0062.jp2"}, "63": {"fulltext": "Infidel Revolution, the leaders in those gigantic riots were\\nnoted for their learning and intelligence. The greater the\\nintelligence of a person the greater the evil he will accom-\\nplish if he takes that course.\\nIngersoll s Gospel of Intelligence, you see, which\\nhe says must be the savior of this world being the\\nonly lever capable of raising mankind is weighed in\\nthe balances and found wanting. Mere intelligence falls\\nfar short of making anything like a complete gospel. Yet\\nG\u00c3\u00ac ve US intelligence he says, and in a little while a\\nman will f\u00c3\u00acnd that he cannot steal without robbing himself\\nHe will f\u00c3\u00acnd that he cannot murder without assassinating\\nhis own Joy. He will f\u00c3\u00acnd that every crime is a mistake.\\nFrom time immemorial the very people that this man\\nIngersoll pronounces superstitious, unlearned, unscientif\u00c3\u00acc\\nand unintelligent, idiotic and insane, have been preaching\\nthose very things, namely: that men cannot rob, murder\\nor commit any kind of crime without injuring self and\\nbringing sorrow and displeasure upon self, and assassi-\\nnating his own Joy, for that is a part of Christ s gospel\\nand now Mr. Ingersoll comes fortli after these many cen-\\nturies and tells us that it is his gospel of intelligence.\\nWhat folly is this What nonsense indeed, to come from\\nthe lips of a man who poses as an intellectual giant\\nPublishers who have printed books purporting to contain\\nIngersoll s lectures, doing him an injustice, he calls\\nwretches, literary thieves and pirates; but in what he\\ncalls his gospel, there is not a good thing to be found but\\nhe has taken from the gospel of Jesus Christ, but of course\\nhe is no wretch, literary thief nor pirate.\\nRead this. Re-read it. Meditate upon it. Some of\\nthe more unintelligent people are much more sensitive to\\nali wrong-doing, and are much more careful not to do\\nwrong than some of our brightest and most intellectual\\n(6i)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0063.jp2"}, "64": {"fulltext": "people. And many of the smarter ones look down upon\\na righteous person and say, He don t amount to much,\\nhe is too good and honest. Intelligence and education\\nof a worldly nature do not make righteousness.\\nIn a little while, he says, men will find these\\nthings out. Poor, miserable humanity I wonder where\\nhe will leave ninety-nine oiit of every hundred of us. In\\na little while Thank God we have not to wait for\\nRobert s savior. No, no, our Savior does not put us\\noff till some future time. Our Savior does not say, Get\\nlearning and I will save you. He does not say, Get an\\neducation and then I will save you. He does not say,\\nDevelop into intellectual men and women and then I will\\nsave you. He never said, Develop into a logician and a\\nphilosopher and then I will save you. But he did say,\\nI thank thee, O Father, lyord of heaven and earth, be-\\ncause thou hast hid these things from the wise and prudent,\\nand hast revealed them unto babes. These things?\\nWhat things? The mysteries of godliness. Paul has\\nwell expressed it Great is the mystery of godliness.\\nPaul has also spoken correctly of these babes of whom\\nChrist speaks, as Ministers of Christ, and stewards of the\\nmysteries of God. The mighty workings of the myste-\\nries of godliness have been wrought, largely, by those\\nwhom the world have not counted very wise or intelligent.\\nAs Paul said to the Corinthians Ye see your calling,\\nbrethren, how that not many wise men after the flesh, not\\nmany mighty, not many noble are called. But God hath\\nchosen the foolish things of the world to confound the\\nwise and God hath chosen the weak things of the world\\nto confound the things which are mighty and base things\\nof the world, and things which are despised, hath God\\nchosen, yea, and things which are not, to bring to naught\\nthings that are That no flesh should glory in his\\n(62J", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0064.jp2"}, "65": {"fulltext": "presence. But of him are ye in Christ Jesus, who of God\\nis made unto us wisdom, and righteousness, and sanctifi-\\ncation, and redemption. There, you see, is a wisdom\\nthat is worth something. That will stand the test of time\\nand of eternity. That is the wisdom that means righteous-\\nness, sanctif\u00c3\u00accation, and redemption when In a little\\nwhile No. After we have become scientif\u00c3\u008cG? No.\\nAfter we have become educated and highly intelligent\\nNo. Our Savior says: Come unto me ali ye that labor,\\nand are heavy laden, and I will give you rest take my\\nyoke upon you, and learn of me for I am meek and lowly\\nof heart and ye shall f\u00c3\u00acnd rest unto your souls. And a\\nmeek and lowly Jesus is the only kind that could possibly\\nhave accomplished his mission as a Savior to this world.\\nHad he paraded his worldly science, wisdom and intelli-\\ngence, his mission to a perishing world would have been a\\nfailure.\\nIngersoll says he wants it so that when a poor\\nwoman rocks the cradle and sings a lullaby to the dimpled\\ndarling, she will not be compelled to believe that ninet-y-\\nnine chances out of a hundred she is raising kindling wood\\nfor hell. But if Christ s gospel were likehis, which says,\\nCome unto me you who have large intellects, who have\\na great education and have become philosophical and\\nscientif\u00c3\u00acc, then certainly more than ninety-nine out of\\nevery hundred of our dear mothers, these centuries past,\\nwould have known that they were raising kindling wood\\nfor hell. But our Savior is not the one to put us off because\\nwe have small intellectual faculties. I^isten to the cali\\nHo every one that thirsteth, come ye to the water,\\nand he that hath no money come ye, buy, and eat yea,\\ncome, buy without money and without price, for saith\\nHe: I am the bright and morning star. And the spirit\\nand the bride say, come. And let him that heareth say,\\n(63)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0065.jp2"}, "66": {"fulltext": "come. And whosoever will, let him take the water of life\\nfreely.\\nTalk about intelligence, wisdom That exceedingly\\nwise and intelligent man highly exalts wisdom and nnder-\\nstanding and at the beginning of his proverbs he says,\\nThe fear of the Lord is the beginning of knowledge,\\nand he repeats it in the ninth chapter The fear of the\\nLord is the beginning of wisdom. Surely Solomon was\\nwell prepared to speak thus, for in the beginning of his\\ngreat career he feared the Lord, and God made him the\\nwisest of men, so There came of ali people to hear the\\nwisdom of Solomon, from ali kings of the earth, which\\nhad heard of his wisdom. See I Kings, 3:5-15 and\\nI Kings, 4:29-34-\\nHear now the testimony of another great leader in\\nIsrael, found in the 119 Psalm O how I love thy law\\nit is my meditation ali the day. Thou through thy com-\\nmandments hast made me wiser than mine enemies. I\\nhave more understanding than ali my teachers Why?\\nFor thy testimonies are my meditation. I iinderstand\\nmore than the ancients. Why? Because I keep thy\\nprecepts. Through thy precepts I get understanding.\\nHow sweet are thy words unto my taste yea, sweeter\\nthan honey to my mouth. And a truth worth consider-\\ning lies in the fact that the miraculous operating of the\\nHoly Spirit in the soni of man stirs every f\u00c3\u00acber in his\\nbeing, and an earnest prayerful study of the Bible tends to\\npowerfully enlarge the intellect (speaking even from the\\nstandpoint of logie, and intelligence) and the true spirit\\nthereof leads that logie and intelligence into paths of\\ngodliness.\\nThe Jews, 3^ou know, wanted a sign and during\\nPaul s great work G\u00c3\u00ac ecce was the most noted country in\\nthe world in science and philosophy, hence it is that Paul\\n(64)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0066.jp2"}, "67": {"fulltext": "says in his letter to the Corinthians, The Jews require a\\nsign, and the Greeks seek after wisdom But we preach\\nChrist crucified, unto the Jews a stumbling block, and\\nunto the Greeks foolishness.\\nChrist sent me, says Paul, to preach the gospel\\nnot with wisdom of words, lest the cross of Christ should\\nbe made of no effect. For the preaching of the cross is to\\nthem that perish, foolishness; but unto us which are\\nsaved, it is the power of God. For it is written, I will\\ndestroy the wisdom of the wise, and will bring to nothing\\nthe understanding of the prudent. Where is the wise?\\nWhere is the scribe? Where is the disputer of this world?\\nHath not God made foolish the wisdom of this world?\\nFor after that in the wisdom of God the world by wisdom\\nknew not God, it pleased God by the foolishness of preach-\\ning to save them that believe.\\nAnd I, brethren, when I came unto you, carne not\\nwith excellency of speech, or of wisdom, declaring unto\\nyou the testimony of God. For I determined not to knov/\\nanything among you, save Jesus Christ and him crucified.\\nAnd my speech and my preaching was not with enticing\\nwords of man s wisdom but in demonstration of the\\nspirit, and of power. That 3^our faith should not stand in\\nthe wnsdom of men, but in the power of God. Howbeit,\\nwe speak wisdom among them that are perfect yet not\\nthe wisdom of this world, that comes -to naught: But we\\nspeak the wisdom of God in a mystery which none of the\\nprinces of this world knew for had they known it, they\\nwould not ha ve crucified the Lord of glory.\\nIngersoll tells us that the life of this Jesus; whom we\\ncali the Lord of glory, was destroyed by hypocrites,\\nwho bave in ali ages, done what they could to trample\\nfreedom atid manhood out of the human mind. We ali\\nbelieve in honor to whom honor is due, and so must", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0067.jp2"}, "68": {"fulltext": "exclaim, ali credit tohim for an honest statement True,\\nthe life of Christ was destroyed by hypocrites, and bear in\\nmind, those hypocrites, according to both sacred and pro-\\nfane history were princes of this world. They were able\\nscholars, eff\u00c3\u00accient in knowledge, and highly intelligent;\\nbut they were hypocrites just the same, and their wisdom\\nintelligence carne to naught. And why? Because\\ntheir wisdom, like IngersoU s, was the wisdom of this\\nworld, and they used it for purely self\u00c3\u00acsh purposes.\\nTheir learning and intelligence did not save them. Their\\neducation and worldly wisdom did not make them merciful,\\nand kind, and good. Nay, their very intelligence, worldly\\nwisdom, was the cause of their crucifying the Son of God.\\nWhy such merciless, cruel, and self\u00c3\u00acsh wisdom? It was\\nof a sensual, worldly nature. It was not sanctif\u00c3\u00aced by\\ndivine grace. Had they but opened their minds as a re-\\nceptacle of the mysterious wisdom which cometh from\\nabove, we are told that they would not bave crucified the\\nLord of Glory. But in the naturai state their minds\\ncould not be made a receptacle for the wisdom of right-\\neousness because The carnai mind is not subject to the\\nlaw of God. Their minds were in perfectaccord with Mr.\\nIngersoU s inasmuch as The naturai man receiveth not\\nthe things of the Spirit of God: for they are foolishness\\nunto him. Their minds were in perfect accord with In-\\ngersoU s inasmuch ^s their blackest hypocrisy lay in the\\nsame fact, namely: they warred against the real under-\\nlying principles of Christianity without testing Christian-\\nity for themselves. Yes, IngersoU s mind is in perfect ac-\\ncord with the hypocrites who took the life of Christ inas-\\nmuch as he crucif\u00c3\u00aces the same Jesus that they crucified.\\nHe says, For the man Christ I bave infinite re-\\nspect. To that great and serene man I pay,- I gladly\\npay, the tribute of my admiration and my tears. He\\n(66)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0068.jp2"}, "69": {"fulltext": "was regarded as a blasphemer etc. Tliat, he says, is\\nfor the man. But for the theological creation I have a\\ndifferent feeling. Then he goes on with a little nonsense\\nwhich he considers proof against the Divinity of Christ,\\nthat he was nothing more than a man. What said Filate\\nwhen the chief priests princes in company with the\\nmultitudes visciously, and derisively, and vehemently\\ncried, Crucify him? He said the sanie that Ingersoll\\nnow says, I find no fault in this man. Notice now,\\nin this man. Filate did not ask him, Hast thou ali\\npower in heaven and earth? He did not ask him, Art\\nthou equal with God? nor any of those things He\\nsimply asked him, Art thou the king of the Jews? re-\\nferring simply to a politicai leader of an earthly kingdom.\\nBut Christ had said: I and my Father are one. I am the\\nlight of the world. I am the way, the truth and the life.\\nI am the Son of God. Then was it that they called him\\na hypocrite. It was the Christ who said these things that\\nthey called the blasphemer. It is the Christ who claims\\nthose things of himself that Ingersoll calls a hypocrite\\nand a blasphemer. It was the Christ who claimed to be\\nsent by the Father as a divine off ering for us, that they\\ncrucif\u00c3\u00aced, and it is the same Christ that Mr. Ingersoll cruci-\\nfies. Here is what he says in speaking of what the Fres-\\nbyterian church teaches: That church teaches that In-\\nfinite Innocence was sacrificed for me. And then he de-\\nliberately adds, I do not want it. Jesus Christ, the only\\nbegotten Son of God, is the Infinite Innocence that he\\nspeaks of as being sacrificed for me and which he openly\\nand willfully rejects, saying, I do not want it.\\nWhen this Jesus said, I am the Son of God, sent to\\nsave the lost, the hypocrites who tookhis life cried, blas-\\nphemer. When this Jesus says, I, Infinite Innocence\\ndo give myself a ransom (sacrifice myself for you, de-\\n(67)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0069.jp2"}, "70": {"fulltext": "praved and wicked man, Ingersoll answers, Impostar\\nI do not wantyou. I fail, tlierefore, to see the consis-\\ntency in telling us that those who took the life of Jesus\\nChrist were hypocrites who have, in ali ages, done what\\nthey could to trample freedom and manhood out of the\\nhuman mind, when he, at the sound of I am the Son\\nof God or any intimation that Christ was more than man,\\nor that he was vested with divine power, pronounces him\\nthe same fake that hypocrites of old did; and then set\\nhimself upas a model of logie and intelligence and honesty.\\nI would like to see him harmonize such plain contradic-\\ntions. I frankly admit that it would require the logie of a\\nmost gigantic intellect.\\n(68)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0070.jp2"}, "71": {"fulltext": "CHAPTER Vili.\\nANALYSIS OF INGERSOLL S GOSPEL OF INTELLIGENCE\\nCONTINUED.\\nBlasphetny Dungeon of Mind Traitors^Liberty Men Loved\\nDarkuess.\\nSpeaking of blasphemy he says Priests bave in-\\nveri ted a crime called blasphemy, and behind that crime\\nhypocrisy has crouched for thousands of years. There is\\nbut one blasphemy, and that is injustice. There is but\\none worship, and that is justice.\\nAli blasphemy is injustice but ali injustice is not\\nblasphemy. Lay religion and the Bible right one side.\\nAcknowledge the morali ty and justice that Ingersoll talks\\nabout, to be his gospel just ashe calls it. Preach it to the\\nmost degraded and vilest of sinners. They will come to a\\npoint in their lives when they will accept or reject once\\nand forever.\\nMany there are who bave been conscious of having\\narrived at a criticai moment in their life, a moment in\\nwhich they knew by the sacred light of reason, inspira-\\ntion and conscience, that they must decide, for ali time be-\\n(69)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0071.jp2"}, "72": {"fulltext": "tween justice and injustice, between morality and immor-\\nality. Some bave treated unjustly that sacred light at the\\ncriticai moment and have never again realized the power\\nand ability of reforming. Are not these facts evidence\\nenough for any rational being that blasphemy is not a\\npriestly invention, but a stern reality, a fact in nature,\\nin perfect accord with that gospel of justice, as he him-\\nself calls it, that We must reap what we sow?\\nSpeaking of reason and freedom of thought, he says:\\nFear is the dungeon of the mind, and you need not fear\\nthe anger of a God that you cannot injure. Courage is\\nliberty. Only those are traitors who resort to brute force.\\nDo not imagine that there is any being who would give\\nto his children the holy torch of reason, and then damn\\nthem for following that sacred light.\\nTrue, a mind in fear is in a dungeon, but fear alone\\nis anything but a good definition for dungeon-of-the-\\nmind. Guilt (a guilty conscience) is the dungeon of\\nthe mind. What deeper hell, what blacker dungeon can\\nthe mind be in than when lashed with the galling stripes\\nof guilt? Men are afraid to come face to face with God,\\nnot because they fear God, because they think He is a\\ntyrant, unmerciful and unkind; but because of their guilt.\\nSin is what makes men afraid and forces the mind into a\\ndungeon-hell. A real Christian has nothing to fear. The\\nunrepentant sinner is not afraid that God will bring him\\nto an unjust judgment; but he is afraid of his own inner\\nconscience. He is afraid of himself. He knows that God\\nis acquainted with his every thought, word, intention, de-\\nsire, act and deed, and is afraid not of God; but of his real\\nself. He is not afraid that his Creator will do him in-\\njustice; but he is afraid that his just deserts will be meted\\nout to him.\\n(70)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0072.jp2"}, "73": {"fulltext": "Wrong your neighbor to-day and you do not care any-\\nthing about meeting him to-morrow unless you are really\\npenitent for the wrong. Why? What s the matter?\\nGuilt.\\nThieves, robbers, miirderers, adulterer\u00c3\u00a0, liars, are\\nwalking in society among men. While committing their\\ninhumanly and treacherous deeds how on the alert are\\nthey What s the matter? Guilt. At the slightest sound\\nthey are allunnerved Every fiberof their being is thrown\\ninto active motion Every nerve is set vibrating and they\\nare afraid What s the matter Guilt. Sin makes\\nthe dungeon of the mind. In their every-day walk if\\nthey see an officer coming towards them they are afraid.\\nPoint your finger towards them and they are in trouble.\\nWhat s the matter? Guilt. If they see you talking with\\nsomebody as in secret and you look towards them they are\\nin trouble. At the sound of a wagon they are startled for\\nfear the ofhcer is on their track. What s the matter?\\nGuilt, sin. He is afraid of that gospel of justice, which\\nIngersoll claims to believe in, that We must reap what\\nwe sow. Yes, Wrong-doing makes the dungeon of the\\nmind.\\nHow strikingly has the great poet portrayed these\\ntruths\\nStand stili, my soul, in the silent dark,\\nI would question thee.\\nAlone in the shadow drear and stark\\nWith God and me.\\nWhat, my soul, was thy errand here?\\nWas it mirth and case,\\nOr heaping up dust from year to year?\\nNay none of these!\\n(71)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0073.jp2"}, "74": {"fulltext": "What hast thou done, O soul of mine,\\nThat thon tremblest so\\nHast thou wrought His task, and kept the line\\nHe bade thee go\\nBack to thyself is measured well\\nAli thou hast given;\\nThy neighbor s wrong is thy present hell,\\nHis bliss, thy heaven.\\nWhittier.\\nAH these things Mr. Ingersoll really acknowledges\\non page 86 of his lecture. He says: Give us intelligence.\\nIn a little while a man will find that he cannot steal with-\\nout robbing himself murder without assassinating his own\\nJoy, and that every crime is a mistake. That is good.\\nThe simplicity lies in his calling for intelligence and then\\nmanifesting so little of it himself. He calls it his gospel.\\nMy gospel, My gospel, My gospel; My doctrine, My\\nMy doctrine, he says time after time on that same page.\\nAs though he were preaching something new, of his own\\nmanufacture. As though ali ministers did not now and\\nhad not always preached that. God gave that to Moses\\non Mount Sinai. Jesus Christ preached it ali his life time.\\nYea! the vilest of sinners preach it.\\nAnd then notice he says, 7;^ a little while men\\nwill find out those things. As though men did not know\\nit already. Yea, men have acknowledged it ever since\\nman was created, their conscience hearing them witness.\\nMy gospel. In a little while. How silly\\nHow devoid of ali reason and truth/ f\\nThen the idea that we cannot do God an injustice\\nIf I were to go into Mr. IngersolPs home and do some\\nmischief and injure his family he would say that I was in-\\njuring him. In some of his arguments he acknowledges\\n(72)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0074.jp2"}, "75": {"fulltext": "that God is our maker, that we are his creatures, and that\\nbeing a fact, it is anything but intelligent to say that we\\ncan injure God s creatures, our fello wmen, without doing\\nGod an injustice.\\nThen tl^e way and the place in which he has put in,\\nCourage is liberty, gives us plainly to understand that\\ncourage is salvation but intelligence certainly does not\\nteach that. Everybody is courageous in some directions.\\nHe tells US, referring to Catholicism, that for years,\\nThose who plowed divided with those who prayed.\\nWicked industry supported pious idleness, the hut gave to\\nthe cathedral, and frightened poverty gave even its rags to\\nbuy a robe for hypocrisy. Now if his Courage is lib-\\nerty then the leaders in that terrible wickedness had true\\nliberty and their souls are now saved, because they cer-\\ntainly had courage.\\nHe tells US further Thousands of volumes could\\nnot contain the crimes of the Catholic Church. Thous-\\nands and thousands bave perished in dungeons and in f\u00c3\u00acre.\\nMillions bave suffered agonies. And yet if his Cour-\\nage is liberty, be tru\u00c3\u00a9, then the perpetrators of those\\nuntold crimes and agonies were men of great freedom and\\nliberty. In other words, they enjoyed a saving religion,\\nbecause it took large intelligence and great courage for\\nthe few to successfuUy carry out such gigantic schemes\\nagainst the many.\\nThe oppressors of the poor to-day are intelligent and\\ncourageous. Robbers and murderers bave a great deal of\\ncourage, of a certa in kind, or they could not take the\\ncourse they do against civil law, against divine law and\\nagainst conscience. If Courage is liberty then liquor\\ndealers must be blessed with g-reat liberty, for it must re-\\nquire a large amount of courage thus to deal out that\\nliquid fire that is the source of so much wretchedness and\\n(73)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0075.jp2"}, "76": {"fulltext": "causes at least seven-tentlis of the crimes and murders com-\\nmitted in the land.\\nSince having written the above, the awful lynching\\nof a murderer, Sam Hose, took place in one of the south-\\nern States. When reading the account of it in the New\\nYork Journal I noticed an article written by Ingersoll on\\nthe subject, and again I found him announcing his theory\\nthat Courage is liberty. He said One man draws\\nhis knife, and in a spirit of merry sport cuts off one of the\\nears of the victim. This he keeps as a trophy souvenir.\\niVnother gentleman, fond of jest, cuts off the other ear.\\nAnother cuts off the uose of the chained and helpless\\nwretch. The victim suffered in silence. He uttered no\\ngroan, no word the one man of the two thousand who\\nhad courage. That man was a wilful murderer; he did\\nnot deny it, he frankly acknowledged it so if IngersolPs\\ngospel that Courage is liberty be true, that wilful, un-\\nrepentant murderer (I say unrepentant because he said to\\nthe last that he did not regret having killed the man was\\nthe only free man of the two thousand. What a gospel\\nOnly those are traitors who resort to brute force\\nThere is not a particle of reason in such a statement.\\nNobody will attempt to deny that Judas Iscariot was the\\nbiggest traitor that ever lived. Neither will anybody at-\\ntempt toafhrmthat he resorted to brute force. There have\\nbeen traitors in times of war. Some of the most success-\\nful ones did not resort to brute force at ali.\\nMen go into business together and it often turns out\\nthat one betrays the other and proves a traitor by resort-\\ning to brute force? Not as a rule. Collect your senses\\nand think of those whom you have known who have be-\\ntrayed their kind friends by resorting to brute force? No.\\nEmployees in stores and banks, etc, have often betrayed\\ntheir employers and relieved them of a few hundred and\\n(74)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0076.jp2"}, "77": {"fulltext": "even thousands of dollars by resorting to brute force?\\nNo, seldom.\\nIn conclusion: There is not one of us but has been\\nbetrayed on a larger or smaller scale. Somebody has play-\\ned treason and proved a traitor in affairs in the life of every\\none of US by resorting to brute force? No.\\nI teli you if the only traitors we had to contend with\\nwere those who resorted to brute force this world would\\nbe a paradise in comparison to what it is.\\nThat word, treason, tells the story of ali that is wrong,\\nof ali iniquity, of every type and forni and degree. That\\nword, traitorship, tells the story of ali the fault that can be\\nfound with this world to-day, or that could e ver be found\\nwith it. Traitorship through brute force No. Dis-\\npel from earth ali treason planned and executed without\\n\u00e2\u0080\u00a2brute force, and ali brute force traitorship would be com-\\npelled to retire with it, and earth would be turned to heaven;\\nbecause ali brute force traitorship is only a physical, beastly\\nexecution of a traitorship previously planned and execut-\\ned in the mind.\\nDon t imagine that God g^ives us the holy torch\\nlight of reason, and then damns us for following that\\nsacred light No, no, Mr. Ingersoll, play not the traitor,\\nand you will frankly acknowledge that you know we never\\nsaid nor thought such a thing. Men are damned because\\nthey don t follo w that sacred light. We get into\\ntrouble and condemnation for betraying that sacred\\nlight. I teli you if we will but follow the admonition of\\nJesus Christ regarding that light we will bave no cause to\\ncomplain. It is this: Take heed that the light which\\nis in thee be not darkness. And bere is what he says is\\nsure to follow if we play the traitor with and refuse to\\nfollow that holy torch-light. If therefore the light\\nthat is in thee be darkness, how great is that darkness 1\\n(75)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0077.jp2"}, "78": {"fulltext": "The best and only reason ever yet given for men re-\\nfusing to follow the light, is found in the Bible And\\nthis is the condemnation dungeon of mind if you\\nplease Men love darkness rather than light, because\\ntheir deeds are evil. For everyone that doeth evil hateth\\nthe light, neither cometh to the light, lest their deeds\\nshould be reproved.\\nm\\n(76)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0078.jp2"}, "79": {"fulltext": "CHAPTER IX.\\nANALYSIS OF INGERSOIvL S GOSPEIv OF INTKLLIvIGENCE\\nCONTINUED.\\nHe Read Testament Admits Need of Forgiveness Number Times,\\nDenies it as Many Can We Be Unjust to God He Says, No\\nBankrupt [Court in Next World, Every Cent Must Be Paid\\nThe Injured Girl Never Happy as Though Had Not Sinned\\nHis Gospel Incomplete.\\nIngersoll says in his lecture, A while ago I made up\\nmy mind to find out what was ngcessary for me to do in\\norder to be saved.\\nFor thousands of years, he remarks, the world\\nhad been asking that questioni\\nWhat mnst we do to be saved\\nThen he asks, Sa ved f rom poverty And he an-\\nswers, No. But the Bible and ali creation answers,\\nYes Saved from crime and he answers, No.\\nBut the Bible and humanity answers, Yes Saved\\nfrom tyranny and he answers, No. But the Bible\\nand human nature answers, Yes! Then he answers\\nwhat to be saved from From the eternai wrath of the\\nGod who made us ali. How unreasonable lyet him\\ncome to Jesus and be saved and he will get somewhat rid\\nili)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0079.jp2"}, "80": {"fulltext": "of that idea. He will see that we belle ve in being saved\\nfrom crime and tyranny, that is to say, saved from our sins,\\nand from the effects of the sins of ali. He would see that\\nwe believe in being saved for time as well as eternity; saved\\nto make the world better and alleviate human su ff ering of\\nbody and mind. Saved, not only for eternai felicity in the\\ngreat beyond but for a much happier life bere.\\nHe says that he read the gospels, Matthew, Mark,\\nlyuke and John and found that the church had been de-\\nceiving him, that they did not understand their own hook.\\nI wonder who has deceived him the most, the church or\\nRobert IngersoU We bave already seen some of bis un-\\nderstanding of the book; but we will see more of it yet.\\nHe quotes the promises\\nFor if ye forgi ve men their trespasses, your Heaven-\\nly Father will also forgive you; but if you forgive not men\\ntheir trespasses, neither will your Father forgive your\\ntrespasses. Then he says: I accept the condition.\\nThere is an offer, I accept it. If you will forgive men that\\ntrespass against you, God will forgive your trespasses\\nagainst him. I accept.the terms, and I never will ask any\\nGod to treat me better than I treat my fellowmen.\\nAnd now we come to a point where I hardly know\\nwhat to say. He has shown bis colors bere so distinctly,\\nthat I must confess I hardly know how to express myself.\\nHere we find him, acknowledging himself a sinner\\nbefore God and accepting these conditions of forgiveness,\\nwhile back on page 13 of bis lecture, we find him declar-\\ning that we cannot injure God.\\nIf we cannot do God an injustice what bave we to do\\nwith God anyway If we cannot be unjust to God, why\\nor how can we need any condition of forgiveness And\\nyet he strongly affirms that he accepts these terms on\\nwhich God is to forgive him. This, then, is a plain\\n(78)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0080.jp2"}, "81": {"fulltext": "statement that he believes in his sins against God and that\\nhe believes it necessary to implore the forgiveness of God,\\nand that he believes the Bible is a message from God, or\\nhe could not accept the offer. Then I turn to page 84, in\\nthe chapter where he tells what he proposes, and I read,\\nI do not believe in forgiveness as it is preached by the\\nchurch. We do not need the forgiveness of God. Then\\nI turn back to page 81 of the same chapter, and I read,\\nI do not destroy the promise if you will forgive others\\nGod will forgive you. Then back again to page 85, and\\nI read there, No forgiveness by the gods. You see if\\nhe Comes to a point where by saying that he believes in a\\ncertain thing that will help him to carry his argument he\\nsays he believes it. Then when he comes to a point\\nwhere he must deny the same thing in order to get through\\nhis argument he really denies or rejects the idea which he\\nhas just been falling in with. Anything for argument\\njust at the moment I am arguing that point, appears to\\nbe his pian. He says also, If there is another world,\\nthere is no bankrupt court there every cent must be paid.\\nTo illustrate he says If I by slander, cover some poor\\ngirl with the leprosy of some imputed crime, and she\\nwithers away like a blighted flower and afterward I get\\nthe forgiveness of God, how does that help her We\\nhavegot to settle with the people we have wronged here.\\nThat s no new idea. That is both law and gospel. But\\nwhat I want to make doubly impressive upon your mind\\njust now is that he says, You must reap the results of\\nyour acts. Every cent must be paid.\\nThink, now, of the injury done this poor girl just\\nmentioned!! Think of her condition, her suff ering of\\nbody and mind by withering away like a blighted\\nflower under that imputed crime. The weight of this\\ninjury cannot be estimated but that makes no difference,\\nV79^", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0081.jp2"}, "82": {"fulltext": "Kvery cent must be paid he tells us. I would like to\\nknow how he is going to work to pay that enormous debt.\\nSo enormous is it that it cannot be estimated in weights\\nor measures stili Every cent miist be paid, and yet he\\nhas nothing to pay it with. (Here you see he acknowl-\\nedges the necessity of a mediator like our Lord and\\nSavior, Jesus Christ whom he rejects, and vehemently\\ndenies and says he does not want.) And so he is getting\\na burden upon his shoulders that must remain there, if his\\ngospel be true, for time and for eternity. He says, For\\nevery crime you commi t you must answer to yourself and\\nto the one you injure. As far as pos.sible, yes, Brother\\nIngersoll we subscribe to that. But he says, If you\\nhave e ver clothed another with woe, as with a garment of\\npain you will never be quite as happy as though you had\\nnot done that thing. What a predicament to be in!\\nWe must pay the debt and suffer for it too. What a gos-\\npel to contrive We must pay every cent and then\\nnot get a receipt. He has manufactured a worse gospel\\nthan he makes out the old one to be.\\nThey say to him, What do you propose after\\ntearing down what you do? x\\\\nd he answers, I have\\nnot torn the good down. I have only endeavored to\\ntrample out the ignorant, cruel f\u00c3\u00acres of hell. What?\\nWhy, Bverycent must be paid, and we cannot have a\\nreceipt then. What a cruel gospel And, he says,\\nEven when forgiven by the one you have injured it is\\nnot as though the injury had not been done. Never can\\nbe quite as happy as though we had not sinned. That\\nis anything but a complete gospel. It is not fitted to the\\nneeds of the human race. That is a more cruel God (\u00c3\u00aci a\\nGod it mav be called than he makes out the God of our\\ngospel to bej for he is so cruel and merciless as to leave\\nali in an imperfect state of happiness, however much we\\n(80)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0082.jp2"}, "83": {"fulltext": "may desire and strive for a full restoration. He is not\\neven merciful enough to give the fallen race an oppor-\\ntunity to return to the lost estate.\\nBut our God so loved the world that he gave his\\nonly begotten Son, that whosoever believeth on Him need\\nnot perish, but have everlasting life. Ah! IngersoU s\\ngospel is weighed in the balances and found wanting\\nNow in the case of this poor girl that he has spoken\\nof Ictus suppose that she accepts the gospel but heclings\\nto his own. He beholds her covered with the leprosy\\nof his imputed crime. He sees her angrily tossed on the\\nseething billows of the ocean of sorrow into which he has\\nflung her He sees this fair maid, whose prospects for\\nthis world were bright, swallowed up by the cruel waves\\nof his imputed crime. He sees her wither away like\\na blighted flower. Can he pay thedebt? No, never.\\nHis gospel says, Bvery cent must be paid, but it can t\\nbe and he knows it.\\nThis poor girl accepts the gospel. She forgi ves those\\nthat trespass against her. Her own sins she takes to God,\\nand God for Christ s sake pardons ali and gives her the\\nwitness of His Spiri t that ali is well and she has a rest, a\\npeace that passeth understanding. And ali the great debt\\nthat she cannot pay is brought to Christ and he has paid\\nit ali, and her deep-seated peace and rest of soul and the\\nwitness of the spirit is the receipt which she receives to\\nthe effect that the debt is paid and so she is certain of full\\nand perfect restoration to her lost estate there to be as\\nhappy as though sin had never marred her being. But\\nMr. Ingersoll clings to his own gospel, and this let us\\nsuppose, is the only sin of which he is guilty, the only\\nthing that stands between him and perfect restoration.\\nLet US suppose that he pay s every cent, (of course it would\\nbe impossible though.) He is really and awfully sorry for\\nf8i)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0083.jp2"}, "84": {"fulltext": "what he has done. He gets ber forgiveness and does ali\\nin his power to bave that black mark removed from bis\\nsoni but bis efforts are fruitless. According to bis own\\ngospel bis garments are stained, and tbose stains can\\nnever be removed. According to bis own gospel bis bap-\\npiness is interferred witb for time and for eternity. Tbis\\nfalls far sbort of being an intelligent gospel.\\nBut tbis partial restoration of tbe sinner in bis gospel\\nof proposals seems to be only for tbose wbo strive for res-\\ntoration and if tbey can be but partially restored, wbere\\nmust tbe ungodly and sinner appear Wbat of tbose\\nwbo do not forgi ve otbers, wbo bave no regard for wbat is\\nrigbt, but appear as tbougb tbey wanted to do ali tbe evil\\ntbey could and live and die witbout repentance\\nTbe beli fi re wbicb Ingersoll s gospel creates is a\\ntbousand times more ignora nt and cruel tban wbat .be\\nclaims of tbe one be endeavors to trample out.\\nLet US now consult, according to Ingersoll s advice,\\nconscience, reason, education, logie, pbilosopby and\\nscience. Let ali tbese full-grown and well developed\\ncbildren of intelligence speak, and judge between tbe two\\ngospels. Tbere certainly can be no divided jury in\\ntbis case. Every one of tbem are agreed tbat our gospel\\nis by far tbe more attractive, tbe more to be desired and\\ntbe more scientific, reasonable and common-sense gospel\\nof tbe two. (1 will convince you of it in a cbapter on\\ntbat subject.)\\nMr. Ingersoll is in somewbat tbe same predicament\\nwitb bis gospel tbat tbe United States government was in\\nits early day, witb its first articles of confederation wbicb\\nwere not appropriate to tbe needs of tbe nation. Tbey fur-\\nnisbed to tbe government only tbe power to propose wbat\\nsbould be done. Congress was given power to borrow\\nmoney but not to pay it, power to declare war but not to\\n(82)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0084.jp2"}, "85": {"fulltext": "raise taxes to furnish money with which to carry on that\\nwar. And so it is with IngersoU s gospel. It tells us that\\nevery cent of the great debt of our sins must be paid, but\\nit provides no means whereby it can be paid. But our\\nGod, seeing man with that awful burden of the great debt\\nof his sins upon him, unable to pay the debt, provided a\\nway whereby it should be paid, and a receipt given to ali\\nwho would comply with the simple conditions. Yes, our\\ngospel enables those who will to rise triumphant to the\\nfull possession of the heavenly estate.\\n(83)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0085.jp2"}, "86": {"fulltext": "CHAPTER X.\\nANAIvYSIS OF INGERSOLIv S GOSPEL OF INTELUGENCE\\nCONCLUDED.\\nHeaven or He!l Our Owii Choice Ingersoll Despises Humility\\nand tlie Atonement of Christ Every Cent Must Be Paid But\\nNo Way to Pay It Heaven Where Those Are We Love\\nSome Saved Others Lost.\\nHe says, No God can put a man in hell in another\\nworld who has made a little heaven in tliis. If we go to\\nhell we will go there because we loved darkness rather\\nthan light and because we deliberately chose darkness\\nto light, not because God wants us there but in keeping\\nwith Ingersoll s own Eternai, inexorable, everlasting\\njustice, so far as nature is concerned, that we must reap\\nwhat we sow. In the final judgment it will not be neces-\\nsary to teli us whether to take the right hand or depart to\\nthe left neither will any accuse their fellow-men or their\\nmaker of judging them unkindly or unjustly.\\nHe tells US that No God can put a man in hell in\\nanother world, who has made a little heaven in this\\nbut nowhere in liis chapter of proposals does he teli us\\nwhat he proposes to do with the man who has made a little\\n(84)\\ni", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0086.jp2"}, "87": {"fulltext": "hell in this world and he says he has made up his mind\\nIf there is a God He will be nierciful to the merciful and\\nwill not torture the forgiving. Upon that rock he stands.\\nThat The honest man, the good woman have nothing\\nto fear, either in this world or the world to come. Upon\\nthat rock he stands. But he does not teli us what he\\nproposes to do with the unmerciful and unforgiving, the\\ndishonest man and the bad woman, for lots of them there\\nare in this world, (perhaps he has not made up his mind\\nyet unless the eternai sleep, annihilation, of which he\\nspeaks is intended for the unsaved or perhaps to lightly\\ndismiss the subject and get rid of telling us what he pro-\\nposes for them, he says, I will leave my dead where\\nNature leaves them. But hark Listen Hear his\\nconf\u00c3\u00acdent declaration of Nature s proposals You must\\nreap what you sow. Every cent must be paid. No\\nbankrupt court there. But really he has well said, No\\nbankrupt court there, for Nature God seeing man\\nbankrupt, with a debt upon him he could not pay, in\\nmercy constructed a bank, so to speak, in Jesus Christ our\\nIvord, that furnishes an exhaustless supply from which we\\nmay draw if we wish but Ingersoll s gospel seeks to de-\\nmolish that supply and leave us helpless.\\nHe says he does not want the atonement of Christ,\\nthat he does not want to be a charity angel, and that\\nhe has no ambition to become a winged pauper of the\\nskies and he curses the God who would give His inno-\\ncent Son for guilty men.\\nIt is the very simplicity of the gospel at which he\\nstumbles. He hates, he despises the thought of humility.\\nHe is above anything of the kind. With what vehement\\nardor does he teli us of his hostility to a mind so meek and\\nlowly as to accept Christ as a mediator With what ran-\\ncorous enmity does he trample upon the idea of humbling\\n(85)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0087.jp2"}, "88": {"fulltext": "himself to say, O God, for Christ s sake, forgive my\\nsins He looks down upon us because we accept the\\natonement. From his exalted position he maligns the\\nChristian church, because we kneel, as he says to a\\nGod who accepts the agony of the innocent for an atone-\\nment for the guilty. Yet his gospel sees us down in\\nhell as it were with a burden of thedebt of our sins upon\\nUS a myriad of times greater than we can ever lift, and it\\nsays to US, You bave got to reap what you bave sowed.\\nEvery cent must be paid, and you can t get up from there\\nuntil 5^ou bave paid every cent. I wonder what kind of\\na God he calls that Is it not worse than he has made\\nout of what he calls the Orthodox God? He says of end-\\nless punishment, I despise it, and I defy it. And yet\\nhe is creating as bad a hell as the one he proposes to\\ndestroy.\\nA house divided against itself cannot stand. I\\nshould advise him to send forth his angels into the four\\nquarters of the earth and gather together his sayings and\\nhustle them into his machine shop and work them over\\nagain (or destroy them and give it up as a bad jobj and\\nhold a council of war Oh excuse me, Peace Commis-\\nsion. But if they get these sayings of his together so\\nthey will stay I think he will bave to get his drilling ma-\\nchine into active work. I imagine it will be necessary to\\nuse lots of glue and a good many rivets.\\nThese sayings of his remind me of electricities. Some\\nattract each other others repel. Bring the North pole of\\none magnet to the ^outh pole of another and there is an\\nattraction, a drawing, a clinging together but bring the\\nnorth pole of one magnet to the north pole of another\\nmagnet and there is war in camp, a repulsion, they do not\\nlike each other. And so Mr. Ingersoll makes a negative\\nstatement and then an affirmative, or vice-versa, upon the\\n(86)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0088.jp2"}, "89": {"fulltext": "same subject and tries to weld them together. It would\\nbe just as sensible to try to weld a stick of wood to a piece\\nof iron.\\nTalk, he says, about the consolations of this in-\\nfamous doctrine, that makes a father say, I can be happy\\nwith my daughter in hell, that makes a mother say, I\\ncan be happy with my generous, brave boy in hell, that\\nmakes a boy say, I can enjoy the glory of heaven with\\nthe woman who bore me, thewoman who would bave died\\nfor me, in eternai agony, and he adds, They cali that\\ntidings of great Joy. He also says, Heaven is where\\nthose are we love, and those who love us. Let us inves-\\ntigate\\nHere is a man and wife, well mated, jubilant and\\nhappy; but suddenly ali is changed. This kind and lov-\\ning husband takes to drinking. He becomes a poor, mis-\\nerable sot, corrupted and degraded. His kind and loving\\nand gentle words are seldom heard any more but they\\nbave turned to words of unkindness, profanity, hatred and\\ncontempt. His gentle loving treatment is seldom realized\\nany more but is turned to abuse, it has become hateful,\\nbrutal, f\u00c3\u00acendish. Her comfortable support has turned to a\\ncold house, short rations and little clothing. But she has\\nbeen true to her marriage vows more than true to them.\\nShe has treated him kindly ali the while. She loves him\\nstili. She bemoans his condition She weeps over him\\nby day and by night The trouble and sorrow he has\\ncaused her no tongue can teli And yet Mr. IngersoU\\ntells US she is living in heaven ali this time. This man\\nloves his wife and they are stili living together. Drunk-\\nards. love their wives. Thieves and murderers love their\\nwives. Now Mr. IngersoU, I am going to strike you with\\nyour own weapon\\n(87)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0089.jp2"}, "90": {"fulltext": "Talk abotit the consolation of this infamous doc-\\ntrine. The consolation of a doctrine that makes a father\\nand husband say, I ani in heaven, but a wretched,\\ndrunken sot. I am happy though spending time and\\nmoney in drunken rows and fights while the woman and\\nchildren that I love are at home half clothed, and shiver-\\ning with cold. I am happy in my home with my loved\\nones whom I thrash and ponnd and treat so cruelly while\\nthey are so kind to me. That makes a wife and mother\\nsay, I am living in heaven with my son, the boy that I\\nbore and for whom I would die, leading a wild and reck-\\nless life, in drunken rows and even murders, bringing\\nshame and disgrace upon himself and others. I am living\\nin heaven, with the man I love leaving me and the dear\\nchildren at home, in coldness and hunger, while he spends\\nour substance in riotous living, in gambling hells and\\ndrinking saloons, in debauchery and crime. I am in\\nheaven with the man I love pounding and cruelly treating\\nthe woman and children who are the idols of his heart.\\nAnd then he asks us to believe that an intelligent gospel.\\nThat is worse than he makes out of the creed he calls\\nfrightful, hideous and hellish. (I am pleased^ how-\\never^ that this 7toted agnostic should name such a gospel\\nafter himself.)\\nIt is true that we may bave a large degree of happi-\\nness, a sweet rest of soul, a grand foretaste of heaven bere\\nyet trouble comes to the best of homes, and when you\\ncome to cali it heaven I teli you I believe in a whole-\\nhearted heaven. It matters not how good the home in\\nthis life, pain and sorrow enters there more or less. I teli\\nyou Mr. Ingersoll it would be a crime for us not to believe\\nin a higher heaven than anything you bave told us about\\nyet.\\n(88J", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0090.jp2"}, "91": {"fulltext": "Talk about the consolation of a doctrine that\\nsays to countless numbers of people, Visit those loved\\nones in yonder asylum or hospital and see them rave in\\ndelirium or droop in the darkness of gloom and despair\\nthe misery of which no tongue can teli, or see them lan-\\ngnishing on beds of sickness and suff ering, or undergoing\\na severe operation, and clap your hands for joy becatise\\nyou are in heaven With those you love. And this is\\nthe doctrine of heaven that we must accept at present or\\nbe called ali sorts of naughty names. We have got to be-\\nlieve this doctrine without understanding it too f\\nThe inhabitants of what you cali the Orthodox\\nheaven will not suffer from the blighting curse of sin.\\nSorrowing and weeping will not enter there. Our gospel\\nwill not remember the past against us forever, the way\\nyours does. The whole will be blotted out forever,\\nthrough Jesus Christ our Savior. There is nothing un-\\nreasonable about believing in a whole-hearted gospel.\\nNow to his infamous doctrine as he calls it of God\\nand human beings being happy in heaven while others are\\nin hell. If that idea is correct then God is unhappy now,\\nknowing as He does, ali the suff ering of humanity from\\nthe slightest degree percep tibie to the human intellect, to\\nthe most intense suff ering possible for man to endure, with\\nali the damning, blackening crimes and vices and degra-\\ndations that humanity is subject to on earth and neither\\ncould anybody enjoy themselves here, for everybody loves\\nsomebody who is wayward and unruly, suff ering from the\\nblighting curses of sin of some description. There is no\\nsense in the idea of God clothing himself in crape and\\nmaking a business of mourning over the trouble that we\\nbring upon ourselves. People often become so attache_d\\nto loved ones that they mourn and grieve over them, when\\nafflicted, so that it r\u00c3\u00a9ally makes them sick but of course\\nV89)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0091.jp2"}, "92": {"fulltext": "it must be heaven never-the-less, if Ingersoll says so, if\\nthe atmosphere they breathe is tainted with sorrow and dis-\\nease. I repeat that it is a crime to preach no biglier\\nheaven than Ingersoll does.\\nLet US see now, about his statement, I never will\\nask any God to treat me better than I treat my fellow-\\nmen. I wonder if he would be willing to stand by that\\nto the last. I wonder if he has not won many cases in\\nlaw-suits that were in the wrong, and by so doing done\\ninjustice to the party in the right. I wonder if he will\\nstand by his own gospel and pay every cent to those\\nwhom his arguments have beaten in Court, when justice\\ndemanded that they should win. I wonder if he could do\\nit even thoug^h he felt so disposed\\n(90)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0092.jp2"}, "93": {"fulltext": "CHAPTER XI.\\nREVISED VBRSION OF INGHRSOLVS CHAPTER ON THE\\nMETHODISTS.\\nGreat Opinion of Self His Calling Unlike Wesley Rescuiug the\\nDeity Infidels Their Own Enemies.\\nIn the neigliborhood of sixty-five years ago there\\nappeared on the face of the earth a man by the name of\\nRobert Ingersoll he has been nicknamed Bob. He has the\\ngreatest opinion of himself of any man I ever heard of\\nHe will get off the sheerest nonsense and cali it common-\\nsense. It is My gospel, my gospel, my gospel my\\ndoctrine, my doctrine I teli yon, I teli you I say.\\nSelf is the centrai figure around which the world should\\nrevolve. He does not need the forgi veness of God but\\nhe does need the forgiveness of himself. The love he\\nrecommends for the human race, is self- love, intel-\\nligent self-love. If he cannot go to heaven on the merits\\nof Bob. Ingersoll he does not want to go there and he\\nwould rather go to hell than descend into the valley of\\nhumiliation, than accept of the atonement of our L,ord and\\nSavior Jesus Christ.\\n(90", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0093.jp2"}, "94": {"fulltext": "He took up the study of the Bible, of Christian writ-\\nings, of ecclesiastical and profane history. He found that\\nali but a few sentences of the Bible were false, and that\\nthe Bible and Christianity was a most prolif\u00c3\u00acc sourceof the\\nagonies and crimes of the world, of darkness and gloom in\\nthe human heart and of the bacteriological hell of\\nignorance in which the world was floundering.\\nHe was a lawyer and a law carne into existence,\\nthrough him as a mediator, that Science was the only\\npossible savior of the human race. He said, if the\\nworld is in such a hell of ignorance somebody ought te\\nmentionit. The spirit of God, common-sense and con-\\nscience said, give your heart to God and make a useful\\nman of yourself. Ingersoll said, This frightful truth\\nought to be proclaimed from the house-top of every oppor-\\ntunity, from the highway of every occasion. He said,\\nif there is such a hell and a Niagara of souls pouring over\\nan eternai precipice of ignorance, somebody ought to say\\nsomething. And he was right, if the Bible and Chris-\\ntianity is such a heinous thing it should be destroyed,\\nroot and branch.\\nUnlike Wesley, he is not a believer in the Bible he\\nbelle ves in Robert Ingersoll. Unlike Wesley he does not\\nbelieve in the actual presence of the Almighty he be-\\nlieves in the wonderful presence of Robert Ingersoll.\\nUnlike Wesley, he does not have God perform for him, so\\ninferior wonders as curing his headaches, his horse s lame-\\nness, or putting off showers for his meetings he is above\\nit but God put off giving to the world the infinitely\\nimportant f act that Science is the only possible savior\\nof the human race, for nearly six thousand years, to give\\nMr. Ingersoll a chance to gain the honor of being the in-\\nspired instrument of God, and the only mediator be-\\ntween God and man.\\n(92)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0094.jp2"}, "95": {"fulltext": "Unlike Wesley, he does not believe in the actual\\nexistence of the devil but he believes in the great ex-\\nistence of Robert Ingersoll. Unlike Wesley, he does not\\nbelieve that devils have possession of people he be-\\nlieves that Robert Ingersoll can get possession of them,\\nalthough I think I would have little choice as to which I\\nwould be possessed with, Ingersoll or the devil, if there is\\nany difference. There is this miich about it, however, one\\nmay be possessed with the devil without being possessed\\nwith Ingersoll vice- versa? Nay verily, I do not be-\\nlieve one can be possessed with Ingersoll without being\\npossessed with the devil. Unlike Wesley, Ingersoll did\\nnot talk to the devil when he was in people, for the devil\\nto teli him he was going to leave and go into another per-\\nson, and be there when he got there, prompt to the\\nminute; but Ingersoll talked to Ingersoll and told him\\nthat he himself could get into people, and that he would\\nbe there at about such a time, and being so migli ty a\\npersonage, he just takes it for granted that he is there,\\nprompt to the minute. But he is mistaken. He may\\nbe honest in what he says, but I don t believe it.\\nEvery person that he gets into, or in other words,\\nevery person that becomes possessed with Ingersoll, he\\ncounts as a victory for Bob, and as evidence of the in-\\ntelligence of that individuai.\\nMr. Ingersoll has delivered a lecture entitled What\\nMust We Do to beSaved, in which he takes the ground\\nthat faith is a poisonous parasite and that no particular\\nbelief is necessary; and yet he clearly proves that a par-\\nticular belief in a certain thing is an absolute necessity.\\n(See chapter 4.) He will allow us to believe what we\\nplease but we can never believe right until we believe\\nin Bob Ingersoll.\\n(93)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0095.jp2"}, "96": {"fulltext": "In that lecture Ingersoll has given us two accounts of\\nthe relation which we hold to God. In the first account\\nhe takes the ground that we cannot injure God; and\\nthat we cannot benefit or help him. In the second ac-\\ncount he takes the ground that the church has shame-\\nfully abused and injured God. And after investigating\\nmatters and finding the Almighty in so terrible a con-\\ndition, heart-broken, courage gone, good name destroy-\\ned, and reputation blasted, knowing of course that God\\nwas unable to take care of his own name and reputation,\\nhe decided to have pity on the Almighty, and the only\\nway to stop the downward course of the great name of\\nAlmighty God was for Mr. Ingersoll to hasten to the\\nresene Here are his own words for it From the\\naspersions of the pulpit I seek to resene the reputation of\\nthe Deity. Poor Deity Downtrodden Deity Mighty\\nIngersoll Greater I am Ingersoll Deity rescu-\\ning Ingersoll What a fortunate thing for the Almighty\\nthat Mr. Ingersoll would condescend to lift him up In\\norder to believe right it is necessary to believe this.\\nWhat a blessing that we do not have to understand it\\nIngersoll and infidelity, unlike Wesley and White-\\nfield, did not fall out on the question of predestination,\\nbut they fell out on the question of the importance of the\\nBible in the world, and as to whether God or woman\\nshould be the object of our supreme adoration. (France\\nhas led the world in infidelity for many years. See chapter\\non France.) Infidelity undertook to legislate the Bible\\nand Christianity out of existence, and they set up their\\nGoddess of reason, represented by a theatre dancing\\ngirl fa dissolute f emale) as the great object worthy of the\\nworld s highest esteem; but seeing the hazardoiis effects,\\nit revoked its own laws against the Bible and the worship\\nof God and thus said that the world was desparately in\\n(94;", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0096.jp2"}, "97": {"fulltext": "need of the Bible and Clir\u00c3\u00acstianity, and that God, not\\nwoman, sliould be most highly exalted. But Ingersoll\\nsays that the Bible must be given up and that woman,\\ninstead of God, has the first claim upon man. Infidelity\\nsaid, My little Robert, we have had experience, the\\nBible must be given to the world and God should be plac-\\ned above ali else. But Ingersoll said, No, give us self-\\nlove, for intelligent self -lo ve embraces within its mighty\\narms ali the human race. Give us love for woman,\\nwe cannot afford to spend any on God. But infidelity\\nanswered, We speak that we do know and testify that\\nwe have seen. While we do not care for God or the\\nBible ourselves we have found that the world needs both\\nand that the more you can get of the Bible and of God in-\\nto the heart of man the better men will love their wives\\nand the more they will love humanity in general. But\\nstili Mr. Ingersoll is obstinate and will not learn the les-\\nson. So you see the doctrine that infidelity founded is\\nstili active.\\nHe says of the Methodists, Probably no church in\\nthe world has done so much preaching for as little money\\nas the Methodists; but we are obliged to reverse the\\nmatter in his case and declare that probably no man in\\nthe world ever got so much money for as little preaching\\nas Mr. Ingersoll. And it sounds well for him to teli us\\nhow Through ali the years those who plowed divided\\nwith those who prayed. How Wicked industry sup-\\nported pious idleness; the hut gave to the cathedral and\\nfrightened poverty gave even its rags to buy a robe for\\nhypocrisy, and hold himself up as a model of conimon-\\nsense and honesty and teli us how anxiously he will labor\\nand do ali he can to rid man of foolish superstitions and\\ndrive the infinite shadow of hell out of his heart, when\\nhe would not condescend to make one single delivery of\\n(.95)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0097.jp2"}, "98": {"fulltext": "this lecture, What Must We Do to be Saved? wifhout\\na previous guarantee of at least one hundred dollars.\\nIn old times inf\u00c3\u00acdelity was silly and profligate.\\nIn their places of worship was their Goddess of reason, a\\ndissolute female, to take the place of the Deity. They\\neven abrogated the marriage fealty, a man or woman\\nwould live with one companion a while and then take an-\\nother, and divorces were much more frequent than births\\ntremendously barbarous, heathenish and hellish.\\nThey have advanced since then, they ha ve returned\\nto better ideas of marriage, and Ingersoll calls for good\\nwomen; but we stili f\u00c3\u00acnd as a fact, demonstrated\\nby the intelligence of Bob. Ingersoll, that woman, in\\nthe heart of man, should be placed above the Almighty.\\nThere is another thing that inf\u00c3\u00acdels ^should re-\\nmember, and that is that the inf\u00c3\u00acdels have been the\\ngreatest enemies they ever had. They start out to prove\\nthe Bible false but by investigating, many of them be-\\ncome converted. Their own arguments really prove the\\ntruth of the Bible, and they should remember that faith,\\nnot unbelief, is the cause of ali goodness, truth and mor-\\nality.\\nThere is one thing about inf\u00c3\u00acdelity that I like,\\nit manifests its true nature in the hearts of those who em-\\nbrace it so that they are always troubled with the ques-\\ntion, that an inf\u00c3\u00acdel out in the f\u00c3\u00aceld, walking back and\\nforth, and swinginghis hands, was heard asking himself over\\nand over and over again, Is there a God or ain t there a\\nGod Is there a God or ain t there a God Is there\\na God or ain t there a God I f\u00c3\u00acnd, also that in-\\nf\u00c3\u00acdels diff er in their creeds about as much as the\\nchurches do.\\nIngersoll says The Methodist church is adapted to\\nnew countries. Inf\u00c3\u00acdelity is adapted to the hearts of peo-\\n(96)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0098.jp2"}, "99": {"fulltext": "pie who do not wish for religious and moral restraint; its\\nministers are those who will not acknowledge that they\\nare taking an exactly opposite course from tliat which\\nthey know and deeply feel they ought to take, and with\\nthem calling themselves unbelievers, for an excuse for\\ntheir ways, takes the place of truth. A good many of\\ntheir converts are profligate Spiritualists; but aside from\\nthem, according to their number of converts a mnch\\ndarger per cent, of them backslide, than there does of those\\nwho are converted to Jesus Christ. In the awful\\nstruggles that f ollow in the deep recesses of the soul\\nmost of the converts shrink from the horrifying\\nthoughts of inf\u00c3\u00acdelity, to find mercy and peace through\\nJesus Christ. No person was ever sorry for embracing\\nChristianity. It does not make people miserable; but\\ngives them solid comfort. It causes one to die in peace.\\nBut inf\u00c3\u00acdelity works directly opposite, not only in the\\ndying moments, but during life.\\nTalmage, a few years ago preached a sermon declar-\\ning how inf\u00c3\u00acdelity troubles, horrif\u00c3\u00aces, breaks to pieces,\\ntears down and destroys; and how Christianity brings\\npeace, drives horror away, builds up and preserves; after\\nwhich IngersoU revised this lecture, and told about his\\ngospel and what wonders it would perform.\\n(97)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0099.jp2"}, "100": {"fulltext": "CHAPTER XII.\\nSI^IGHT ANAIvYSIS OF INGERSOLIv S GOSPEL OF HUMOR.\\nWine, Tobacco, Hay A Mistake That Solemn People Are Always\\nStupid and That no Humorous Person Bver Founded a Religion\u00e2\u0080\u0094\\nHumor no Tendency to Make People What They Should Be\\nDespondency of Great Humorists Somethiug I^acking in Soul\\nRegardless of Humor God s Mistakes Enemies Ingersoll\\nDivided Against Himself Unconsciously Reveals Belief in Pro-\\nphets.\\nName something else that Ingersoll proposes Good\\nfellowship, good friends ali round, funny people, etc.\\nThen he goes on with the follo wing One man said to\\nanother\\nWill you take a glass of wine\\nI do not drink.\\nWill you smoke a cigar\\nI do not smoke.\\nMay be you will chew something\\nI do not chew.\\nLet US eat some hay.\\nI teli you I do not eat hay.\\nWell, then, good-bye, for you are no company for\\nman or beast.\\n(98)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0100.jp2"}, "101": {"fulltext": "T ben he adds, ^I believe in the gospel of cheerful-\\nness, of Good Nature, of good health.\\nWhat a noble idea Drink wine, smoke cigars and\\nchew tobacco to make us cheerful, good natured and\\nhealthy; the very things that bring their opposites.\\nHe does not like solemnity. He wants to see people\\nfolly and full of fun. While reason, he says, is the\\nholy light, humor carries the lantern, and the man with a\\nkeen sense of humor is preserved from the solemn stupidi\\nties of superstition.\\nHe makes one statement contradict another right\\nthrough. He says solemn people are always stupid peo-\\nple; but that is not true, some of our greatest men have\\nbeen men of solemnity. Jesus Christ, he frankly admits,\\nwas one of the world s greatest men, anything but a stupid\\nman, and y et history records not one single statement\\nthat he ever made to provoke laughter, or that could be\\ncalled humorous. Again, No man of any humor ever\\nfounded a religion ne ver. But is it true? No. In-\\ngersoll is a humorous man, and we have but to take him\\nat his word and say that he has founded a religion, too,\\nhe has preached enough anyhow, and he is ali, My\\ngospel, my gospel, and he calls himself a humorous\\nman and then says No man of any humor ever founded\\na religion never. Well, well, how can we believe his\\nmany conflicting stories unless we believe what we know\\nis not so\\nBut some of our best religious workers in the church\\nare mirthful, witty people. I like to see people with a\\nwell developed faculty of mirthfulness, I like to meet\\nthem; but I like to see them use it aright and not make\\nboors of themselves to distort the truth.\\nMirthfulness, according to science, and that s what\\nhe calls for, does not make men merciful or forgi ving. It", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0101.jp2"}, "102": {"fulltext": "does not make his honest man nor his good woman.\\nI notice too, that humorous people are subject to bad\\nspells as well as other people. They bave tbeir ups and\\ndowns more tban tbose who are not so mirtbful. They\\nare subject to the blues as niuch as anybody. A larger per\\ncent, of funny, witty people fall into utter despair and\\ncommit suicide than of those who are apparently more\\nsolemn. One has well expressed it, The funny man of\\nto-day is the despondent man of to-morrow. People of\\nlarge humor are often, in society or company of others,\\nlargely manifesting apparent jollity and glee when their\\nheart is heavier than lead. They often appear to treat\\nvery lightly and sportively upon a subject when within\\nthey are laboring under painful and solemn convictions.\\n(Do you see what I mean now by saying I do not like to\\nsee the faculty used dishonestly A humorous per-\\nson with little regard for the truth will often get up a\\nlaugh and thwart the logicai and irrefutable arguments of\\na conscientious intelligent man.\\nOne of the greatest humorists ever known, Matthew\\nMatthews, used to give humorous lectures to large city\\naudiences and keep his audience in an uproar. One day\\nafter giving one of these lectures he went to a physician\\nwho did not know him and told him how he was troub-\\nled with the blues and wanted to know if he couldn t do\\nsomething for him, and so the doctor advised him to go\\nand bear Matthew Matthews lecture. Alas said the\\nman, I am Matthew Matthews myself\\nA young man a bright intelligent young man\\nwith whom I am acquainted, was always exceedingly\\nwitty and humorous; but when he was solemn he was\\nsolemn. With his own mouth did he reveal to me the\\nfact that he thought earnestly upon religious subjects.\\nBut unfortunately that was not the worst of it. He met\\n(lOO)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0102.jp2"}, "103": {"fulltext": "with a sore disappointment. His humor save him? No.\\nHe was furiously tossed on the tempestuous tides of de-\\nspondency He wreaked and he writhed in the agonies\\nof despair Fot some time he contemplated suicide\\nThere was a bridge across which he used to have to go.\\nEvening after evening he would stop and think to perforili\\nthe awful tragedy A thirty-two calibre revolver would\\nbe drawn from his pocket and pointed at his head.\\nAnother naturally exceedingly witty and humorous\\nyoung man, whom I knew, bright and intelligent, an able\\nscholar and well liked, succumbed to despair and actually\\ntook his own life.\\nNo, no, large mirthfulness is not salvation. Those\\nwho are without salvation, and yet are quite humorous,\\nand feel free to speak, acknowledge that there is a sort of\\naching void within them, reaching out after something,\\nthey can scarcely teli what but a lack which even the keen\\nsense of humor cannot supply. To be sure it does afford\\na certain amount of enjoyment, of light of its kind; but\\nit is small when placed along by the side of salvation,\\nand it is quite different you, dear reader, will not be able\\nto comprehend this unless you have experienced it\u00e2\u0080\u0094 but\\nwhen you come to compare humor with salvation, truly it\\nis like comparing a tallow candle with the sun. What\\nthe world calls fun and pleasure often brings relief, for\\nthe time being, but it does not cure.\\nPerhaps this would be the most appropriate time to\\nteli you that Mr. Ingersoll wants to know why God should\\nmake mistakes. And Infinite Wisdom never made a\\npoor investment, he says. But it would really seem,\\nfrom our finite minds, as though He made a gross mis-\\ntake, a poor investment indeed, when he made Bob In-\\ngersoll. Then he says, Why should he not correct his\\nmistakes instead of damning them? Well, well, if\\n(lOIy", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0103.jp2"}, "104": {"fulltext": "this mistake Mr. Ingersoll is damned instead of cor-\\nrected who can be blamed Nobody but himself He\\nwon t come to the judgment and go to shooting off bis\\nmoutb to God and giving God bis lip, the way be says on\\npage 53 of bis lecture tbat be will. He will be like one\\nof old wbo bad not on tbe wedding garment speecbless\\nTbe kingdom of beaven is like unto a certain king\\nwbicb made a marriage for bis son. Wedding garments\\n(an outer garment snob was tbe custom in tbat coun-\\ntry at tbat time) were furnisbed at tbe door for every\\nguest, and tbere came along a man wbo, like Mr. Inger-\\nsoll, wisbed to be called a teacber, not a preacber, and so\\nmade up bis mind to teacb tbem bow to go to a wedding\\nand wear no garment but bis own. Wben tbe king\\ncame in to see tbe guests, be saw tbere a man wbicb bad\\nnot on a wedding-garment And be saitb unto bim,\\nFriend, see bow kindly be approacbes bim, Friend,\\nbow camest tbou in bitber, not baving a wedding gar-\\nment? And, be gave tbe king bail-columbia No.\\nAnd be said I tbougbt I would wear no garments\\nbut my own?^ No. Wbat tben? And be was speecb-\\nless. Wby sbouldn^t be be? He knew bis diity but\\nfelt above it.\\nMr. Ingersoll says tbat It will not do for tbis God\\nwbo tells US to love our enemies, to damn bis:\\nNow let US consult bis own gospel and see if it is God\\ntbat damns tbe sinner. I turn to page 84, and I read, I\\nbelieve in tbat gospel of Justice, tbat we must reap wbat\\nwe sow. Every cent must be paid. Tben to page 86\\nand I read, Give us intelligence. In a little wbile a man\\nwill f\u00c3\u00acnd tbat be cannot murder witbout assassinating bis\\nown Joy. He will f\u00c3\u00acnd tbat every crime is a mistake. So\\nif wbat be says bere is true and it certainly is men rob\\ntbemselves, God does not; tbey bring damnation upoii\\nV102\u00c3\u008c", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0104.jp2"}, "105": {"fulltext": "themselves, God does not they sow what they please,\\nand as a reasonable consequence of nature and justice,\\nthey will reap and God is not to be held responsible. That,\\nunderstand, is IngersolPs doctrine when it will help\\ncarry the point he argiies but he freely contradicts it\\nwhen arguing in another direction and it is also law and\\ngospel, and it seems to be in keeping with what we have\\nalready alluded to, namely that when judgment is passed\\nupon US we will of necessity be speechless, without one\\nword of fault to find.\\nA house divided against itself cannot stand. Mr.\\nIngersoll is divided against himself. His gospel phrases\\ncollide and there is a crash, they explode each other. His\\ndoctrines hold together like feathery down in a Chateau-\\ngay thaw. His sayings f\u00c3\u00act each other about as a bran sack\\nfits a beau pole, and will leak out of common-sense faster\\nthan hot syrup out of cheese cloth.\\nBut Why should not God correct his mistakes in-\\nstead of damning them? He should. God made man\\nand gave him the power of choosing his own course, and\\nhe chose the destructive one. The heart of man is de-\\nceitful above ali things, and desperately wicked. And God\\nsaw that the wickedness of man was great in the earth, and\\nthat every imagination of the thoughts of his heart was\\nonly evil continually. And it repented God that he had\\nmade man in the earth, and it grieved him at his heart.\\nHe destroyed the world, perserving a family which was ali\\ntight at the time and started anew. But it seemed to be\\nthe same old story. God had told man what the result of\\nsin would be but against ali warnings and remonstrances\\nhe wilfully chose death. He saw the perii to which man\\nwas doomed; mercy spoke and God so loved the world\\nthat he gave his only begotten Son so that man may be\\nrestor\u00c3\u00a9d to his lost estate if he will. Do you see anything\\n(103)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0105.jp2"}, "106": {"fulltext": "in this Ingersoll recommends that God correct his\\nmistakes instead of damning them; God executes the\\nproposai and then Mr. Ingersoll would verily damn him\\nfot carrying out his own suggestion. Yes, such a God\\nwould be a thousand times worse monster of monsters,\\nthan his so-called Orthodox God\\nIngersoll is about as good at throwing criticisms as\\nmost women are at throwing stones. A surgeon was sew-\\ning up a gash in a man s face, and asked him, of course,\\nhow he got that wound, to which the man replied,\\nMy^my wife gave it to me by throwing a stone.\\nWell, well, remarked the surgeon in astonishment,\\nI never before knew a woman to hit anything she threw\\nat. Why, said the man, *She was throwing at the\\nneighbors hens, I was off back of her.\\nThe humbuggery of Ingersoll s gospel, when viewed\\nthrough the magnifying glass of common-sense, is as\\nreadily detected as a humbug I read about a while ago.\\nSome college students procured a number of different bugs\\nand insects, took the body of one, the head of another, the\\nlegs of another, the tail of another, and the wings of\\nanother, etc, and glued them together and took their\\npeculiar creature to their professor and asked him if he\\ncould teli them what kind of a bug that was. He threw\\nhis sharp eyes upon it and immediately replied A\\nhumbug.\\nBut talk about getting so much intelligence out of\\nthis gospel of Ingersoll s It would be just as sensible to\\ntalk of getting milk out of a turkey. Reason indeed I\\nthink by reading his reasoning that he got an idiot to\\nreason for him, for it certainly seems hard to accuse a\\nsensible man of such unsensible reasoning or else, as he\\nonce said of another man, He stood on his head and\\nreasoned with his feet. Honestly I begin to pity the\\n(104)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0106.jp2"}, "107": {"fulltext": "poor fellow to think he has allowed such reasoning to\\ncome before the public as the product of his intellect.\\nThink of an infidel manufacturing a gospel for hu-\\nmanity That is too much like making pea soup with-\\nout a pea to make it of\\nOne Samson of old slew a thousand men with the\\njaw bone of an ass. Mr. Ingersoll is now wielding the\\nsame weapon against Christianity he might as well try to\\nshoot the man in the moon with a pop gun. Here\\nendeth our chapter on Ingersoll s gospel of Humor.\\n(105)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0107.jp2"}, "108": {"fulltext": "CHAPTER XIII.\\nINGERvSOIvIv PUZZIvBD\u00e2\u0080\u0094 MYSTERY EXPIvAINBD.\\nChrist Did Not Write a Word, Nor Command Others to Write or Pre-\\nserve His Saying, Nor Sign the Writings Himself; Christ Could\\nNot Have Done a Sillier Thing, for He is That Word No Com-\\nmand to Preserve Word But Divine Information That it Would Be\\nPreserved Ingersoll s Reason for Christ s Writing Nothing, Re-\\nply Thereto.\\nThere is another thing that he can t get over, apuz-\\nzling affair indeed to his great intellect, and that is that\\nChrist did not write any of the New Testament, nor teli\\nanybody else to write any thing or even to preserve his\\nsayings. I will give yon his exact words\\nYou must reniember also one other thing. Christ\\nnever wTote a solitary word of the New Testament not\\none word. There is an account that he once stooped and\\nwrote something in the sand, but that has not been pre-\\nserved. He never told anybody to write a word. He\\nnever said Matthew, remember this, Mark, do not for-\\nget to put that down. Luke, be sure that in your gospel\\nyou have this. John, do not forget it. Not one word.\\n(io6)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0108.jp2"}, "109": {"fulltext": "And it lias always seemed to me that a being coming from\\nanother world, with a message of infinite importance to\\nmankind, should at least bave verified that message by\\nbis own signature. Is it not wonderful tbat not one word\\nwas written by Cbrist Is it not strange tbat be gave no\\norders to bave bis words preserved words upon wbich\\nbung tbe salvation of a world?\\nWell, well, tbat will do for a baby mind and tbese\\ndehided scientific reasoners, but certainly not for a man\\nwbo is not betraying tbat boly torcb-ligbt of reason.\\nLet US see wbat we can do to belp self-conceited intelli-\\ngence out of sucb a dilemma.\\nBut I want you to notice first bow mucb importance\\nbe attacbes to tbat statement. How mucb force be seems\\nto tbink tbere is in tbat argument It seems as tbough\\nbe tried doubly bard, and tbrew ali tbe power tbat be\\ncould muster into tbat saying, for be repeats it over and\\nover, only in a little different way, to makesureof getting\\ntbe mind of tbe reader onto tbat idea. It appears as\\ntbougb be tbougbt tbere was enougb, rigbt in tbat argu-\\nment alone, if be can just get us to consider it, to over-\\ntbrow tbe wbole system of Cbristianity. But be is labor-\\ning as usuai, under a self-inflicted ballucination.\\nJesus Cbrist, having come to eartb as be did, to carry\\nout bis own plans, in fulfilment of His own Word, to\\nverify bis promises to tbe world, and to fulf\u00c3\u00acl tbe pro-\\npbecies of bis own people, could not bave done a sillier\\ntbing tban to bave written tbese sayings of bis bimself and\\ntben signed bis name to tbem. In tbe first place Jesus\\nCbrist (in tbe person of God tbe fatber) wrote tbe law,\\nupon tbe tables of stone. Tbe God of tbe Old Testament\\nis tbe Cbrist of tbe New; and tbe Cbrist of tbe New Testa-\\nment is tbe God of tbe Old. God sent Moses to deliver\\nbis people from Egypt and said, Teli tbem I Am bas\\n(107)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0109.jp2"}, "110": {"fulltext": "sent you. In the New Testament Christ tells us that\\nhe is the same I Am who sent Moses into Egypt. He\\nsaid Before Abraham was I Am. Hence is explained\\nthe meaning of what would be otherwise a dark saying.\\nThe law He wrote himself and he caused to be writ-\\nten the prophecies and the things concerning himself.\\nMany of the things of the Old Testament were written by\\ndirect commandment. The hook of Revelation contains\\nthe gospel of Christ and a great deal of prophecy, and\\nthat was written by direct commandment. And if God\\nhad sent his message at different times to earth, written\\nout, signed, God Almighty, they would not bave been\\nworth the paper on which they were written. Not a\\nword would bave been believed. It would bave been\\nlaughed to scorn. If Jesus Christ had written, with his\\nown band, his own sayings, closing with his signature,\\nJesus Christ, it would not bave been worth the ink that it\\ntook to write it. It would never bave spread.\\nGod has put a faculty within man which conveys to\\nhim the power of communicating with his Maker, and\\nwhat an idea it would be for him to be sending his writ-\\nten messages with his name signed A sillier thing, who\\ncould think of As the Almighty God conveyed His\\nword to a few Prophets, chosen for the purpose, why\\nshould he bave been cautioning them that they be sure to\\npreserve his word and move it along God spake with\\nauthority and He just said, It shall be done.^^ Not\\nby might nor by power; but by my spirit, saith the Lord.\\nAnd again by the mouth of Isaiah He has said For\\nas the rain cometh down, and the snow and watereth the\\nearth, and maketh it bring forth and bud, that it may\\ngive seed to the sower, and bread to the eater So shall\\nmy word be that goeth forth out of my mouth it shall\\nnot return unto me void, but it shall prosper in the thing\\n(io8)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0110.jp2"}, "111": {"fulltext": "whereto I sent it. These things bave been verified\\ndown through the ages. The word has proved true.\\nNothing has been able to overthrow or successfully com-\\nbat that word of God.\\nBut what Ingersoll wants to know is, why God\\nJesus Christ while bere in the body, did not write, nor\\ncommand the apostles to write, nor caution them to pre-\\nserve his words. Is it not wonderful, says he, appar-\\nently puzzled, that not one word was written by\\nChrist Jesus Christ spake with authority. He satd\\nit shall be done. He said, Not one jot or title of the\\nword shall in any wise fail till ali be fulf\u00c3\u00aclled. Though\\nheaven and earth pass away My words said He with\\nauthority which b elong ed to the Deity alone My words\\nshall not pass away. This gospel of the kingdom,\\nChrist declared, shall be preached in ali the world, for\\na witness unto ali nations; and then shall the end come.\\nSo now let us allow him ali there is in his argument\\nthat Christ left no orders to bave his words preserved; and\\nhe will have to allow that Christ left divine information to\\nthe effect that they would be preserved. He will also\\nhave to allow that they have been preserved.\\nThen he goes on to teli us Why nothing was writ-\\nten. In his judgment he says, They expected the end\\nof the world in a few days. That generation was not to\\npass away until the heavens should be rolled up as a\\nscroll and until the earth should melt with f ervent beat\\nThat idea he gets from what Christ said should be\\nsigns of his second coming. The moon should be turned\\ninto blood, the sun darkened, and the stars should fall\\nfrom heaven as f\u00c3\u00acgs from its tree when shaken by a mighty\\nwind. Then comes the declaration of Christ that This\\ngeneration shall not pass, till ali these things be fulf\u00c3\u00acll-\\ned. x\\\\nd Ingersoll shows his ignorance when he gives", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0111.jp2"}, "112": {"fulltext": "US to understand that he understands This generation\\nto niean the generation to which Christ was speaking.\\nThe generation which should not pass until Christ carne\\nto earth again was the generation that should be living\\nand witness the fulfilment of that prophecy concerning\\nthe sun, moon and stars.\\n(iio^", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0112.jp2"}, "113": {"fulltext": "CHAPTER XIV.\\nINGBRSOIvIv S GOSPBIv OF SCIENCE\\nAlso Goes Against Him, for By It We May Explain, from Common-\\nSense Principles, Miracles and Inspiration.\\nHe wants to f\u00c3\u00acglit us with science, so let us figlit him\\nwith his own weapon. If there is anything to their so-\\ncalled scientific analysis of articles of food, particularly\\nbrain food and we liave ali reason to believe there is I\\nshould advise Mr. Ingersoll to go west and eat an oat-f\u00c3\u00aceld\\noats and ali.\\nBut let US dispense with ali jesting. While Mr.\\nIngersoll so highly extols science and I have lowered it in\\nthe thermometer of truth ninety-nine degrees out of a hun-\\ndred, below his mark, stili I wish to teli you that in the\\ntrue spirit of science I lift it to a thousand times higher\\nand grander and nobler spheres than does Mr. Ingersoll.\\nLet US consider science from a really scientific standpoint\\nthat done and the inspired thought, and ali the miracles\\nare plain enough.\\nMr. Ingersoll, in that letter to the N. Y. Journal,\\ngives a long list of the greatest miraculous wonders spoken\\nfin;", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0113.jp2"}, "114": {"fulltext": "of in the Bible and says that ali the inspira tion. and every\\nthing of a miraculous nature must be thrown away.\\nTo begin with it is very evident that he is as ignorant\\nas ignorance itself concerning the meaning of the word\\nmiracle. A miracle is an act or event beyond the known\\nla WS of nature. What then, may not be called miracu-\\nlous We know that the food we eat makes that life-\\ngiving fluid the blood, and that each particular organ and\\nali the different parts of the system draws its particular\\nnourishment from the blood as it takes its course through\\nthe body, and ali this through the ordained laws of nature;\\nbut who can comprehend, who can understand that\\nlaw Our laws, what are known as the laws of the land,\\nare constantly changing but the laws of nature are\\nunchangeable. On that point Mr. Ingersoll and I can-\\nnot differ. I agree with him that This is a naturai\\nworld that the endless chain of cause and effect has\\nnever been broken. And do not be frightened, dear\\nreader, when I make the astounding declaration that the\\nword supernatural must be dropped from the vocabulary of\\nthe English language, or our lexicographers must give us\\na reasonable def\u00c3\u00acnition for it. Beyond nature is the\\ndef\u00c3\u00acnition now given us. As for the word miracle it is\\ntrue that some theologians teli us that a miracle is super-\\nnatural, a great work performed by unnatural means; but\\nnothing could be more absurd. The Old Testament\\nrecords about seventy miracles and it would be foolish to\\nsay that God went beyond his own fixed ordained laws\\nto perform a miracle. For instance a chemical ex-\\nperimenter f\u00c3\u00acnds that by properly concocting certain arti-\\ncles that a chemical process is performed and he has some-\\nthing else, entirely different, containing none of the orig-\\ninai articles but in perfect accord with nature s laws, how-\\n(112)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0114.jp2"}, "115": {"fulltext": "ever impossible it may be for man to understand the\\nworkings of those laws.\\nSugar is composed of oxygen, nitrogen and carbon,\\nand yet man cannot combine those elements and make\\nsugar. Alcohol cannot be produced without sugar, but\\nno sugar can be found in alcohol nor a trace of one of the\\ncomponent parts of sugar. And while man with sugar\\ncan produce alcohol, he cannot with alcohol produce\\nsugar. Why Because he don t know how. Theatmos-\\nphere contains ali the elements of sugar, and if man knew\\nhow to combine and concentrate those gases into sugar he\\ncould produce sugar from the very atmosphere. If we\\nwere to gaze toward yonder cloud and the mysterious sight\\nof a stream of sugar pouring to the earth should meet our\\nview we would say This is marvelous in our eyes\\nWhat a miracle is this But would it be supernatural,\\naccording to the dictionary def\u00c3\u00acnition of the word, be-\\nyond nature? No. Would it be done by unnatural\\nttieans No. It would be done in a perfectly naturai\\nway that would be in perfect harmony with the ordained\\nlaws of nature. Could not He who created the universe,\\nwho holds it in His hand, as it were, cause a commotion\\nin the atmosphere, among those gaseous elements and\\ncause them to so combine that a chemical process would\\nbe performed the result of which would be the production\\nof sugar Scientists have already told us that the time is\\nnot far away when the clothing we wear will be produced\\nfrom the atmosphere which we breathe.\\nTravelers in their journeys over sandy deserts have\\nali beheld the strange sight of great streams of sand shoot-\\ning like rockets several hundred feet into the air. They\\nhave also seen, from some great body of water, monstrous\\npillars or streams of water pouring from the ocean or lake\\ninto the air. Thinking men said, There is a cause for", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0115.jp2"}, "116": {"fulltext": "sucb plienomena, and set themselves about the task of\\nlearning the cause, and they have quite admirably suc-\\nceeded. A hook as cheap and as easy to get as the Phys-\\nical Geography explains them.\\nDuring tornadoes houses burst outwardly as if there\\nwere a mighty pressure withintoo great for the building to\\nwithstand. Physical geography mentions a miraculous\\nfeat performed during a tornado in Kansas. A cow own-\\ned by a Mr. Martin was taken up and carried through the\\nair a distance of about one hundred and forty rods, over\\nthe tops of trees, and allowed to alight upon the ground\\none hundred and forty rods from where it was taken, stili\\nalive and unharmed. And yet these would-be scientif\u00c3\u00acc,\\nno-faith agnostics like Ingersoll scoff at the Bible record\\nof KHjah having been carried to heaven in a chariot of\\nf\u00c3\u00acre, and also of a wind that drove the quails up from the\\nsea into the camp of the Israelites and caused them to fly\\ndown so dose to the ground that the people could easily\\nreach them and gather them for food. But he wants\\nscience so let us go on.\\nIn every known thing under heaven, according to\\nscience, there exists but a few substances, called elements,\\nabout sixty-f\u00c3\u00acve they teli us now, but they teli us also\\nthat, judging from what they know, it is altogether prob-\\nable that everything in existence was formed from and\\ncould again be resolved to a single substance, or element,\\nand that the same matter is used in the formation and\\nproduction of every existing thing, not only in the an-\\nimate division animai and vegetable kingdom but the\\nminerai also, the only difference being in nature s way of\\ncombining, arranging and concocting that matter. For\\nexamples\\nGarbo n pure charcoal nature can make into dia-\\nmonds.\\n(114", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0116.jp2"}, "117": {"fulltext": "Water is composed of oxygen and hydrogen. The\\ncombination of oxygen and hydrogen gases results in the\\nproduction of water. Fili two tanks, one with oxygen,\\nthe other with hydrogen gas, run a tube from each tank\\ninto one jet, bringing the two gases together before letting\\nit escape and you can thereby produce the most brilliant\\nlight, and a heat so intense that it will burn iron as a\\ncommon f\u00c3\u00acre will burn dry wood. Notice now that while\\nwhat we cali water in its naturai state will not burn^\\nbui is amostpowerfulextinguisheroffire^ rnan can take\\nthe very ele\u00c3\u00acnents of which that water is composed and pro-\\nduce the hottestfire. So according to science it would\\nbe a very easy matter for this earth, water and ali, to be\\nconsumed by fire according to the scriptural prophecies.\\nTake several different plants, one which will produce\\na bitter fruit, and a deadly poison; another sweet, another\\nsour, but both excellent for food; cultivate and raise them\\nali side by side, ali drawing their nourishment from the\\nsame soil and the same heat and light and atmosphere and\\ngive me, if you can, the philosophy of it, outside of the\\ncommon-sense idea that they are ali nourished and produc-\\ned from the same material or element; but by differently\\nconcocting, arranging and constituting that element en-\\ntirely different articles are produced.\\nOxygen, according to what scientists teli us, is the\\nmost forward element in existence, not only in the limpid\\nfluid which covers the larger part of the surface of the\\nearth; but in the rocks and stones scattered hither and\\nyon. Oxygen enters largely into the composition of water\\nand also of the hardest flint.\\nGeologists have found, deep within the bowels of the\\nearth, entombed in cavities in great rocks such creatures\\nas frogs and toads, which have when brought to the at-\\nmosphere showed themselves to be alive after having been\\n(115)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0117.jp2"}, "118": {"fulltext": "imprisoned in the rock for many hundreds of years with-\\nout air and without food. Suspended animation We\\ndo not care what they cali it, ali we ask of tliem is to be\\nhonest.\\nHow now can any honest, sane human being say that\\nhe can believe these mysterious facts of science and yet\\ndoes not believe the mysterious things of the Bible simply\\nbecause he does not understand them, when many of the\\nthings that science tells us are as far beyond the understand-\\ning of man, and are as great and wonderful and mys-\\nterious and miraculous as any or ali of the mysteries and\\nmiracles of the Bible? How can any honest, sane human\\nbeing, declare his faith in the awe-inspiring incidents of\\nscience and yet be so foolish as to say with Ingersoll that\\nAli the miracles of the Bible are the children of ignor-\\nance, cunning and mendacity\\nHe says Throw away your suns that pause, your\\nmoons that rest, your quails and manna, your horns that\\nlevel the walls of cities, the people who walk in fire with-\\nout getting warm, your wandering jugglers who raise the\\ndead, and cause pots to exude oil, your ravens that keep\\nhotels and feed Prophets, your bushes that burn without\\nbeing consumed, your clothes that refuse to wear out\\netc. etc. If the Bible recorded incidents and miracles ex-\\nactly like some that scientists relate such men as Ingersoll\\nwould brand them with the ridiculous and the impossible.\\nConsider man in his insignif\u00c3\u00accant muscular and phys-\\nical strength (or weaknessj yet coupled with his intelli-\\ngence what wonders does he perform What powerful\\nmachinery is manipulated by the band of man Man\\nknows how to put his machinery into motion and he\\nknows how to stop it, and no honest man can say that He\\nwho created and manipulates the machinery of the uni-\\nverse could not as easily stop a planet in its course as a\\nfii6)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0118.jp2"}, "119": {"fulltext": "man cari put the brake onto a horsepower and stop it, or as\\nan engineer can bring the machinery to a stand-stili by\\nshutting off steam.\\nWhen we consider, in the face of sound philosophy\\nand true science, the strange and mysterious workings and\\nformations and productions of the elements of the simple\\natmosphere which we breathe, it is foolish to say that\\nthe intelligent and designing mind of the universe, who\\nis ali scientific, and understands the philosophy of ali\\nthings, could not cause manna to fall in the camp of the\\nIsraeli tes, or level the walls of cities, or give a man the\\npower to raise a dead person, or influence a bird to carry\\nfood to a human being, and ali- this by naturai means; but\\na means that man cannot give the whole philosophy of\\nany more than he can give the entire philosophy of life,\\nor of any element or substance in existence.\\nIngersoll denies inspiration saying, Throw away ali\\nthe ravings of the inspired, and stili he clings to science,\\nand thus do we fight him with his own weapon, for you\\nsee that we need know very little of science to clearly\\ndefine and prove inspiration and the working of\\nmiracles.\\nScience tells us that our thoughts are living things,\\nand we know that ali who are not, in angry passion or in\\nquiet simplicity wading along in the cess-pool of ignor-\\nance, know for themselves, from observation and ex-\\nperience, that our thoughts are living things and that they\\ntravel the atmosphere, annihilating both space and sub-\\nstance, and often impress themselves upon the mind of\\nsomebody of whom we may be thinking. And just at\\nthis point Comes to mind the proof of inspiration as taken\\nfrom Ingersoll s argument in the lecture, (See chapter 3\\nof this book) Oh somebody may say, thatis only a\\ncase of telepathy, mind-reading, her husband being alive\\n(117)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0119.jp2"}, "120": {"fulltext": "she knew his thouglits, and felt an inward evidence that\\nhe was alive, but did not know that she was being im-\\npressed with thoughts emanatiti^ from her husband^s\\nmind, from a human magnet. Allowed, but thatdoes not\\neffect the argument as a scientific proof of inspiration.\\nI suppose that our ability to influence other people by\\nthe quiet force of our mind depends a great deal upon the\\namount of those properties that science has named vitality\\nand magnetism, which we possess, and also upon the sen-\\nsitiveness of the person upon whom we put our mind.\\nNow, to speak from a scientific standpoint, just as Mr.\\nIngersoU asks us to do, if man, only a midget of a magnet,\\nwithout a look oravisible sign or a sound or a word, with\\nhis own thoughts can impress a fellow-creature it is but\\nmadness to say that the living omnipotent omniscient mag-\\nnet in the boundless universe could not reveal his thoughts\\nto one of his creatures at will, and no man can study the\\nprophetic records of the Bible without knowing that God\\nrevealed a great deal of his mind concerning this world,\\nto the Hebrew Prophets.\\nFaith is a parasite whose poisonous vines must be\\nuprooted, says IngersoU. Oh but where is your science?\\nScience tells us that there is that within man that makes\\nhini believe in the Deity and in the divine power. And\\nyou may talk and speculate as you will, and try as hard as\\nyou may to make yourself and others think that you do\\nnot believe but you know that you do believe^ and that in\\nspile of yourself. Science tells us that the philosophy of\\nmiracles wrought by faith is, that that unseen element of\\nthe mind, in conjunction andoperation with nature, causes\\nan alchemical process, as it were, which performs the\\nmystery.\\nThus do we see that it is impossible to investigate\\nscience, with honesty and reason, without f\u00c3\u00acnding that the\\n(ii8)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0120.jp2"}, "121": {"fulltext": "miracles of the Bible are as easily performed as are the\\nmysteries of science, and, like them, are performed by\\nperfectly naturai means. No transaction, strictly speak-\\ning, whether by man or by God can be unnatural.\\nIngersoll calls for a gospel of humor but according\\nto science a righteous spirit of humor is produced only by\\nthe development and exercise of the moral and religious\\nfaculties.\\nScientists have been at work endeavoring to extract\\nfrom the walls of buildings the thoughts of men spoken\\nwithin those buildings, the scientific fact being that as our\\nthoughts are living things, possessing, in the technical\\nterms of science, life and vitality and magnetism, they\\npenetrate anything and leave their impression just as dis-\\ntinctly as the printing press leaves the impression of the\\ntype on the paper, so that man, if he could only learn\\nhow, could read thought as it becomes imprinted upon\\nthe atmosphere, or anything else, just as readily as he can\\nread the printed matter from the paper.\\nNow, in the face of science and intelligence it would\\nbe unreasonable not to believe the Bible record that God\\nkeeps books and that a record is kept of each individuai\\nlife, and that a book of life is kept in which is registered\\nthe names of those who accept the conditions of eternai\\nlife. It is in keeping with science and reason that a time\\nof reckoning must come when the books will be opened.\\nGod does not do things by halves.\\nBrother Ingersoll denies these Bible truths and tries\\nto argue them away but bear with me while I repeat, he\\nargues them into existence. Let us see whether he be-\\nlieves these things. On page 73 of the lecture where he\\nexalts himself above accepting of the atonement of our\\nSaviour he says, I do not wish to go to heaven unless I\\ncan settle by the books.\\n(ii9y", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0121.jp2"}, "122": {"fulltext": "See There is that within \u00c3\u00acnan that compels him to\\nbelieve^ aiid ack^towledge his belief^ in these things^\\nwhether he woMld or not?\\nVI20\u00c3\u008c", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0122.jp2"}, "123": {"fulltext": "CHAPTER XV.\\nMISCELLANEOUS GLEANINGS.\\nCalvin Voltaire Methodist Converta\u00e2\u0080\u0094 Flood Babel Tower Science\\nGood Times Corning.\\nIngersoll says the Presbyterian church was founded\\nby John Calvin, a murderer And that John Calvin,\\nhaving power in Geneva, inaugurated human torture:\\nWhat are the facts John Calvin is not even accused\\nof taking the life, himself directly, of even one individuai\\nbut he is accused of causing (notice that the accusation\\nonly could be producedj the death of an educated Span-\\niard, named Servetus, condemnation having been passed\\nupon him to the effect that he should be committed alive,\\nto the flames, because of the ideas he advanced regarding\\nthe Trinity. It is admitted that Calvin persecuted, and\\ndid not keep in the path of the gospel in his treatment of\\nthis man but history tells us this That he exercised\\nso arbitrary a control over the destiny of this unfortunate\\nindividuai, as somehave attempted to prove, there is much\\n(I2I)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0123.jp2"}, "124": {"fulltext": "reason to doubt. Yet Ingersoll would coiivey the idea to\\nthe public that Calvin inaugurated human torture whereby\\nhe and his followers tortured their fellow-men who would\\nnot succumb to their doctrines but it is not true. Calvin\\nwas a great reformer, and to use the exact words of his-\\ntory, At Geneva, as a centrai point, he was the light of\\nthe church, the oracle of the laws, and the fountain of\\nliterature and science. He was a powerful factor in caus-\\ning the Roman church to abandon some of her abuses in\\ndoctrine and discipline.\\nPor the purpose of this argument, just now, we will\\nsay that Calvin caused the death of that man, Servetus.\\nOne Robert G. Ingersoll of Boston, Mass., U. S. A., a\\ngreat man who proposes the reformation of the world by a\\ngospel which he calls his own, has caused the death of 12\\nindividuals, to say the least. The New York papers gave\\nan account of 12 people who took their life and left notice\\nin their own hand writing, that Ingersoll s talk was the\\ncause of it, and this in New York City alone.\\nSo this great and good man, who says he will never\\nask any God to treat him better than he treats his fellow-\\nmen, is a wholesale murderer whereas if the mere\\naccusation, without any proof, of Calvin s enemtes were\\ntrue he caused the death of only one person.\\nIngersoll says, Voltaire abolished torture in France.\\nIs it true? No. Who did Napoleon Buonaparte, to\\nwhom the world ascribes the honor of having annihilated\\nthe inquisition.\\nHe tells aboutthe Methodists having converted 130\u00e2\u0080\u0094\\n000 folkinayear through the influence of 26,000 preachers,\\n226,000 Sunday-school scholars, and $100,000,000 of\\nproperty. He consulted history and found there were 40\\nto 50 millions of people born a year and asks, If they\\nare saved at the rate of 130,000 a year, about how long\\n(122J", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0124.jp2"}, "125": {"fulltext": "will it take that doctrine to save the world? Consis-\\nsistency thou art a jewel As thougli the aggregate\\nconversions of the other evangelical societies did not far\\nexceed the Methodist. He talks here as though the Meth-\\nodist church was the only church. Well, well, quite a\\ncompliment for a noted infidel But notice his reasoning\\nagain Here he carries the idea that the church claims it\\nwill save the whole world; and on page 87 of the sartie\\nhook he carries the idea that the church claims that about\\nninety-nine oiit of every hundred are doomed for helL\\nAnything for argument.\\nNext, in the journal, he says, We know that the\\nstory of the flood is not true we know that the Tower of\\nBabel story is idiotici\\nI wish he would explain how he knows the story of\\nthe deluge is false. This much is certain, as long as dis^\\ncoveries and events keep proving more and more the his-\\ntory and prophecies of the Bible we will be obliged to\\nbelieve the Bible instead of Mr. Ingersoll. But we know,\\nI quote from the Museum of Antiquity, that Berosus,\\nthe Chaldean historian quoted by Josephus and Abidenus\\nby Eusebius, Plutarch, lyucian, Molo, Nicholas Damas-\\ncenus, as well as many of the heathen poets, mention the\\nflood, and some traditions respecting it are to be found\\namong the Americans and Chinese.\\nSpeaking of Dr. Hall, he says, He ought to know\\nthat there are two accounts of the flood. In one account\\nNoah takes into the ark one pair of each species of living\\nthings according to the other he takes seven pairs of the\\nclean and one of the unclean.\\nI wonder if Mr. Ingersoll ever studied grammar. If\\nso, I wonder if he ever learned the rules in his lesson and\\nthen with a good deal of conf\u00c3\u00acdence got his lesson out\\naccording to the rules, applying them as he supposed with\\n(123)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0125.jp2"}, "126": {"fulltext": "the skill of an expert, and boldly displayed his ability, to\\nfind, to his great surprise, that he had made very bungling\\nwork of the lessoti for having adhered so strictly to his\\nrules. How could that be Why, by failing to read, or\\nat least to heed, the exceptions to those rules, printed\\nright under them. In this case, in sacred history, the\\nrule was to take every living thing by two s, in pairs, the\\nmale and his feniale when immediately carne the excep-\\ntion to the rule, which was to take seven pairs of the\\nclean.\\nI wish now to teli you of something stili in existence\\nand let the reader judge for himself whether The Bible\\nstory of the Babel Tower, or Mr. IngersolPs stories are\\nidiotic. I never visited Babylon, the ancient city of\\nBabel, so I will quote from themany who have been there,\\ngiving you the exact words of the Museum of Anti-\\nquity:\\nThe Ancient Tower of Babel is now a mound of\\noblong forni, the total circumference of which is 2286\\nfeet. At the Bastern side it is cloven by a deep furrow\\nand is not more than f\u00c3\u00acfty or sixty feet high, but on the\\nWestern side it rises to a conical figure notice the\\nshape, exactly theshape that menundertaking tobuild such\\na tower, would make it to the elevation of 198 feet,\\nand on its summit is a solid pile of brick thirty-seven feet\\nin height and twenty-eight feet in breadth, diminishing in\\nthickness to the top, which is broken and irregular and\\nrent by large fissures extending through a third of its\\nheight it is perforated with small holes. The f\u00c3\u00acre-burnt\\nbricks of which it is built have inscriptions on them, and\\nso excellent is the cement that it is nearly impossible to\\nextract one whole. The other parts of the summit of this\\nhill are occupied by immense fragments of brick work of\\nno determinate figure, tumbled together and converted\\n(124)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0126.jp2"}, "127": {"fulltext": "into solid vitrified masses, as if they had undergone the\\naction of the fiercest fire or had been blown up by gun\\npowder, the layers of brick being perfectly discernable.\\nConsider iiow the shape of the mound, the solid pile of\\nbrick thirty-seven feet high and twenty-eight in breadth,\\nthe shape thereof and the powerful manner in which they\\nare cemented, etc, and see if you could disbelieve\\nthe Bible story of the Babel Tower even though you\\nwanted to.\\nThe last sentence in his letter to the Journal is,\\nScience is the only possible savior of the human race.\\nHe should make himself better understood and teli us\\nwhat science is to do this. It certainly cannot be Inger-\\nsoll s science of nothing.\\nWhat is science Lexicography def\u00c3\u00acnes it thus\\nKnowledge truth ascertained. There are almost in-\\nnumerable branches of science, and some of these branches\\nare cut up into a great many subdivisions with each party\\ncontending for the truth of his own di vision, and every\\none of them at war with every one of them, each one\\npreaching and teaching different ideas and theories, and\\npleading his case with the expertness of what they cali\\nscientif\u00c3\u00acc facts and arguments, which, to their mind, is\\nevidence that they have ascertained the truth, and there\\nmay be twenty of them each claiming itself correct because\\nthey are called scientif\u00c3\u00acc. The medicai science, for in-\\nstance, the facts of which most every body knows enough\\nabout so that we need not enlarge upon this subject.\\nScience, says the dictionary, is truth ascertained,**\\nyet science we ali know, often reverses itself and is con-\\nstantly changing. Scientif\u00c3\u00acc, or truth ascertained*\\nfacts, before they are hardly cold from the printing press\\nare exploded, yea, the scientist often f\u00c3\u00acnds his own truth\\nascertained facts to be false before he gets them ready for", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0127.jp2"}, "128": {"fulltext": "H\\nthe press. Where theti is your science, if science is truth\\nascertained for bear in mind, truth is unchangeable\\nwhile your science, so-called, is constantly changing but\\nwhen a thing really reaches a scientific basis and becomes\\na settled fact the world over, doubted by nobody, it is no\\nlonger called science Why, what then? Oh, just com-\\nmon knowledge, every body knows it then. And right\\nhere comesin a really great truth spoken by Mr. Ingersoll\\nThis is a naturai world, the endless chain of cause and\\neffect has ne ver been broken. But if we allow science\\nthe credit given it by him, his own statement just quoted,\\nfalls to the ground. The scientist endeavors to reason\\nfrom cause to effect and from effect to cause, and arrives\\nat a conclusion of a thing, and he works and tinkers and\\nexperiments and f\u00c3\u00acnds the conclusion correct, and he says,\\nCommon-sense shows this to be true, and nature shows\\nthis to be true, and this link in the endless chain of cause\\nand effect is welded together, and there is no breaking it,\\nwhen, in a moment, in the twinkling of an eye, some-\\nbody proves the theory false and that link is snapped in\\ntwo and the chain is broken.\\nIngersoll believes The time will come when the\\npublic thought will be so great and grand that it will be\\nlooked upon as infamous to perpetuate disease and\\nman will not fili the future with consumption and\\ninsanity.\\nHe is right in that idea, but he is looking in the\\nwrong direction for those good times. But those good\\ntimes are certainly coming. They will be here at the\\nappointed time, for the Bible declares it. The Prophets\\nhave foretold it, and they ha ve told us something of how\\nit is to be done. It won t be done until after Jesus Christ\\nComes and takes the government upon his shoulders,\\nand reigns king of kings, from sea to sea and from the\\n(126;", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0128.jp2"}, "129": {"fulltext": "river unto the ends of the earth. But as Ingersoll flatly\\nand vehemently denies Christ the privileg-e of giving him\\na certificate of citizenship to that kingdom he won t be\\nhere to enjoy those good times.\\n^127)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0129.jp2"}, "130": {"fulltext": "i\\nCHAPTER XVI.\\nIN CONCLUSION.\\nI wish to say that I bave, no personal acquaintance\\nwith Mr. IngersoU and however strong I may have spoken\\nin this hook it is not because I bave any feeling of ill-will\\nfor bim and I bave no apology to make and notbing from\\nwbicb to recant, unless convinced tbat I am wrong, and\\ntbat by common- sense, bonest argument but Mr. Inger-\\nsoU is not bonest in bis arguments, and tbat I bave sbown\\nyou over and over again in tbis book but look at one\\nmore instance found on page 79 of tbe lecture, wbere be\\nsays tbat we believe in tbe eternai blessedness of tbe\\nrigbteous, and eternai punisbment of tbe wicked, and cali\\ntbat tidings of great Joy, and tbat we believe tbat God\\nso loved tbe world tbat be made up bis mind to damn tbe\\nmostofus. It matters not if you do cali tbat wit or\\nironical sarcasm, because be knows tbat we believe tbat\\nGod so loved tbe world tbat be gave bis only begotten\\nSon tbat wbosoever believetb in bimmigbt notperisb, but\\nbave everlasting life, tbus giving sinful man an oppor-\\ntunity to be redeemed, and be knows also tbat tbat is wbat\\nwe cali tidings of ^reat Joy, and not tbat any were to\\nenter condemnation and tbe only excuse possible to be", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0130.jp2"}, "131": {"fulltext": "found for Mr. Ingersoll is that he Is not willing to\\ncome to the light. If I could find no stronger argu-\\nment to support my views than sarcasm, of an untruthful\\nnature, cali it wit or what you please, I would say nothing.\\nWould not your own feelings become quite intense\\ntowards those who cali themselves honest infidel reason-\\ners, as you considered these subjects while studying them as\\npropounded by Mr. Ingersoll To get a better conception\\nof the matter just now please turn back to chapter 2nd and\\nread again Ingersoll s account of the penitent thief on the\\ncross at the time of the Saviour s crucifixion.\\nA reverend gentleman was attending a camp-meeting\\nin Sheldon, Vt. Before his turn came to preach, at the\\nsound of the name of Ingersoll by a brother preacher, a\\nvoice was heard saying, Oh, let the dead rest And\\nafter the above had taken place in a Methodist camp-\\nmeeting, I cau imagine that this first brother (Rev. A. W.\\nFordJ just ached to get into the pulpit himself When\\nthe opportunity came he gave them a calling down.\\nAmong other things he said You can talk about such\\nmen as Washington and Lincoln and useful men of the\\npast, but when you come to mention a man like Ingersoll,\\nthe devil says, Oh, let the dead rest\\nThis same Ford was living in Boston a few years ago.\\nHe was a manof the world who went in for a high-o-time.\\nHe made light of religion and the Bible the same as Inger-\\nsoll did. He wanted to make sure of heaven in the end\\nbut he did not want to leave the old behind and make for\\nthe new life. To use his own words, I wanted to go to\\nheaven but I wanted to climb up some other way, and if\\nthere was any way to do so he was bound to find it out.\\nAs a last resort he determined to see what Ingersoll could\\ndo for him.\\nMr. Ingersoll was due to give his lecture, What\\n(129)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0131.jp2"}, "132": {"fulltext": "4\\nMust We Do to be Saved? Mr. Ford lotted on hearing\\nhim, perchance he might find a way to quiet his conscience\\nwithout yielding to the gospel of Christ. He was disap-\\npointed, however, in not being able to arrange business\\nmatters so he could attend the lecture. What could be\\ndone The next day some paper carne out with the longed-\\nfor lecture in it. As soon as possible that evening, Mr.\\nFord, with an anxioiis heart, purchased a paper and has-\\ntened to his rooni to read the glad tidings that were to\\nfeed his hungry soni but, alas for he found no balm for\\nthe aching heart, no rest for the weary soul! Nothing to\\nfili the aching void within He was further than ever\\nfrom discovering a means of climbing up some other\\nway, and now he must come to the gospel of Christ or\\nremain undone f ore ver.\\nThat lecture, said he, had more to do than any-\\nthing else, with my conversion. The unreasonableness\\nof thething, as he expressed it. That man became a\\nChristian evangelist and for some years past has been a\\nvery conspicuous figure in the Vermont Methodist confer-\\nence, known and loved as the Rev. A. W. Ford.\\nAccording to the testimony of converted infidels, to\\nbe plunged into a literal hell could not cause deeper agony\\nof soul than they suffer, at times, by their fiendish clutch\\nupon infidelity. Some of them have been honest enough,\\nat times, even before their conversion, to acknowledge\\ntheir feelings and convictions, and the only excuse they\\nwould make for not yielding to the voice of the spirit and\\nof conscience would be the agonizing cry,, I am an in-\\nfidel I am an infidel George L^ovell, just previous\\nto his conversion, when down on his knees in agony of\\nsoul used these very words.\\nThe noted Tom Payne was at a dinner party once,\\nwhen a controversy arose concerning the future destiny of\\n^130)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0132.jp2"}, "133": {"fulltext": "man. A lady said to him, Why do you not say some-\\nthing, we want to hear from you, to which he replied,\\nMadame, I have nothing to say, I am silent of necessity.\\nI have friends in both places. The awful death-bed\\nscene of Tom Payne is too well known to need mention-\\ning here.\\nVoltaire, when old, was stricken with weakness and\\ndisease, and thinking his end at hand he was frightened\\nand cried aloiid for a priest, and the priest carne and Vol-\\ntaire confessed. But, according to the Encyclopaedia\\nBrittanica, he recovered and scoffed at himself as usuai.**\\nThis Voltaire, although an open enemy to the Bible and\\nChristianity and an avowed infidel-preacher and spreader\\nof inf\u00c3\u00acdel doctrines that led to the French Revolution,\\nin a moment of conscientious thought expressed himself\\nin a noted poem thus I quote from Guizot s History of\\nFrance:\\nO God, whom men ignore, whom everything reveals,\\nHear thou the latest words of him who now appeals,\\nTis searching out thy law that hath bewildered me\\nMy heart may go astray, but it is full of Thee.\\nThe same history speaks of Diderot, one of Voltaire s\\nassocia tes, as being an avowed infidel and as having be-\\ncome the boldest of the leaders in the crusade against\\nChristianity, which led to the French Revolution. It\\nsays that he would recognize no moral law but the naturai\\nimpulse of the soul and quotes him as saying, There is\\nno virtue or vice, but innate goodness or badness and\\nyet in one literary production he wrote, O God I know\\nnot whether Thou art, but I will think as if thou didst sec\\ninto my soul, I will act as if I were in thy presence.\\ncare not how smart secretive or shrewd a persoti\\nmay be it is im^possible to go through life and not reveal a\\nbelief in the Deity. In these words they are talktng\\ndirectly to the God they deny.", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0133.jp2"}, "134": {"fulltext": "iVn infidel was asked by a little girl over whom he\\nwas guardian, if it was any use to pray, and he told her\\nYes. On telling about it after his conversion he said,\\nOf course I told her yes, what else could I say\\nAnother infidel was asked by his dying daughter, ^Whose\\nfaith do you want me to die in, yours or mother s?\\nYour mother s, by allmeans, was his immediate and\\nearnest reply.\\nMark Twain, notwithstanding his pretended infidelity,\\nmakes the astonishing acknowledgement that his head is\\ncaused to swim in the depths of the surging ocean of be-\\nwilderment when he thinks of the insignificant little coun-\\ntry that gave birth to Christianity. I will quote a few\\nwords f rom his Innocents Abroad\\nOne of the most astonishing things that have yet\\nfallen under our observation is the exceedingly small por-\\ntion of the earth from which sprang the now flourishing\\nplant of Christianity. The longest journey our Saviour\\never performed was from here, (CapernaumJ to Jeru-\\nsalem about one hundred to one hundred and twenty\\nmiles. The places made most particularly celebrated by\\nthe presence of Christ are nearly ali right here in full\\nview, and within cannon-shot of Capernaum. I^eaving\\nout two or three short journeys of the Saviour, he spent\\nhis life, preached his gospel, and performed his miracles\\nwithin a compass no larger than an ordinary county in the\\nUnited States. It is as much as 1 can do to comprehend\\nthis stupifying fact.^^ (The italics are mine.)\\nMany believers have either read or heard these say-\\nings of Ingersoll s and have been harrassed by doubts and\\nfears, and have thus been troubled concerning these\\nthings, and thinking that they could not answer him to\\ntheir satisf action, and failing to look into the matter suf-\\n(132)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0134.jp2"}, "135": {"fulltext": "ficiently to eliminate every doubt, they have said or\\nthought, Well, I don t know but there is something to\\nIngersoll s talk after ali.\\nBut the very fact that we may connive as we please to\\nfind true peace andrest oiitside of the gospel of Christ, but\\nalways in vain, should be -enough to keep us from going\\nafter anything else. The very fact that no man can think\\nof the Bible, that no man can take the Bible into his hands\\nwithout feeling an influence for good, and receiving an\\nimpression different and greater than comes to him from\\nthinking about or touching any other hook or writing that\\nwas ever produced or ever will be produced, and brings to\\nhim involuntarily, a feeling that God is, and that that hook\\ncontains Information from the Eternai, should be suf-\\nf\u00c3\u00accient evidence for anybody.\\nIn closing I wish to say that I desire to cast no reflec-\\ntions upon any good work, word ordeed, whetherof Mr. In-\\ngersoll s or anybody s else. The object of this hook isto\\ngive to its readers the results of my thinking and earnest\\nmeditation upon some of the thoughts written by Inger-\\nsoll, that caused me to say, I will try and see what there\\nis in this. And believing that the thoughts to which that\\nstudy gave rise were worth printing, I said, I will write a\\nhook, and I trust that my belief will prove to be well\\nfounded. I hope and pray that this hook may prove in-\\nteresting, instructive and beneficiai to many readers. And\\nif there is anything in argument where now do you place\\nIngersollism, in the front ranks or in the back-ground\\nwould hke to hear fro7n you.\\nWith good wishes for you, dear reader, for Mr. Inger-\\nsoll and ali mankind, I am,\\nSincerely yours for good,\\nPAGE ALFRED COCHRAN.", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0135.jp2"}, "136": {"fulltext": "", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0136.jp2"}, "137": {"fulltext": "", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0137.jp2"}, "138": {"fulltext": "", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0138.jp2"}, "139": {"fulltext": "CHAPTER XVII.\\nSINCE INGERSOIvIy DIED.\\nAfter having written this reply to Ingersoll (while it\\nwas being type-written) Mr. Ingersoll passed away. His\\naddress at his brother s funeral has just been priuted in tlie\\nnewspapers. He said a few things which I wisb to quote:\\nKvery life, no matter if its every hour is rich witb love\\nand every moment jewelled with a joy, will at its close be-\\ncome a tragedy as sad and deep and dark as can be woven\\nof the warp and woof of mystery and death. Life is a\\nnarrow veil between the peaks of two eterni ties. We\\nstri ve in vain to look beyond the heights. We cry aloud\\nand the only answer is the echo of our wailing.\\nAgnosticism cries into the deeps of darkness and\\nmystery and death and the only answer possible for them\\nto receive is the resounding echo from the depths of dark-\\nness and mystery and death but the answer of those who\\ncry unto him who said Come unto me and I will give\\nyou rest, is one of light and life, and the power and\\nscope of that faith looks beyond the heights in def\u00c3\u00acance\\nof darkness and mystery and death. Those who cry to\\nhim who said, Look unto me and be ye saved, receive\\nan answer of comfort and peace and rest, and look upon\\ndeath as a stepping stone to the Heights beyond. How\\n(^37)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0139.jp2"}, "140": {"fulltext": "different is this from those who cry and their only ans-\\nwer is the echo of their wailing\\nAgnosticism cries into the dark and receives darkness\\nfor a reply. The faith of Jesus Christ cries to the lyight\\nof Life and receives the Light of Life for a reply and\\ncatches a glimpse beyond the heights and jubilantly\\nshouts, Life Life Eternai Life\\nIn the lavSt chapter of the lecture Ingersoll says, If\\nit goes hard with me, I will stand it, and I will cling to\\nmy logie, and I will bear it like a man. But in the gos-\\npel of Christ there is no ifs about it. There is no fearing\\nthat we may be wrong but God s spirit bears witness\\nwith ours that we are his children, and if children then\\nheirs, and joint heirs with Jesus Christ to an inheritance\\nincorruptible, undefiled and that fadeth not away. That\\nis the result of a perfect faith, delineated by the great\\napostle Faith is the substance of things hoped for the\\nevidence of things not seen. And I propose to rest on\\nthe sure foundation to remaining in the darkness of doubt\\nwhich ali sceptics acknowledge they are in. There is a\\nfeeling of certainty and safety there which does not relent-\\nlessly throw in our face that wailing echo from the\\nregions of darkness and mystery and death.\\nMr. Ingersoll always expressed a desire to die sud-\\ndenly and without warning. But why such a desire?\\nI do not believe that any man unless afraid to die and\\nwithout any intentions of making a preparation, but\\nrather whose day of grace is sinned away, could wish to\\ndie suddenly and without warning.\\nIt is stated by the newspapers that he used to say that\\nthe Bible was a most beautiful hook and he would give ali he\\nhad if he could believe in itspromises. Had he done as the\\nhook told him, Take heed that the light which is in thee be\\nnot darkness, and asked in Jesus name for the revelation", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0140.jp2"}, "141": {"fulltext": "of those beautiful promises, in other words had he put the\\ngospel to the test, studied the Bible toknow the truth, re-\\ngardless of whether it corresponded with the naturai man\\nor not he would have been able to claim those promises\\nbut he utterly refused to ask in Jesus name. He plainly\\nsaid that he was above it.\\nAn evangelist was holding revival services when there\\nappeared at the aitar a man v/ho was groaning under the\\nburden of his sins and did not receive relief. The secret\\nof it was that he acknowledged God, but would not\\nacknowledge Christ as his mediator, and in the midst of\\nhis crying to God for mercy, he was prevailed upon to cry,\\nO God, for Christ s sake, forgive my sins, when im-\\nmediately he received the Hght, the promises of that beau-\\ntiful hook were his, with conscious evidence of his accept-\\nance with God.\\nRev. A. B. Earle, of the City of Albany, was holding\\nrevival services and had at the aitar eleven young men.\\nOne of them failed to receive a verification of the promises.\\nThe rest were much interested in him and were earnestly\\ninterceding in his behalf, and he prayed, Hear me, O\\nGod, for the sake of these dear friends who are so inter-\\nested in me. Mr. Barle suggested that he say, O God,\\nfor Christ s sake, hear me! He followed the suggestion\\nand immediately the light burst in upon his soul.\\nIf Mr. Ingersoll was honest when he said that he\\nwould give ali he had if he could believe in the promises\\nof the Bible then the fact of his not embracing Christianity\\nwas good evidence that his day of grace was sinned away.\\nTo conclude with I do not wish to excite anybody\\nto hard feelings toward a fellow-man even though he be an\\ninfidel but I do say that unbelief in the gospel of Christ\\nshould not be recognized as a respectable element in the\\nheart of man or in society. I do not say that Mr. Inger-", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0141.jp2"}, "142": {"fulltext": "soli was a bad man when you touch his personal character\\nand disposition but I do say that it is an uncompromis-\\ningly serious thing for a man to undertake as did Inger-\\nsoll, to deprive iis of the most beautiful gifts and promises\\nthat God could bestow upon the children of men and put\\nwithin US a yearning after those things and give \u00c3\u00b9s for\\nan answer only the echo of our wailing.\\nQUOTATIONS FROM THK SECULAR PRESS.\\nThe Philadelphia Times says\\nHe possessed in high degree the qualities that en-\\ndeared a man to his fellows. It says that he was gen-\\nerous and charitable a devoted husband, a kind father, a\\ngenerous neighbor. I do not doubt it. It also says:\\nHis fatai fault was that he paraded his unbelief and\\nthought to destroy the faith of others. He tried to tear\\ndown the dearest possession God has given his children,\\nand offered nothing in its place. Therefore is this man s\\nname, which should bave been placed so high, written in\\nthe sand.\\nThe New York Express says\\nProbably the worst that can be said of the Colonel\\nis that he was a religious gamin. He was not of the sort\\nwho undermind the foundation of belief no such hard\\nwork for him, thank you. He was rather the bad boy,\\nwith sun-burned legs and tow hair, who rocks the con-\\ngregation at church on Sunday mornings and tempts the\\ngood boy off to the swimming hole or the f\u00c3\u00acshing weir. If\\nwe press for convictions in a higher degree, Ingersoll may\\nbave to plead to a charge of religious demagogism.\\nStarting in revolt against only the -forbidding unloveliness\\nof congrega tional Puritanism, he seems to bave been led,\\n(140)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0142.jp2"}, "143": {"fulltext": "demagogue fasliion, into the general unsettlement of the\\nminds of superficial folk merely by the discovery that he\\ncould iinsettle them. If not, we are dr\u00c3\u00acven to the dis-\\nagreeable conclusion that he preached spiritual annihila-\\ntion for the money in it. He had no substitute gospel,\\nsa ve a vague naturalism. But the more rational conclu-\\nsion is that his irresponsibility proceeded from the delight\\nin swaying large bodies of people, which actuates the\\npoliticai demagogue. It is pretty certain that IngersoU\\ntook little thought of the number of imperfectly educated\\nyoung men for whom his clever mockery of things which\\nthey had revered made excuses for e vii courses. It was\\nthis influenceof his, undoubtedly, which caused thereligious\\nsocieties to combat him so vigorously and to labor so hard\\nfor his conversion. These good people were undoubtedly\\nmuch worried by his life. They may calm themselves at\\nhis death. With the last echo of his mellow voice\\nsilenced, and the last twinkle of his bright wit quenched,\\nhis influence is exhausted.\\nFrom the New York Mail and Kxpress\\nIn the large sense of the word, Col. IngersolPs life\\nwas a failure. He was a phrase-maker and magician, who\\nfascinated his hearers but never instructed them. He\\npainted beautiful pictures but they faded like mists in the\\nsunshine. He was a destroyer as far as he could be, and\\nhad nothing to offer in place of that which he destroyed.\\nHe taught only the gospel of doubt and dark despair his\\nspiritual vocabulary contained no such word as faith and\\nin ali the beautiful things he ever said he never brought\\ncheer to an aching heart nor hope to a troubled soul. The\\nideals and aspirations which he decried stili thrill the\\nheart of humanity the institutions at which he scoffed\\nstili shed their benign radiance upon the races of the earth,", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0143.jp2"}, "144": {"fulltext": "and he leaves the earth without having added even a frag-\\nment to its knowledge or a single ray of light to its joys\\nor hopes.\\nColonel Ingersoll failed not only for the world but\\nfor himself If he was an honest seeker after truth he was\\na most unfortiinate one. For with a badly poised mind\\nwhich disputes the existence of ali things which it cannot\\ncomprehend, he barred the gates against his own progress\\nand became a hopeless wanderer in the gloomy marshes of\\ndoubt. And so he passes, like a shadow, while the faith\\nwhich he assailed stili brightens the world.\\nFrom the New York Voice, New York\\nIngersoll s assaults upon religious faith were not\\nthe product of any deep research, laborious scholarship, or\\nintellectual strain. His weapons were sarcasm, flippant\\nsmartness, catchy rhetoric and at times an eloquent and\\nobviously sincere appeal to the feelings of justice and\\nhumanity, so often outraged, as we ali know, in the his-\\ntory of the church.\\nAlthough his speech was flowery, and his phrases\\nbeautifully constructed, stili many declare that after you\\nhad seen and heard him once it was ali over with, they\\nwould not go across the road to hear him again. He said\\nif he had a soni he wanted it saved, but it would be\\nsaved through his own goodness or not at ali. Although\\nhe frankly acknowledged that he did not f\u00c3\u00acnd the truth,\\nstili he declared it unintelligent, insane and idiotic to be-\\nlieve in Christianity.\\nThus hearing aloft the sceptre of his own righteous-\\nness he flopped his wings of intelligence and soared above\\nUS, above the gospel of Jesus Christ. He ascended the\\nheights of logie. He stood upon the mountain peaks of or-\\n^142)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0144.jp2"}, "145": {"fulltext": "atory. And beholding ignorance in the valley below he\\npoured forth his oratorical eloquence in phraseology so at-\\ntractive, in literary style so captivating, that he labored\\nunder the delusion that he would obliterate Christianity.\\nBut the gospel of Jesus Christ has come to stay. Other\\nthings flourish and die away they sparkle, they glitter,\\nand then they are gone. But the gospel of Christ, never.\\nThe good old book will stand.\\n(143)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0145.jp2"}, "146": {"fulltext": "PART OF INGERSOLL S LAST POEM.\\n(Copied from Iviterary Digest.)\\nThe simple truth is what we ask,\\nNot the ideal\\nWe ve set ourselves the noble task\\nTo find the real.\\nIf ali there is is naught but dross,\\nWe want to know and bear our loss.\\nWe have no God to serve or fear\\nNo hell to shun\\nNo devil with malicious leer.\\nWhen life is done\\nAn endless sleep may dose our eyes\\nA sleep with neither dreams nor sighs.\\nWhen C3^clones rend when lightning blights,\\nTis nought but fate\\nThere is no God of wrath who smites\\nIn heartless hate.\\nBehind the things that injure man\\nThere is no purpose, thought, or pian.\\nThe jewelled cup of love we drain,\\nAnd friendship s wine\\nNow swif tly flows in every vein\\nWith warmth divine.\\nAnd so we love and hope and dream\\nThat in death s sky there is a gleam.\\n^144)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0146.jp2"}, "147": {"fulltext": "We do not pray, or weep, or wail,\\nWe have no dread,\\nNo fear to pass beyond the veil\\nThat hides the dead.\\nAnd yet we question, dream and guess\\nBut knowledge we do not possess.\\nWe ask, yet nothing seems to know\\nWe cry in vain.\\nThere is no master of the show\\nWho will explain,\\nOr from the future tear the mask,\\nAnd yet we dream, and stili we ask\\nIs there beyond the silent night\\nAn endless day\\nIs death a door that leads to light\\nWe cannot say.\\nThe tongueless secret locked in fate\\nWe do not know. We hope and wait.\\nIf we will stop tight here and do a little reasoning we\\nwill see that this is unscientific and silly. It not only\\ncontradicts his prose li telature but it contradicts itself.\\nHe tells US at the beginning of one verse that ali is\\nfate, the inevitable^^ foreordained, predestinated, and\\nthen he closes the same verse with a square contradiction,\\nmaking everything one conglomerate mass of happenstance,\\nirregularity, disorder and confusion, thus himself pulling\\ndown the tempie of reason that he asks us to rear upon the\\nfoundation stone of This is a naturai world, the endless\\nchain of cause and effect has never been broken.\\nSee third verse Nought but fate. No purpose,\\nthought, or pian. What does fate mean? A foreor-\\ndained event doom predetermined. Webster def\u00c3\u00acnes\\nfated, thus: Decreed by fate, determined appointed.\\n(145)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0147.jp2"}, "148": {"fulltext": "And fate An inevitable necessity depending upon a\\nsuperior cause or a fixed sentence whereby the order of\\nth\u00c3\u00acngs is irreversibly determined.\\nNow you see according to this poem the truth of\\nthese religious questions, which are the most interesting\\nand dominating subjects of the day, are locked in fate,\\nit is unknowable, and this fateful condition of affairs can-\\nnot be reversed and yet at the very beginning of this poem\\nthey teli us that they ask for this truth and bave set\\nthemselves the task of finding it and he has called it a\\nnoble task but I should cali it an idiotic undertaking if I\\npretended to know that it was locked in fate.\\nThen he said, If ali is dross, we want to know and\\nbear our loss. Is not that silly, indeed? If we have\\nnothing how can we lose something If ali is dross what\\nis there to lose\\nAnd yet they are trying to persuade us that we should\\npawn off this golden beauty, Christianity, and receive in\\nits place only this dross of agnosticism notice that dross\\nts IngersolV s name for it too. But let these followers of\\nIngersoll get ali they can out of this poem, of fate theory\\nand its perfect anthithesis no purpose, thought, or pian\\ntheory, stili they must acknowledge that where a decree\\nis there must be something or somebody to make that de-\\ncree, and it cannot be do ne without some purpose, thought\\nor pian. There must be a cause according to Ingersoll s\\nown gospel, yet he denies it in this poem, and there must\\nbe something or somebody to carry out that decree. So\\nwith one breath we bear him arguing for predestination\\nby telling us that every ili is naught but fate, ali pre-\\nappointed, purposed, thought out and planned, with no\\nway of escape and with the very next breath that he\\ndrew he contradicted it, reversed the thing completely,\\ndeclaring it ali to be without purpose, thought, or pian.\\n(-146)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0148.jp2"}, "149": {"fulltext": "But if Tliere is no purpose, thought, or pian, behind the\\nthings that injure man, then there can be none behind\\nthe things that benefit him. So one moment he calls for\\norder, a naturai world cause and effect and the next\\nmoment he flings ali together into one gigantic heap of\\ndebris disorder aud confusion.\\nWe speak of the fated cities of Sodom and Gomorrah,\\nand according to both sacred and profane history these\\ncities were fated. And according to this poem of Inger-\\nsoll s which the advanced thinkers, as they cali themselves,\\nextol, and according to IngersoU s own gospel of cause\\nand effect, there must have been somebody to make that\\ndecree in purpose, thought, and pian. There must have\\nbeen a cause from the beginning of those cities until their\\ndoom was sealed and they had met their fate in fulfillment\\nof prophecy. And the same may be said of the decree\\nconcerning the Jews, made hundreds of years ago, that if\\nthey would walk in the statutes of God it would be well\\nwith them and they should stand at the head of nations\\nbut if not they were to lose their nationality for a certain\\ntime, it should go hard with them, they should be per-\\nsecuted and driven hither and yon and scattered among ali\\nnations and become a proverb and a by-word. Was there\\nno cause for ali this Was there nobody to make that\\ndecree or to carry it out Was there no purposing, no\\nthinkirig, no planning? Do you not see that Ingersoll in\\nthis poem denies his own gospel That decree, prophecy,\\nconcerning the Jews has been literally carried out to the\\npresent day and will continue to be until that race of peo-\\nple are again reunited in one body and inhabiting the land\\nof Canaan in peace and prosperity and heading the list of\\nthe nations of the earth. And thus might we continue\\nfor many a page or even chapter.\\n147)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0149.jp2"}, "150": {"fulltext": "Perhaps Ingersoll ought to have had the s added\\nto fate to make it Fates (Myths), goddesses, sisters three,\\ntheir business being to spin the destinies of men and\\nsnap asunder the brittle thread of life at the arrivai of the\\nappointed hour of death. Who knows but he arranged\\nwith them to carry out his wish to die suddenly and\\nwithout warning/ seeing he had such faith in Fates fate.\\nBut how much more reasonably has the great poet Milton\\nused the word\\nOthers, apart, sat on a hill retired,\\nIn thoughts more elevate, and reasoned high\\nOf providence, foreknowledge, will and fate.\\nIn the fifth verse here he says, We do not pray, or\\nweep, or wail, or fear, etc, but in his address at his\\nbrother s funeral we found him fearing and crying and\\nwailing. You will remember that he said, We cry and\\nthe only answer is the echo of our wailing. Further-\\nmore, the first verse here is ali prayer. The sixth verse is\\nali prayer. A part of the last verse is prayer.\\nBut who does he question so earnestly, who does he\\nask? Man, or beast, or God, or the devil? But, we do\\nnot pray Why, in the latter part of that very verse we\\nfind him groaning under the burden of unanswered prayer.\\nAnd why Because he would not give up his pride and\\ncome down from the perch of self-exaltation and ask in\\nthe name of the One who came to redeem us that he might\\nown the beautiful promises of the bible, which he said\\nhe would give ali he possessed if he could believe in. The\\nfact of the matter is, these fellows want to win heaven,\\nbut they want to climb up some other way they are\\nnot willing to pass through the lofty valley of humiliation\\nand enter the door Jesus Christ. They seek to tear the\\ndoor from its hinges, but their efforts are fruitless.\\n(148)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0150.jp2"}, "151": {"fulltext": "Biit, Mr. Ingersoll has gone from us. Ali talk and\\ncavil concerning his destiny (bitt not his doctrines) is use-\\nless, but whether he would or not, he must come forth as\\nali must do to the resurrection of life or the resurrec-\\ntion of damnation the lake of f\u00c3\u00acre which is the second\\ndeath.\\nTo honestly express my opinion, Mr. Ingersoll was\\nworst kind of a sceptic. As the moderate drinkers of\\nspiritous liquors are a terror to tempera nce workers and\\nsobriety, and ali reform work, being the manufacturers of\\ninebriates and drunkards, in short, the perpetuators of\\nali the evils of the Colossal Rum Curse, so an agnostic\\nlike Mr. Ingersoll is the worst kind of a sceptic that\\nChristianity has to deal with.\\nri49)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0151.jp2"}, "152": {"fulltext": "", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0152.jp2"}, "153": {"fulltext": "", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0153.jp2"}, "154": {"fulltext": "", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0154.jp2"}, "155": {"fulltext": "What M USI we do io Be Saved\\nBy ROBERT G. INGERSOLL.\\nPRKFACE.\\nIf what is known as the Christian Religion is true, nothing can\\nbe more wonderful than the fact that Matthew, Mark and Luke say\\nnothing about salvatiou by faith; that they do not even hint at the\\ndoctrine of the atonement. and are as silent as empty tombs as to the\\nnecessity of believing anything to secure happiness in this world or\\nanother.\\nFor a good many years it has been claimed that the writers of\\nthese gospels knew some things of the teachings of Christ, and had at\\nleast, a general knowledge of the conditions of salvation. It now\\nseems to be substantiated that the early christians did not place im-\\nplicit confidence in the gospels, and did not hesitate to make such\\nchanges and additions as they thought proper. Such changes and\\nadditions are about the only passages in the New Testament that the\\nBvangelical Churches now consider sacred. That portion of the last\\nchapter of Mark, in which unbelievers are so cheerfully and promptly\\ndamned, has been shown to be an interpolation, and it is asserted that\\nin the revised edition of the New Testament, soon to be issued, the\\ninfamous pages will not appear. With these expunged, there is not\\none word in Matthew, Mark or Luke, even tending to show that belief\\nin Christ has, or can have, any effect upon the destiny of the soul.\\nThe four gospels are the four corner stones upon which rests the\\nfabric of orthodox Christianity. Three of these stones have crumbled,\\nand the fourth is not likely to outlast this generation. The gospel of\\nJohn cannot alone uphold the infinite absurdity of vicarious virtue\\nand vice, and cannot, without the aid of interpolation sustain the\\nillogical and immoral dogma of salvation by faith. These frightful\\ndoctrines must be abandoned; the miraculous must be given up, the\\nwonderful stories must be expunged, and from the creed of noble\\ndeeds the forgeries of superstition must be blotted out. From the\\n(i)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0155.jp2"}, "156": {"fulltext": "tempie of Moral\u00c3\u00acty and Truth from the great Windows towards the\\nsun the parasitic and poisonous vines of faith and fable must be\\ntorn.\\nThe church will be compelled at last to rest its case, not upon the\\nwonders Christ is said to have perfornied, but upon the system of\\nmorality he taught. Ali the miracles, including the resurrection and\\nascension, are, when compared with portions of the *Sermon on\\nthe Mount, but dust and darkness.\\nThe careful reader of the New Testament will find three Christs\\ndescribed: One who wished to preserve Judaism one who wished to\\nreform it, and one who built a system of his own The Apostles and\\ntheir disciples, utterly unable to comprehend a religion that did away\\nwith sacrifices, churches.priests, and creeds, constructed a Christianity\\nfor themselves,so that theorthodox churchesof to-day rest\u00e2\u0080\u0094 J\u00c3\u00acr si, upon\\nwhat Christ endeavored to destroy second, upon what he never said,\\nand, thirdy upon a misunderstanding of what he did say.\\nIf a certain belief is necessary to insure the salvation of the soul,\\nthe church ought to explain, and without any unnecessary delay, why\\nsuch an infinitely important fact was utterly ignored by Matthew,\\nMark and Luke. There are only two explanations possible. Either\\nbelief is unnecessary, or the writers of these three gospels did not\\nunderstand the Christian system. The sacredness of the subject\\ncannot longer hide the absurdity of the scheme of salvation, nor\\nthe failure of Matthew, Mark and Luke, to mention, what is now\\nclaimed to have been, the eutire mission of Christ. The church must\\ntake from the New Testament the supernatural; the idea that an in-\\ntellectual conviction can subject an honest man to eternai pain the\\nawful doctrine that the innocent can justly suffer for the guilty, and\\nallow the remainder to be discussed, denied or believed without\\npunishment and without reward. No one will object to the preaching\\nof kindness, honesty and justice. To preach less is a crime, and to\\npractice more is impossible.\\nThere is one thing that ought to be impressed upon the average\\ntheologian, and that is the utter futility of tryingtoanswerarguments\\nwith personal abuse. It should be understood once for ali that these\\nquestions are in no sense personal. If it should turn out that ali the\\nprofessed christians in the world are sinless saints, the question of how\\nMatthew, Mark and I/uke, came to say nothing about the atonement\\nand the scheme of salvation by faith, would stili be asked. And if it\\nshould then be shown that ali the doubters, deists, and atheists, are\\nvile and vicious wretches, the question stili would wait for a reply.\\nThe origin of ali religions, creeds, and sacred books, is substan-\\ntially the same, and the history of one is, in the main, the history of\\nali. Thus far these religions hav-e been the mistaken explanations of\\nour surroundings. The appearances of nature have imposed upon the\\nignorance and fear of man. But back of ali honest creeds was, and is,\\nthe desire to know, to understand, andto explain, and that desire will,\\nas I most ardently hope and earnestly believe, be gratified at last by\\nthe discovery of the truth. Until then let us bear with the theories,\\nhopes, dreams, mistakes aud honest thoughts of ali.\\nROBKRT G. InGERSOI,!,.\\nWashington, D. C,\\nOct., 1880.\\n(2)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0156.jp2"}, "157": {"fulltext": "WHAT MUST WE DO TO BE SAVED?\\nThk Nuremburg Man was operated by a combination of pipes\\nand i^evers, and though he coui^d breathe and digest per-\\nFECTI^Y, AND EVEN REASON AS WEIylv AS MOST THEOIyOGlANS, WAS\\nMADE OE NOTHING BUT WOOD AND I^EATHER.\\nI.\\nThe whole world has been f\u00c3\u00acUed with fear. Ignorance has been\\nthe refuge of the soul. For thousands of years the intellectual ocean\\nwas ravaged by the buccaneers of reason. Pious souls clung to the\\nshore and looked at the lighthouse. The seas were filled with mon-\\nsters and the islands with sirens. The people were driven in the\\nmiddle of a narrow road while priests went before, beating the hedges\\non either side to frighten the robbers from their lairs. The poor\\nfellows seeing no robbers, thanked their brave leaders with ali their\\nhearts.\\nHuddled in folds they listened with wide eyes while the Shepherd\\ntold of ravening wolves. With great gladness they exchanged their\\nfleeces for security. Shorn and shivering, they had the happiness of\\nseeing their protectors comfortable and warm.\\nThrough ali the years, those who plowed divided with those who\\nprayed. Wicked industry supported pious idleness, the hut gave to\\nthe cathedral, and frightened poverty gave even its rags to buy a robe\\nfor hypocrisy.\\nFear is the dungeon of the mind, and superstition is a dagger\\nwith which hypocrisy assassinates the soul. Courage is liberty. I\\nam in favor of absolute freedom of thought. In the realm of mind\\nevery one is monarch; every one is robed, sceptered and crowned,\\nand every one wears the purple of authority. I belong to the republic\\nof intellectual liberty, and only those are good citizens of that re-\\npublic who depend upon reason and upou persuasion, and only those\\nare traitors who resort to brute force.\\nNow, I beg of you ali to forget just for a few moments that you\\nare Methodists or Baptists or Catholics or Presbyterians, and let us\\nfor an hour or two remember only that we are men and women. And\\nallow me to say man and woman are the highest titles that can\\nbe bestowed upon humanity.\\nlyCt US, if possible, banish ali fear from the mind. Donotimagine\\nthat there is some being in the infinite expanse who is not willing\\nthat every man and woman should think for himself and herself. Do\\nnot imagine that there is any being who would give to bis children the\\nholy torch of reason, and then damn them for following that sacred\\nlight. lyCt US have courage.\\n(3)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0157.jp2"}, "158": {"fulltext": "Priests bave invented a crime called blasphemy, and behind\\nthat crime hypocrisy has crouched for thousands of years. There is\\nbut one blaspbemy, and tbat is injustice. Tbere is but one worship,\\nand tbat is justice\\nYou need not fear tbe anger of a god tbat you cannot injure.\\nRatber fear to injure your fellow-men. Do not be afraid of a crime\\nyou cannot commit. Ratber be afraid of one tbat you may commit.\\nTbe reason tbat you cannot injure God is tbat tbe infinite is condi-\\ntionless. You cannot increase or dimiuisb tbe bappiness of any being\\nwitbout cbanging tbat being s condition. If God is conditionless,you\\ncan neitber injure nor benefit bim.\\nTbere was a Jewisb gentleman went into a restaurant to get bis\\ndinner, and tbe devil of temptation wbispered in bis ear Bat some\\nbacon. He knew if tbere was anytbing in tbe universe, calculated\\nto excite tbe wratb of an infinite being, wbo made every sbining star,\\nit was to see a gentleman eating bacon. He knew it, and be knew\\ntbe infinite being was looking, tbat be was tbe eternai eavesdropper\\nof tbe universe. But bis appetite got tbe better of bis conscience, as\\nit often bas witb us ali, and be ate tbat bacon. He knew it was\\nwrong, and bis conscience felt tbe blood of sbame in its cbeek. Wben\\nbe went into tbat restaurant tbe weatber was deligbtful, tbe sky was\\nas blue as June, and wben be came outtbe sky was covered witb angry\\nclouds, tbe ligbtning leaping from one to anotber, and tbe eartb sbak-\\ning beneatb tbe voice of tbe tbunder. He went back into tbat res-\\ntaurant witb a face as wbite as milk, and be said to one of tbe\\nkeepers\\nMy God, did you ever bear sucb a fuss about a little piece of\\nbacon?\\nAs long as we barbor sucb opinions of infinity; as long as we im-\\nagine tbe beavens to be filled witb sucb tyranny, just so long tbe sons\\nof men will be cringing, intellectual cowards. Let us tbink, and let\\nUS bonestly express our tbougbt.\\nDo not imagine for a moment tbat I tbink people wbo disagree\\nwitb me are bad people. I admit, and I cbeerfully admit, tbat a very\\nlarge proportion of mankind, and a very large majority, a vast number\\nare reasonably bonest. I believe tbat most cbristians believe wbat\\ntbey teacb tbat most ministers are endeavoring to make tbis world\\nbetter. I do not pretend to be better tban tbey are. It is an intel-\\nlectual question. It is a question, first, of intellectual liberty, and\\nafter tbat, a question to be settled at tbe bar of buman reason. I do\\nnot pretend to be better tban tbey are. Probably I ani a good deal\\nworse tban many of tbem, but tbat is not tbe question. Tbe question\\nis Bad as I am bave I tbe rigbt to tbink? And I tbink I bave\\nfor two reasons\\nFirst, I cannot belp it. And secondly, I like it.\\nTbe wbole question is rigbt at a point. If I bave not a rigbt to\\nexpress my tbougbts, wbo bas\\nOb, tbey say, we will allow you to tbink, we will not burn\\nyou.\\nAli rigbt wby won t you burn me\\nBecause we tbink a decent man will allow otbers to tbink and to\\nexpress bis tbougbt.\\nTben tbe reason you do not persecute me for my tbougbt is tbat\\nyou believe it would be infamous in you\\nYes.\\n(4J", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0158.jp2"}, "159": {"fulltext": "And yet you worship a God who will, as you declare, punish me\\nf orever\\nSurely an infinite God ought to be as just as man. Surely no\\nGod can have the right to punish his children for being honest. He\\nshould not reward hypocrisy with heaven, and punish candor with\\neternai pain.\\nThe next question then is Can I commit a sin against God by\\nthinking If God did not intend I should think, why did he give me\\na thinker? For one, I am convinced, not only that I have the right\\nto think, but that it is my duty to express niy honest thoughts. What-\\never the gods may say we must be true to ourselves.\\nWe have got what they cali the Christian system of religion, and\\nthousands of people wonder how I can be wicked enough to attack\\nthat system.\\nThere are many good things about it, and I shall never attack\\nanything that I believe to be good I shall never fear to attack any-\\nthing I honestly believe to be wrong We have what they cali the\\nChristian religion, and I find, just in proportion that nations have\\nbeen religious, just in the proportion they have clung to the religion\\nof their founders, they have gone back to barbarism. I find that\\nSpain, Portugal, Italy, are the three worst nations in Europe. I find\\nthat the nation nearest infidel is the most prosperous France.\\nAnd so I say there can be no danger in the exercise of absolute\\nintcllectual freedom. I find among ourselves the men who think are\\nat least as good as those who do not.\\nWe have, I say a Christian system, and that system is founded\\nupon what they are pleased to cali the New Testament. Who\\nwrote the New Testament I do not know. Who does know No-\\nbody. We have found many manuscripts containing portions of the\\nNew Testament. Some of these manuscripts leave out five or six\\nbooks many of them. Others more others less. No two of these\\nmanuscripts agree. Nobody knows who wrote these manuscripts.\\nThey are ali written in Greek. The disciples of Christ, so far as we\\nknow, knew only Hebrew. Nobody ever saw, so far as we know, one\\nof the originai Hebrew manuscripts. Nobody ever saw anybody who\\nhad heard of anybody that had ever seen anybody that had ever seen\\none of the originai Hebrew manuscripts. No doubt the clergy of your\\ncity have told you these facts thousands of times, and they will be\\nobliged to me for having repeated them once more. These manu-\\nscripts are written in what are called capital Greek letters. They are\\ncalled Unical manuscripts, and the New Testament was not divided\\ninto chapters und verses, even until the year of grace 1551. In the\\noriginai the manuscripts and gospels are signed by nobody. The\\nepistles are addressed to nobody; and they are signed by the same\\nperson. AH the addresses, ali the pretended ear-marks showing to\\nwhom they were written, are simply interpolations, and everybody\\nwho has studied the subject knows it.\\nIt is further admitted that even these manuscripts have not been\\nproperly translated, and they have a syndicate now making a new\\ntranslation and I suppose that I cannot teli whether I really believe\\nthe New Testament or not until I see that new translation.\\nYou must remember, also, one other thing. Christ never wrote a\\nsolitary word of the New Testament not one word. There is an\\naccount that he once stooped and wrote something in the sa\u00c2\u00abid, but\\nthat has not been preserved. He never told anybody to write a word.\\n(5)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0159.jp2"}, "160": {"fulltext": "He never said Matthew, remember this. Mark, do not forget to put\\nthat down. Luke, be sure that in your gospel you have this. John,\\ndo not forget it. Not one word. And it has always seemed to me\\nthat a being coming from another world, with a message of infinite\\nimportance to mankind, should at leasthave verified that message, by\\nhis own signature. Is it not wonderful that not one word was written by\\nChrist Is it not strange that He gave no orders to have his words\\npreserved words upon which hung the salvation of a world?\\nWhy was nothing written? I will teli you. In my judgement they\\nexpected the end of the world in a few days. That generation was\\nnot to pass away until the heavens should be rolled up as a scroll,\\nand until the earth should melt with fervent heat. That was their\\nbelief They believed that the world was to be destroyed, and that\\nthere was to be another coming, and the saints were then lo govern\\nthe earth. And they even went so far among the apostles, as we\\nfrequently do now before election, as to divide out the offices in ad-\\nvance. This Testament as it now is, was not written for hundreds of\\nyears after the apostles were dust. Many of the pretended facts lived\\nin the open mouth of credulity. They were in the waste-baskets of\\nforgetfulness. They depended upon the innaccuracy of legend, and for\\ncenturies these doctrines and stories were blown about by the incon-\\nstant winds. And when reduced to writing, some gentleman would\\nwrite by the side of the passage, his idea of it, and the next copyist\\nwould put that in as a part of the text. And when it was mostly written,\\nand the church got into trouble, and wanted a passage to help it out,\\none was interpolated to order. So that now it is among the easiest\\nthings in the world to pick out at least one hundred interpolations in\\nthe Testament. And I will pick some of them out before I get\\nthrough.\\nAnd let me say here, once for ali, that for the man Christ I have\\ninfinite respect. Let me say, once for ali, that the place where man\\nhas died for man is holy ground. And let me say once for ali, that to\\nthe great and serene man I gladly pay, gladly pay, the tribute of my\\nadmiration and my tears. He was a reformer in his day. He was an\\ninfidel in his time. He was regarded as a blasphemer, and his life\\nwas destroyed by hypocrites, who have in ali ages, done what they\\ncould to trample freedom and manhood out of the human mind. Had\\nI lived at that time I would have been his friend, and should he come\\nagain he will not find a better friend than I will be.\\nThat is for the man. For the theological creation I have a\\ndifferent feeling. If he was, in fact, God, he knew there was no such\\nthing as death. He knew that what we called death was but the\\neternai opening of the golden gates of everlasting joy; and it took no\\nheroism to face a death that was eternai life.\\nBut when a man, when a poor boy sixteen years of age, goes upon\\nthe field of battle to keep his flag in heaven, not knowing but that\\ndeath ends ali not knowing but that when the shadows creep over\\nhim, that darkness will be eternai, there is heroism. For the man\\nwho in the darkness, said: My God, why hast thou forsaken\\nme for that man I have nothing but respect, admiration, and love.\\nBack of the theological shreds, rags and patches, hiding the real\\nChrist, I see a genuine man.\\nA while ago I made up my mind to find out what was necessary\\nfor me to do in order to be saved. If I have got a soni, I want it\\nsaved. I do not wish to lose any thing that is of value.\\n(6)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0160.jp2"}, "161": {"fulltext": "For thousands of years the world has been asking that question\\nWhat must we do to be saved?\\nSaved from poverty? No. Saved from crime? No. Tyranny?\\nNo. But What must we do to be saved from the eternai wrath of the\\nGod who made us ali?\\nIf God made us, he w^ill not destroy us. Infinite wisdom never\\nmade a poor investment. Upon ali the works of an infinite God, a\\ndividend must finally be declared. Why should God make failures?\\nWhy should he waste material? Why should he not correct his\\nmistakes, instead of damning them? The pulpit has cast a shadow\\nover even the cradle. The doctrine of endless punishmeut has cover-\\ned the cheeks of this world with tears. I despise it, and I defy it.\\nI made up my mind, I say, to see w^hat I had to do to savemy soul\\naccording to the Testament, and thereupon I read it. I read the\\ngospels, Matthew, Mark, lyuke, and John, and found that the\\nchurch had been deceiving me. I found that the clergy did not un-\\nderstand their own book that they had been building upon passages\\nthat had been interpolated upon passages that were entirely untrue,\\nand I will teli you why I think so.\\nII\\nTHE GOSPEL OF MATTHEW.\\nAccording to the church, the first Gospel was written by Matthew.\\nAs a matter of fact he never wrote a word of it never saw it, never\\nheard of it, and probably never will. But for the purposes of this\\nlecture I admit that he wrote it. I will admit that he was with\\nChrist for three years that he was his Constant compauion that he\\nshared his sorrows and his triumphs that he heard his words by the\\nlonely lakes, the barren hills, in synagogue and Street, and that he\\nknew his heart and became acquainted with his thoughts and ainis.\\nNow let US see what Matthew says we must do in order to be\\nsaved. And I take it that, if this is true, Matthew is as good author-\\nity as any minister in the world.\\nThe first thing I find upon the subject of salvation is in the fifth\\nchapter of Matthew, and it is embraced in what is commouly known\\nas the Sermon on the Mount. It is as foUows:\\nBlessed are the poor in spirit, for theirs is the kingdom of\\nheaven. Good!\\nBlessed are the merciful, for they shall obtain mercy. Good!\\nwhether they belong to any church or not whether they believe the\\nbible or not?\\nBlessed are the merciful, for they shall obtain mercy. Good!\\nBlessed are the pure in heart, for they shall see God. Blessed\\nare the peacemakers, for they shall be cali ed the children of God.\\nBlessed are they which are persecuted for righteousness sake, for\\ntheirs is the kingdom of heaven. Good.\\nIn the same sermon he says: Think not that I ani come to\\ndestroy the law of the Prophets. I am not come to destroy, but to\\nfulfill. And then he makes use of his remarkable languag e, almost\\nas applicable to-day as it was then. For I say unto you that except\\nyour righteousness shall exceed the righteousness of the scribes and\\nPharisees ye shall in no wise enter into the kingdom of heaven.\\nGood.\\n(7)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0161.jp2"}, "162": {"fulltext": "In the sixth chapter I f\u00c3\u00acnd the following, and it comes directly\\nafter the prayer known as the Lord s Prayer.\\nFor if ye forgive men their trespasses, your Heavenly Father\\nwill also forgive you; but if ye forgive notmen their trespasses, neither\\nwill your father forgive your trespasses.\\nI accept the condition. There is an offer I accept it. If you will\\nforgive men that trespass against you, God will forgive your tres-\\npasses against him. I accept the terms, and I will never ask any God\\nto treat me better than I treat my fellow-men. There is a square\\npromise. There is a contract. If you will forgive others God will\\nforgive you. And it does not say you must believe in the Old Testa-\\nment, or be baptised, or join the church, or keep Sunday; that you\\nmust count beads, or pray, or become a nun, or a priest that you\\nmust preach sermons or hear them, build churches or fili them. Not\\none word is said about eating or fasting. denying or believiug. It\\nsimply says, if you forgive others God will forgive you and it must\\nof necessity be true. No god could afford to damn a forgiving man.\\nSuppose God should damn to everlasiing fire a man so great and good,\\nthat he, looking from the abyss of hell, would forgive God. How\\nwould a god feel then\\nNow let me make myself plain upon one subject, perfectly plain.\\nFor instance, I hate Presbyterianism,but I know hundredsof splendid\\nPresbyterians. Understand me. I hate Methodism, and yet I know\\nhundreds of splendid Methodists. I hate Catholicism, and like Cath-\\nolics. I hate insanity but not the insane.\\nI do not war against men. I do not war against persons. I war\\nagainst certain doctrines that I believe to be wrong. But I give to\\nevery other human being every right that I claim for myself.\\nThe next thiug that I find is in the seventh chapter and the second\\nverse For with what judgement ye judge, ye shall be judged and\\nw\u00c3\u00acth what measure ye mete, it shall be measured to you again.\\nGood! That suits me!\\nAnd in the twelfth chapter of Matthew For whosoever shall\\ndo the will of my Father that is in heaven, the same ismy brother and\\nsister and mother. For the son of man shall come in the glory of his\\nfather with his angels, and then he shall reward every man accord-\\ning To the church he belongs to? No. According to his\\ncreed. No. To the manner in which he was baptised. No. Then\\nhe shall reward every man according to his works. Good! I sub-\\nscribe to that doctrine.\\nAnd in the eighteenth chapter: And Jesus called a little child\\nto him and stood him in the midst and said Verily I say unto you,\\nexcept ye be converted and become as little children, ye shall not\\nenter into the kingdom of heaven. I do not wonder that in his day,\\nsurrounded by scribes and Pharisees, he turned lovingly to little\\nchildren.\\nAnd yet, see what children the children of God have been. What\\nan interesting dimpled darling John Calvin was. Think of that prat-\\ntling babe, Jonathan Edwards Think of the infants that founded\\nthe inquisition, that invented instruments of torture to tear human\\nflesh They were the ones who had become little children. They\\nwere the children of fa\u00c3\u00acth.\\nSo I find in the nineteenth chapter And behold, one came and\\nsaid unto him: Good master, what good thing shall I do that I may\\nhave eternai lif e And he said unto him. Why callest thou me\\n(8)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0162.jp2"}, "163": {"fulltext": "good There is none good but one, that is God: but if thou wilt enter\\ninto life, keep the commandments. He saith unto him *which?\\nNow there is a fair issue. Here is a child of God asking God\\nwhat is necessary for him to do in order to inherit eternai life. And\\nGod said to him: Keep the commandments. And the children said to\\nthe Almighty: Which? Now if there ever has been an opportun-\\nity given to the Almighty to furnish a man of an inquiring mind with\\nthe necessary information upon that subject, here was that opportun-\\nity. He said unto him, which? And Jesus said: Thou shalt do no\\nmurder thou shalt not commit adultery; thou shalt not steal thou\\nshalt not bear false witness honor thy father and mother and thou\\nshalt love thy neighbor as thyself\\nHe did not say to him *You must believe in me that I am the\\nonly begotten son of the living God. He did not say: You must\\nbe born again. He did not say. You must believe the bible. He\\ndid not say: You must remember the sabbath day, to keepit holy.\\nHe simply said: Thou shalt do no murder. Thou shalt not com-\\nmit adultery. Thou shalt not steal. Thou shalt not bear false wit-\\nness. Honor thy father and thy mother; and thou shalt love thy\\nneighbor as thyself. And thereupon the young man, who I think\\nwas mistaken, said unto him Ali these things have I kept from my\\nyouth up.\\nWhat right has the church to add conditions of salvation Why\\nshould we suppose that Christ failed to teli the young manali that was\\nnecessary for him to do Is it possible that he lef t out some im-\\nportant thing simply to mislead? Will some minister teli us why he\\nthinks that Christ kept back the scheme.\\nNow Comes an interpolation.\\nIn the old times when the church got a little scarce of money,\\nthey always put in a passage praising poverty. So they had this\\nyoung man ask: What lack I yet? And Jesus said unto him: If\\nthou wilt be perfect, go and sell what thou hast and give to the\\npoor, and thou shall have treasure in heaven.\\nThe church has always been willing to swap off treasures in\\nheaven for cash down. And when the next verse was written the\\nchurch must have been nearly bankrupt. And again I say unto yoUj\\nit is easier for a camel to go through the eye of a needle than for a\\nrich man to enter into the kingdom of God. Did you ever know a\\nwealthy disciple to unload on account of that verse\\nAnd then comes another verse, which I believe is an interpola-\\ntion And everyone that hath forsaken houses, or brethren, or\\nsisters, or father, or mother, or wife, or children, or lands for my\\nname s sake, shall receive an hundred fold, and shall inherit ever-\\nlasting life.\\nChrist never said it. Never. Whosoever shall forsake father\\nand mother.\\nWhy, he said to this man that asked him, What shall I doto in-\\nherit eternai life.? Among other things he said: Honor thy father\\nand thy mother. And we turn over the page and he says again: If\\nyou will desert your father and mother you shall have everlasting\\nlife. It will not do. If you will desert your wife and your little\\nchildren, or your lands the idea of putting a house and lot on equal-\\nity with wife and children Think of that I do not accept the\\nterms. I will never desert the one I love for the promise of any\\ngod.\\n(9)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0163.jp2"}, "164": {"fulltext": "It is far more important to love your wife than to love God, and I\\nwill teli you why. You cannot help him, but you can helpher. You\\ncan fili her life with the perfume of perpetuai joy. It is far more im-\\nportant that you love your children than that you love Jesus Christ.\\nAnd why? If he is God you cannot help him, but you can plant a\\nlittle flower of happiness in every footstep of the child, from the\\ncradle until you die in that child s arms. Let me teli youto-day it is\\nfar more important to build a home than to erect a church. The\\nholiest tempie beneath the stars is a home that love has built. And\\nthe holiest alter in ali the wide world is the fireside around which\\ngather father and mother and the sweet babes.\\nThere was a time when people believed the infamy commanded\\nin this frightful passage. There was a time when they did desert\\nfathers and mothers and wives and children. St. Augustine says to\\nthe devotee Fly to the desert, and though your wife put her arms\\naround your neck, tear her hands away; she is a temptation of the\\ndevil. Though your father and mother throw their bodies athwart\\nyour threshold, step over them and though your children persue,\\nand with weeping eyes beseech you to return, listen not. It is the\\ntemptation of the evil one. Fly to the desert and save your soul.\\nThink of such a soul being worth saving. While I live I propose to\\nstand by the ones I love.\\nThere is another condition of salvation. I find it in the twenty-\\nfifth chaptcr: Then shall the King sayunto them on his righthand,\\nCome, ye blessed of My Father, inherit the kingdom prepared for you\\nfrom the foundation of the world. For I was an hungered and ye gave\\nme meat I was thirsty and ye gave me drink I was a stranger and\\nye took me in naked and ye clothed me I was sick and ye visited\\nme I was in prison and ye came unto me. Good\\nI teli you to-night that God will not punish with eternai thirst\\nthe man who has put the cup of cold water to the lips of his neighbor.\\nGod will not leave in the eternai nakedness of pain the man who has\\nclothed his fellow-men.\\nFor instance, here is a shipwreck, and here is some brave sailor\\nwho stands aside and allows a woman whom he never saw before to\\ntake his place in a boat, and he stands there, grand and serene as the\\nwide sea, and he goes down. Do you teli me that there is any God\\nwho will push the lifeboat from the shore of eternai life, when that\\nman wishes to step in Do you teli me that God will be unpitying\\nto the pitiful, that he can be unforgiving to the forgiving? I deny it;\\nand from the aspersions of the pulpit I seek to resene the reputation\\nof the Deity.\\nNow I have read you substantially everything in Matthew on the\\nsubject of salvation. That is ali there is. Not one word about be-\\nlieving anything. It is the gospel of deed, the gospel of charity, the\\ngospel of self-denial and if only that gospel had been preached, per-\\nsecution never would have shed one drop of blood. Not one.\\nAccording to the testimony Matthew was wcll acquainted with\\nChrist. According to the testimony he had been with him, and his\\ncompanions for years, and if it was necessary to believe anything in\\norder to get to heaven, Matthew should have told us. But he forgot\\nit, or he did not believe it, or he never heard of it. You can take\\nyour choice.\\nIn Matthew we find that heaven is promised, first, to the poor in\\nspirit. Second, to the merciful. Third, to the pure in heart. Fourth,\\nfio)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0164.jp2"}, "165": {"fulltext": "to the peace makers. Fifth, to those who are persecuted for righte-\\nousness sake. Sixth, to those who teach and keep the command-\\nments. Seventh, to those who forgive men that trespass against\\nthem. Eighth, that wc will be judged as we judge others. Ninth,\\nthat they who receive prophets and righteous men shall receive a\\nprophet s reward. Tenth, to those who do the will of God. Eleventh,\\nthat every man shall be rewarded according to his works. Twelfth,\\nto those who become as little children. Thirteenth, to those who\\nforgive the trespasses of others. Fourteenth, to the perfect: They\\nwho sell ali that they have and give to the poor. Fifteenth, to them\\nwho forsake houses, and brethren, and sisters, and father, and\\nmother, and wife, and children, and lands for the sake of Christ s\\nnanie. Sixteenth, to those who feed the hungry, give drink to the\\nthirsty, shelter to the stranger, clothes to the naked, comfort to the\\nsick, and who visit the prisoner.\\nNothing else is said with regard to salvation in the gospel, ac-\\ncording to St. Matthew. Not one word about believing the Old Test-\\nament to have been inspired; not one word about being baptized or\\njoining a church; not one word about believing in any miracle; not\\neven a hint that it was necesary to believe that Christ was the son of\\nGod, or that he did any wonderful or miraculous things, or that he\\nwas born of a virgin, or that his coming had been foretold by the\\nJewish prophets. Not one word about believing in the trinity, or in\\nforeordination or predestination. Matthew had not understood\\nfrom Christ that any such things were necessary to ensure the salva-\\ntion of the soul.\\nAccording to the testimony, Matthew had been in the company\\nof Christ, some say three years and some say one, but at least he had\\nbeen with him long enough to find ont some of his ideas upon this\\ngreat subject. And yet Matthew never got the impression that it was\\nnecessary to believe something in order to get to heaven. He sup-\\nposed that if a man forgave others God would forgive him he believ-\\ned that God would show mercy to the merciful;that he would not allow\\nthose who fed the hungry to starve that he would not put in the\\nflames of hell those who had given cold water to the thirsty; that he\\nwould not cast into the eternai dungeon of his wrath those who had\\nvisited the imprisoned; and that he would not damn men who forgave\\nothers.\\nMatthew had it in his mind that God would treat us very much\\nas we treat other people and that in the next world he would treat\\nwith kindness those who had been loving and gentle in their lives. It\\nmay be the apostle was mistaken but evidently that was his opinion.\\nIII.\\nTHE GOSPKIv OF MARK.\\nLet US now see what Mark thought it necessary for a man to do to\\nsave his soul. In the fourth chapter, after Jesus had given to the\\nmultitude by the sea the parable of the sower, his disciples, when\\nthey were again alone, asked him the meaning of the parable. Jesus\\nreplied\\nUnto you it is given to know the mystery of the kingdom of God:\\nbut unto them that are without, ali these things are done in parables\\nThat seeing, they may see and not perceive; and hearing they", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0165.jp2"}, "166": {"fulltext": "may hear, \u00c3\u00a0nd not understand; lest at any time they should be con-\\nverted, and their sins should be forgiven them.\\nIt is a little hard to understand why he should have preached to\\nthe people that he did not intend should know his meaning. Neither\\nis it quite clear why he objected to their being converted. This I sup-\\npose is one of the mysteries that we should simply believe without en-\\ndeavoring to comprehend.\\nWith the above exception, and one other that I will mention here-\\nafter, Mark substantially agrees with Matthew, and says that God will\\nbe mercif ul to the mercif ul, that he will be kind to the kind, that he will\\npity the pitying, and love the loving. Mark upholds the religion of\\nMatthew until we come to the f\u00c3\u00acfteenth and sixteenth verses of the\\nsixteenth chapter, and then I strike an interpolation put in by\\nhypocrisy, put in by priests who longed to grasp with bloody hands\\nthe sceptre of universal power. I^et me read it to you. It is the most\\ninfamous passage in the bible. Christ never said it. No sensible man\\never said it.\\nAnd He said unto them (that is, unto his disciples), go ye\\ninto ali the world and preach the Gospel to every creature. He that\\nbelieveth and is baptized shaU be saved but he that believeth not\\nshall be damned.\\nThat passage was written so that fears would give alms to hypo-\\ncrisy. Now, I propose to prove to you that this is an interpolation.\\nHow will I do it In the first place, not one word is said about belief\\nin Matthew. In the next place, not one word about belief in Mark\\nuntil I come to that verse, and where is that said to have been spoken\\nAccording to Mark, it is a part of the last conversation of Jesus Christ\\n(just before, according to the account, he ascended bodily before their\\neyes.) If there ever was any important thing happened in this world\\nthat was it. If there was any conversation that people would be apt to\\nrecollect, it would be the last conversation with a god before he rose\\nvisibly through the air and seated himself upon the throne of tho\\ninfinite. We have in this Testament five accounts of the last conver-\\nsation happening between Jesus Christ and his upostles. Matthew\\ngives it, and yet Matthew does not state that in that conversation\\nChrist said: Whoso believeth and is baptized shall be saved, and\\nwhoso believeth not shall be damned. And if he did say those words\\nthey were the most important that ever fell from lips. Matthew did\\nnot hear it, or did not believe it, or forgot it.\\nThen I turn to Luke, and he gives an account of this same last\\nconversation, and not one word does he say upon that subject. lyuke\\ndoes not pretend that Christ said that whoso believeth not shall be\\ndamned. Luke certainly did not hear it. May be he forgot it, Per-\\nhaps he did not think that it was worth recording. Now it is the most\\nimportant thing, if Christ said it, that he ever said.\\nThen I turn to John, and he gives an account of the last conversa-\\ntion, but not one solitary word on the subject of belief or unbelief.\\nNot one solitary word on the subject of damnation. Not one. John\\nmight not have been listening.\\nThen I turn to the first chapter of the Acts, and there I find an\\naccount of the last conversation and in that conversation there is not\\none word upon this subject. This is a demonstration that the passage\\nin Mark is an interpolation. What other reason have I got There\\nis not one particle of sense in it. Why No man can control his\\nbelief. You hear evidence for and against, and the integrity of the\\n(12^", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0166.jp2"}, "167": {"fulltext": "soul stands at the scalea and tells which side r\u00c3\u00acses and which side\\nfalls. You can not believe as you wish. You must believe \u00c3\u00a0s you\\nmust. And he might as well have said Go into the world and\\npreach the gospel, and whosoever has red hair shall he saved, and\\nwhosoever hath not shall be damned.\\nI have another reason. I am much obliged to the gentleman who\\ninterpolated these passages. I am much obliged to him that he put\\nin some more two more. Now hear\\nAnd these signs shall foUow them that believe. Good\\nIn my name shall they cast out devils; they shall speak with\\nnew tongues they shall take up serpents, and if they drink any\\ndeadly thing it shall not hurt them. They shall lay hands on the\\nsick and they shall recover.\\nBring on your believer Let him cast out a devil. I do npt ask\\nf or a large one. Just a little one f or a cent. Let him take up serpents\\nAnd if they drink any deadly thing it shall not hurt them. Let\\nme mix up a dose for the believer, and if it does not hurt him I will\\njoin a church. Oh! but, they say, these things only lasted\\nthrough the Apostolic age. Let us see. Go into ali the world and\\npreach the gospel, and whosoever believes and is baptized shall be\\nsaved, and these signs shall follow them that believe.\\nHow long I think at least until they had gone into ali the\\nworld. Certainly those signs should follow until ali the world had\\nbeen visited. And yet if that declaration was in the mouth of Christ,\\nhe then knew that one-half of the world was unknown, and that he\\nwould be dead fourteen hundred and fifty-nine years before his dis-\\nciples would know that there was another continent. And yet he\\nsaid, Go into ali the world and preach the gospel, and he knew\\nthen that it would be fourteen hundred and fifty-nine years before\\nanybody could go. Well, if it was worth while to have signs follow\\nbelievers in the Old World, surely it was worth while to have signs\\nfollow believers in the New. And the very reason that signs should\\nfollow would be to convince the unbeliever, and there are as many\\nunbelievers now as ever, and the signs are as necessary to-day as they\\ne ver were. I would like a few myself.\\nThis frightful declaration, He that believeth and is baptized\\nshall be saved, but he that believeth not sh\u00c3\u00a0ll be damned, has filled\\nthe world with agony and crime. Bvery letter of this page has been\\nsword and fagot; every word has been dungeon and chain. That\\npassage made the sword of persecution drip with innocent blood\\nthrough centuries of agony and crime. That passage made the hori-\\nzon of a thousand years lurid with the fagot s flames. That passage\\ncontradicts the sermon on the mount; travesties the I/ord s prayer\\nturns the splendid religion of deed and duty into the superstition of\\ncreed and cruelty. I deny it. It is infamous Christ neversaid it\\nIV.\\nTHE GOSPEIy OF LUKH.\\nIt is sufficient to say that I/uke agrees substantially with Matthew\\nand Mark.\\nBe ye therefore merciful, as your Father also is merciful.\\nGood\\n13)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0167.jp2"}, "168": {"fulltext": "Judge not and ye shall not be judged condemn not and ye shall\\nnot be condemned forgi ve and and ye shall be forgiven. Good\\nGiveand it shall be given unto you good measure, pressed\\ndown and shaken together, and running over. Good I like it.\\nFor with the same measure that you mete withal, it shall be\\nmeasured to you again.\\nHe agreed substantially with Mark he agrees substantially with\\nMatthew and I come at last to the nineteenth chapter.\\nAnd Zaccheus stood and said unto the Ivord, Behold, Lord, the\\nhalf of my goods I give to the poor, and if I have taken anything\\nfrom any man by false accusation I restore him four fold. And Jesus\\nsaid unto him, this day is salvation come to this house.\\nThat is good doctrine. He did not ask Zaccheus what he believed.\\nHe did not ask him, Do you believe in the bible Do you believe\\nin the five points Have you ever been baptized sprinkled Oh\\nimmersed Half of my goods I give to the poor, and if I have\\ntaken anything from any man by false accusation, I restore him four\\nfold. And Christ said, this day is salvation come to this house.\\nGood!\\nI read also in Ivuke that Christ when upon the cross forgave his\\nmurderers, and that is considered the shining gem in the crown of his\\nmercy. He forgave his murderers. He forgave the men who drove\\nthe nails in his hands, in his feet, that plunged a spear in his side;\\nthe soldier that in the hour of death offered him in mockery the\\nbitterness to drink. He forgave them ali freely, and yet, although he\\nwould forgive them, he will in the nineteenth century, as we are told\\nby the orthodox church, damn to eternai fire a noble man for the\\nexpression of his honest thoughts. That will not do. I find, too, in\\nlyuke an account of two thieves that were crucified at the same time.\\nThe other gospels speaks of them. One says they both railed upon\\nhim. Another says nothing about it. In I^uke we are told that one\\nrailed upon him, but one of the thieves looked and pitied Christ, and\\nChrist said to that thief\\nTo-day shalt thou be with me in paradise.\\nWhy did he say that Because the thief pitied him. God can\\nnot afford to trample beneath the feet of his infinite wrath the smallest\\nblossom of pity that ever shed its perfume in the human heart\\nWho was this thief To what church did he belong I do not\\nknow. The fact that he was a thief throws no light on that question.\\nWho was he What did he believe I do not know. Did he believe\\nin the Old Testament In the miracles I do not know. Did he\\nbelieve that Christ was God I do not know Why then was the\\npromise made to him that he should meet Christ in paradise Simply\\nbecause he pitied suffering innocence on the cross.\\nGod can not afford to damn any man who is capable of pitying\\nanybody.\\nV.\\nTHE GOSPKL OF JOHN.\\nAnd now we come to John, and that is where the trouble com-\\nmences.\\nThe other gospels teach that God will be merciful to the merciful,\\nforgiving to the forgiving, kind to the kind, loving to the loving, just\\nto the just, merciful to the good.\\n(14)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0168.jp2"}, "169": {"fulltext": "Now we come to John, and here is another doctrine. And allow\\nme to say that John was not written untillong after the others. John\\nwas mostly written by the church.\\nJesus answered and said unto him Verily, verily, I say unto\\nthee, except a man be born again he can not see the kingdom of God.\\nWhy did he not teli Matthew that Why did he not teli Luke\\nthat Why did he not teli Mark that They never heard of it, or\\nforgot it, or they did not believe it.\\nBxcept a man be born of water and of the Spirit, he cannot enter\\nthe kingdom of God.\\nThat which is born of the flesh is flesh, and that which is born\\nof the Spirit is spirit. Marvel not that I said unto thee,Ye must be born\\nagain. That which is born of the flesh, is flesh, and that which is\\nborn of the Spirit is spirit, and he might have added, that which is\\nborn of water is water.\\nMarvel not that I said unto thee, *ye must be born again. And\\nthen the reason is given, and I admit I did not understand it myself\\nuntil I read the reason, and when you hear the reason, you will under-\\nstand it as well as I do and here it is: The wind bloweth where it\\nlisteth, and thou hearest the sound thereof but canst not teli whence it\\ncometh, and whither it goeth. So, I find in the hook of John the\\nidea of the Real Presence.\\nAnd as Moses lifted up the serpent in the wilderness, even so\\nmust the Son of man be lifted up.\\nThat whosoever believeth in him should not perish, but have\\neternai life.\\nFor God so loved the world that he gave his only begotten Son.\\nthat whosoever believeth in him should not perish but have everlast-\\ning life.\\nFor God sent not his Son into the world to condemn the world,\\nbut that the world through him might be saved.\\nHe that believeth on him is not condemned, but he that believ-\\neth not is condemned already, because he hath not believed in the\\nname of the only begotten Son of God.\\nHe that believeth on the Son hath everlasting life: and he that\\nbelieveth not the Son, shall not see life but the wrath of God abideth\\non him\\nVerily, verily, I say unto you, he that heareth my word, and be-\\nlieveth on him that sent me, hath everlasting life, and shall not come\\ninto condemnation but is passed from death unto life.\\nVerily, verily, I say unto you, the hour is coming and now is,\\nwhen the dead shall hear the voice of the Son of God; and they that\\nhear shall live.\\nAnd shall come forth they that have done good unto the resur-\\nrection of life and they that have done evil, unto the resurrection of\\ndamnation.\\nAnd this is the will of him that sent me; that everyone\\nwhich seeth the Son, and believeth on him, may have everlasting\\nlife and I will raise him up at the last day.\\nNo man can come to me, except the father, which has sent me,\\ndraw him and I will raise him up at the last day.\\nVerily, verily, I say unto you, he that believeth on me hath ever-\\nlasting life.\\nI am that bread of life.\\nYour fathers did eat manna in the wilderness, and are dead.\\n(15)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0169.jp2"}, "170": {"fulltext": "This is the bread which cometh down from heaven, that a man\\nmay eat thereof, and not die.\\nI am the living bread which carne down from heaven. If any\\nman eat of this bread he shall live for ever and the bread that I will\\ngive is my flesh, which I will give for the life of the world.\\nThen Jesus said unto them, verily, verily, I say unto you, ex-\\ncept ye eat the flesh of the Son of man and drink his blood, ye have\\nno life in you.\\nWhoso eateth my flesh and drinketh my blood, hath eternai life;\\nand I will raise him up at the last day.\\nFor my flesh is meat indeed, and my blood is drink indeed.\\nHe that eateth my flesh, and drinketh my blood, dwelleth in me,\\nand I in him.\\nAs the living Father has sent me, and I live by my father; so he\\nthat eateth me, even he shall live by me.\\nThis is that bread which came down from heaven; not as your\\nfathers did eat manna, and are dead he that eateth of this bread\\nshall live for ever.\\nAnd he said, therefore said I unto you, that no man can come\\nunto me, except it were given him of my Father.\\nJesus said unto her, I am the resurrection and the life he that\\nbelle veth in me, though he were dead, yet shall he live.\\nAnd whosoever liveth and believeth in me, shall never die.\\nHe that loveth his life shall lose it; and he that hateth his life\\nin this world, shall keep it unto life eternai.\\nSo I find in the hook of John, that in order to be saved we must\\nnot only believe in Christ, but we must eat the flesh and we must\\ndrink the blood of Jesus Christ. If that gospel is true, the Catholic\\nchurch is right. But it is not true. I cannot believe it, and yet for\\nali that, it may be true. But I do not believe it. Neither do I believe\\nthere is any god in the universe who will damn a man simply for ex-\\npressing his belief\\nWhy, they say to me, suppose ali this should turn out to be\\ntrue, and you should come to the day of judgment and find ali these\\nthings to be true. What would you do then I would walk up like\\na man and say, I was mistaken.\\nAnd suppose God was about to pass judgment upon you, what\\nwould you say? I would say to him, Do unto others as you would\\nthat others should do unto you. Why not?\\nI am told that I must render good for e vii. I am told that if\\nsmitten on one cheek I must turn the other. I am told that I must\\novercome evil with good. I am told that I must love my enemies\\nand will it do for this God who tells me to love my enemies to damn\\nhis No, it will not do. It will not do.\\nIn the book of John ali these doctrines of regeneration that it is\\nnecessary to believe in the Ivord Jesus Christ that salvation depends\\nupoti belief in this book of John ali these doctrine\u00c3\u00a0 find their war-\\nrant; nowhere else.\\nRead Matthew, Mark and Luke, and then read John, and you will\\nagree with me that the three first gospels teach that if we are kind\\nand forgiving to our fellows God will be kind and forgiving to us.\\nIn John we are told that another man can be good for us, or bad for\\nUS, and that the only way to get to heaven is to believe something\\nthat we know is not so.\\nri6)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0170.jp2"}, "171": {"fulltext": "Ali these passages about believing in Christ, dr\u00c3\u00acnking his blood\\nand eating his flesh, are afterthoughts. They were written by the\\ntheologians, aud in a few years they will be considered unworthy of\\nthe lips of Christ.\\nVI.\\nTHE CATHOLICS.\\nNow upon these gospels that I have read the churches rest and\\nout of these things, mistakes and interpolations, they have made their\\ncreeds. And the first church to make a creed, so far as I know, was\\nthe Catholic. It was the first church that ever had any power. That is\\nthe church that has preserved ali these miracles for us. That is the\\nchurch that preserved the manuscripts for us. That is the church\\nwhose word we have to take. That church is the first witness that\\nProtestantism brought to the bar of history to prove miracles that\\ntook place eighteen hundred years ago and while the witness is\\nthere Protestantism takes pains to say You cannot believe one\\nword that witness says, now.\\nThat church is the only one that keeps up a Constant communi-\\ncation with heaven through the instrumentality of a large number of\\ndecayed saints. That church has an agent of God on earth, has a\\nperson who stands in the place of deity and that church is infallible.\\nThat church has persecuted to the exact extent of her power and\\nalwayswill. In Spain that church stands erect, and is arrogant. In\\nthe United States that church crawls but the object in both countries\\nis the same and that is the destruction of intellectual liberty. That\\nchurch teaches us that we can make God happy by being miserable\\nourselves that a nun is holier in the sight of God than a loving\\nmother with her child in her thrilled and thrilling arms that a priest\\nis better than a father that celibacy is better than that passion of\\nlove that has made everything of beauty in this world. That church\\ntells the girl of sixteen or eighteen years of age, with eyes like dew\\nand light that girl with the red of health in the white of her beauti-\\nful cheeks tells that girl, Putouthe veil, wovenof death and night,\\nkneel upon stones, and you will please God.\\nI teli you that, by law, no girl should be allowed to take the veil\\nand renounce the joys and beauties of this life.\\nI am opposed to allowing these spider-like priests to weave webs\\nto catch the loving maidens of the world. There ought to be a law\\nappointing commissioners to visit such places twice a year and release\\nevery person who expresses a desire to be released. I do not believe\\nin keeping the penitentiaries of God. No doubt they are honest\\nabout it. That is not the question. These ignorant superstitions fili\\nmillions of lives with weariness and pain, with agony and tears.\\nThis church, after a few centuries of thought, made a creed, and\\nthat creed is the foundatiqn of the orthodox religion. IvOt me read it\\nto you\\nWhosoever will be saved, before ali things it is necessary that\\nhe hold the Catholic faith which faith except every one do keep\\nentire and inviolate, without doubt he shall everlastingly perish.\\nNow the faith is this: That we worship one God in trinity, and\\ntrinity in unity.\\n(,17^", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0171.jp2"}, "172": {"fulltext": "Of course you uriderstand how that is clone, and there is no need l\\nof my explaiuing it. Neither confomidinj^ tlie persoti nor dividing\\nthe substance. You sec what a predicament that would leave the\\ndeity in if you divided the substance.\\nFor one is the person of the Falher, anolher of the Sou, and\\nanother of the Holy Gho ^t but ihe Gcdhead of the Father, and of\\nthe Son, and of the Holy Ghost is ali one you know what I niean\\nby Godhead. In glory equal, and in majesty co-eternal. Such as\\nthe Father is, such is the Sou, such is the Holy Ghost. The Father\\nis uncreated, the Son uncreated, the Holy Ghost uncreated. The\\nFather incomprehensible, the Son incomprehensible, the Holy Ghost\\nincomprehensible. And that is the reason we know so niuch about\\nthe thing. The Father is eternai, the Son eternai, the Holy Ghost\\neternai, and yet there are not three eternals only one eternai, as also\\nthere are not three uncreated, nor three iucomprehensibles, only one\\nuncreated, one incomprehensible.\\nIn like manner, the Father is almighty, the Son almighty, the\\nHoly Ghost almighty. Yet there are not three almighties, only one\\nAlmighty. So the Father is God, the Son God, the Holy Ghost God,\\nand yet not three Gods and so, likewise, the Father is Lord, the Son\\nis Lord, the Holy Ghost is Lord, yet there are not three Lords, for as\\nwe are compelled by the Christian truth to acknowledge every person\\nby himself to be God and Lord, so we are forb\u00c3\u00acdden by the Catholic\\nreligion to say there are tbree Gods, or three Lords. The Father is\\nmade of no one not created or begotten. The Son is fromthe Father\\nalone, not made, not created, but begotten. The Holy Ghost is from\\nthe Father and the Son, not made or begotten, but proceeding.\\nYou know what proceeding is.\\nSo there is one Father, not three Fathers. Why should there\\nbe three Fathers, and only one Son One Son and not three Sons\\none Holy Ghost, and not three Holy Ghosts and in this Trinity\\nthere is nothing before or afterward, nothing greater or less, but the\\nwhole three persons are co-eternal with one another and co-equal, so\\nthat in ali things the unity is to be worshiped in the Trinity, and the\\nTrinity is to be worshiped in unity. Those who will be saved must\\nthus think of the Trinity. Furthermore, it is necessary to everlasting\\nsalvation that he also believe rightly the incarnation of our Lord\\nJesus Christ. Now the right of this thing is this That we believe\\nand confess that our Lord Jesus Christ, the Son of God, is both God\\nand man. He is God of the substance of his Father begotten before\\nthe world was.\\nThat was a good while before his mother lived.\\nAnd he is man of the substance of his mother, born in this\\nworld, perfect God and perfect man, and the rational soul in human\\nflesh, subsisting equal to the F ather according to his Godhead, but\\nless than the Father according to his manhood, who being both God\\nand man is not two but one, one not by conversion of God into flesh,\\nbut by the taking of the manhood into God.\\nYou see that is a great deal easier than the other way would be.\\nOne altogether, not by a confusion of substance but by unity of\\nperson, for as the rational soul and the flesh is one man, so God and\\nman is one Christ, who suffered for our salvation, descended into hell,\\nrose again the third day from the dead, ascended into heaven, and\\nand he sitteth at the right band of God, the Father Almighty, and He\\nshall come to judge the living and the dead.\\nfi8;", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0172.jp2"}, "173": {"fulltext": "In order to be saved it is necessary to believe this. What a bless-\\ning that we do not bave to understand it. And in order to compel the\\nhuman intellect to get upon its knees before that infinite absurdity,\\nthousands and millions bave suffered agouies thousands and thou-\\nsands bave perished in dungeons and in fire and if ali the bones of\\nali the victims of the Catholic church could be gathered together a\\nmonument higher than ali the pyramids would rise, in the presence\\nof which the eyes even of priests would be wet with tears.\\nThat church covered Europe with cathedrals and dungeons, and\\nrobbed men of the jewel of the soul. That church had ignorance\\nupon its knees. That church went in partnership with the tyrants of\\nthe throne, and betweenthose two vultures, the aitar and the throne,\\nthe heart of man was devoured.\\nOf course I bave met, and cheerfully admit that there are thou-\\nsands of good Catholics but Catholicisin is contrary to human\\nliberty. Catholicism bases salvation upon belief. Catholicism teaches\\nman to trample his reason under foot. And for that reason it is\\nwrong.\\nThousands of volumes could not contain the crimes of the Catholic\\nchurch. They could not contain even the namesof ber victims. With\\nsword and fire, with rack and chain, with dungeon and whip she\\nendeavored to convert the world. In weakness a beggar in power a\\nhighwayman alms, dish or dagger tramp or tyrant.\\nVII.\\nTHE EPISCOPALIANS.\\nThe next church I wish to speak of is the Episcopalian. That\\nwas founded by Henry VIIL, now in heaven. He cast off Queen\\nCatherine and Catholicism together, and he accepted Bpiscopalianism\\nand Annie Boleyn at the same time. That church, if it had a few\\nmore cerenionies, would be Catholic. If it had a few less, nothing.\\nWe bave an Episcopalian church in this country, and it has ali the\\nimperfections of a poor relation. It is always boasting of its rich\\nrelative. In England the creed is made by law, the same as we pass\\nstatutes bere. And when a gentleman dies in England, in order to\\ndetermine whether he shall be saved or not, it is necessary for the\\npower of heaven to read the acts of parliament. It becomes a ques-\\ntion of law, and sometimes a man is damned on a very nice point.\\nIvost on demurrer.\\nA few years ago, a gentleman by the name of Seabury, Samuel\\nSeabury, was sent over to England to get some apostolic succession.\\nWe had not a drop in the house. It was necessary for the bishops of\\nthe English church to put their hands upon his head. They refused.\\nThere was no act of parliament justifying it. He had then to go to\\nthe Scotch bishops; and, had the Scotch bishops refused, we never\\nwould bave had any apostolic succession in the New World, and God\\nwould bave been driven out of half the earth, and the true church\\nnever could bave been founded upon this continent. But the Scotch\\nbishops put their hands on his head, and now we bave an unbroken\\nsuccession of heads and hands from St. Paul to the last bishop.\\nIn this country the Episcopalians bave done some good, and I\\nwant to thank that church. Having on an average less religion than\\n(19)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0173.jp2"}, "174": {"fulltext": "the others on an average you have done more good to mankind.\\nYou preserved some of the humanities. You did not hate music, you\\ndid not absolutely despise painting, and you did not altogether abhor\\narchitecture, and you finally admitted that it was no worse to keep\\ntime with your feet than with your hands. And some went so far as\\nto say that people could play cards and that God would overlook it,\\nor would look the other way. For ali these things accept my thanks.\\nWhen I was a boy, the other churches looked upon dancing as\\nprobably the mysterious sin against the Holy Ghost; and they used to\\nteach that when four boys got in a hay-mow, playing seven-up, that\\nthe eternai God stood waiting to strike them down to the lowest hell.\\nThat church has done some good.\\nThe Episcopal creed is substantially like the Catholic, containing\\na few additional absurdities. The Episcopalians teach that it is easier\\nto get forgiveness for sin after you have been baptized. They seem\\nto think that the moment you are baptized you become a member of\\nthe firm, and as such are entitled to wickedness at cost. This church\\nis utterly unsuited to a free people. Its government is tyrannical,\\nsupercilious and absurd. Bishops talk as though they were re-\\nsponsible for the souls in their charge. They wear vests that button\\non one side. Nothing is so essential to the clergy of this denomina-\\ntion as a good voice. The Episcopalians have persecuted just to the\\nextent of their power. Their treatment of the Irish has been a crime\\na crime lasting for three hundred years. That church persecuted\\nthe Puritans of England and the Presbyterians of Scotland. In Eng-\\nland the aitar is the mistress of the throne, and this mistress has al-\\nways looked at honest wives with scorn.\\nVili.\\nTHE METHODISTS.\\nAbout a hundred and fifty years ago, two men, John Wesley and\\nGeorge Whitf\u00c3\u00aceld, said, If everybody is going to hell, somebody ought\\nto mention it. The Episcopal clergy said Keep stili; do not tear\\nyourgown. Wesley and Whitfield said This frightful truth ought\\nto be proclaimed from the housetop of every opportunity, from the\\nhighway of every occasion. They were good honest men. They be-\\nlieved their doctrine. And they said If there is a hell, and a\\nNiagara of souls pouring over an eternai precipice of ignorance, some-\\nbody ought to say something. They were right; somebody ought, if\\nsuch a thing is true. Wesley was a believer in the bible. He be-\\nlieved in the actual presence of the Almighty. God used to do\\nmiracles for him; used to put off a rain several days to give his meet-\\ning a chance; used to cure his horses of Jameness; used to cure Mr.\\nWesley s headaches.\\nAnd Mr. Wesley also believed in the actual existence of the devil.\\nHe believed that devils had possession of people. He talked to the\\ndevil when he was in folks, and he told him that he was going to\\nleave; and that he was going into another person. That he would be\\nthere at a certain time; and Wesley went to that other person, and\\nthere the devil was, prompt to the minute. He regarded every con-\\nversion as warfare between God and this devil for the possession of\\nao\u00c3\u00ac", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0174.jp2"}, "175": {"fulltext": "that human soul, and that in the warfare God had gained the victory.\\nHonest, no doubt. Mr. Wesley did not believe in human liberty.\\nHonest, no doubt. Was opposed to the liberty of the Colonies.\\nHonestly so. Mr. Wesley preached a sermon entitled The Cause\\nand Cure of Earthquakes, in which he took the ground that earth-\\nquakes were caused by sin; and the only way to stop them was to\\nbelieve in the Lord Jesus Christ. No doubt an honest man.\\nWesley and Whitfield fell out on the que.stion of predestination.\\nWesley insisted that God invited everybody to the feast. Whitfield\\nsaid he did not invite those he knew would not come. Wesley said\\nhe did. Whitfield said Well, he did not put plates fo: them, any-\\nway. Wesley said he did. So that, when they were in hell he could\\nshow them that there was a seat left for them. The church that they\\nfounded is stili active. And probably no church in the world has\\ndone so much preaching for as little money as the Methodists. Whit-\\nfield believed in slavery, and advocated the slave trade. And it was\\nof Whitfield that Whittier made the two lines\\nHe bade the slave ships speed f rom coast to coast,\\nFanned by the wings of the Holy Ghost.\\nWe have lately had a meeting of Methodists, and I find by their\\nstatistics that they believe that they converted 130,000 folks in a\\nyear. That, in order to do this, they have 26,000 preachers, 226,000\\nSunday-school scholars, and about jj5 100, 000, 000 invested in church\\nproperty. I find in looking over the history of the world, that there\\nare 40,000,000 or .5o,ooo,ooo of people born a year, and if they are sav-\\ned at the rate of 130,000 a year, about how long will it take that doe-\\ntrine to save this world Good, honest people; but they. are mistaken.\\nIn old times they were very simple. Churches used to be like\\nbarns. They used to have them divided men on that side, and\\nwomen on this. A little barbarous. We have advanced since then,\\nand now we find as a fact, demonstrated by experience, that a man\\nsitting by the woman he loves can thank God as heartily as though\\nsitting between two men that he has never been introduced to.\\nThere is another thing the Methodists should remember, and\\nthat is that the Episcopalians were the greatest enemies they ever\\nhad. And they should remember that the Free-Thinkers have al-\\nways treated them kindly and well.\\nThere is one thing about the Methodist church in the North that\\nI like. But I find that it is not Methodism that does that. I find\\nthat the Methodist church in the South is as much opposed to liberty\\nas the Methodist church North is is in favor of liberty. So it is not\\nMethodism that is in favor of liberty or slavery. They differ a little\\nin their creed from the rest. They do not believe that God does\\neverything. They believe that he does his part, and that you must\\ndo the rest, and that getting to heaven is a partnership business. The\\nMethodist church is adapted to new countries its ministers are gen-\\nerally uncultured, and with them zeal takes the place of knowledge.\\nThey convert people with noise. In the silence that follows most of\\nthe converts backslide.\\nIn a little while a struggle will commence between the few who\\nare growing and the orthodox many. The few will be driven out,\\nand the church will be governed by those who believe without under-\\nstanding.\\n21)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0175.jp2"}, "176": {"fulltext": "IX.\\nTHK PRESBYTKRIANS.\\nThe next church is the Presbyterian, and in my judgment the\\nworst of ali, as far as creed is concerned. This church was founded\\nby John Calvin, a murderer!\\nJohn Calvin, having power in Geneva, inaugurated human torture.\\nVoltaire abolished torture in France. The man who abolished torture,\\nif the Christian religion be true, God is now torturing in hell, and\\nthe man who inaugurated torture, is now a glorified angel in heaven.\\nIt will not do.\\nJohn Knox started this doctrine in Scotland, and there is this\\npeculiarity about Presbyterianism it grows best where the soil is\\npoorest. I read the other day an account of a meeting between John\\nKnox and John Calvin, Imagine a dialogue between a pestilence and\\na famine Imagine a conversation between a block and an ax As I\\nread their conversation it seemed to me as though John Knox and\\nJohn Calvin were made for each other; that they f\u00c3\u00actted each other\\nlike the upper and lower jaws of a wild beast. They believed happi-\\nness was a crime; they looked upon laughter as blasphemy; and\\nthey did ali they could to destroy every human feeling, and to fili the\\nmind with infinite gloom of predestination and eternai death. They\\ntaught the doctrine that God had a right to damn us because he made\\nUS. That is just the reason that he has not a right to damn us.\\nThere is some dust. Unconscious dust What right has God to\\nchange that unconscious dust into a human being, when he knows\\nthat human being will sin; when he knows that human being will\\nsuffer eternai agony Why not leave him in the unconscious dust\\nWhat right has an infinite God to add to the sum of human agony\\nSuppose I knew that I could change that piece of f urniture into a liv-\\ning, sentient human being, and I knew that that being would suffer\\nuntold agony forever. If I did it, I would be a fiend. I would leave\\nthat being in the unconscious dust. And yet we are told that we must\\nbelieve such a doctrine or we are to be eternally damned It will not\\ndo.\\nIn 1839 there was a division in this church, and they had a law-\\nsuit to see which was the church of God. And they tried it by a\\njudge and jury, and the jury decided that the new school was the\\nchurch of God, and then they got a new trial, and the next jury de-\\ncided that the old school was the church of God, and that settled it.\\nThat church teaches that infinite innocence was sacrificed for me I\\ndo not want it I do not wish to go to heaven unless I can settle by\\nthe books, and go there because I ought to go there. I bave said and\\nI say again, I do not wish to be a charity angel. I have no ambition\\nto become a winged pauper of the skies.\\nThe other day a young gentleman, a Presbyterian who had just\\nbeen converted, came to me and hegave me a tract, and he told me he\\nwas perfectly happy. Said I, Do you think a great many people\\nare going to hell Oh, yes, And you are perfectly happy\\nWell, he did not know as he was, quite. Would not you be happier\\nif they were ali going to heaven Oh, yes. Well, then, you\\nare not perfectly happy No he did not think he was. When\\nyou get to heaven, then you will be perfectly happy Oh, yes.\\nNow, when we are only going to hell, you are not quite happy; but\\n(22)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0176.jp2"}, "177": {"fulltext": "when we are in hell, and you in heaven, then you will be perfectly\\nhappy You will not be as decent when you get to be an angel as\\nyou are now, will you Well, he said that was not exactly\\nit. Said I, Suppose your mother were in hell, would you be\\nhappy in heaven then Well, he says, I suppose God would\\nknow the best place f or mother. And I thought to myself, then, if\\nI was a woman, I would like to have five or six boys like that.\\nIt will not do. Heaven is where those are we love, and those\\nwho love US. And I wish to go to no world unless I can be acconi-\\npanied by those who love me here. Talk about the consolalions of\\nthis infamous doctrine. The consolations of a doctrine that makes a\\nfather say, I can be happy with my daughter in hell; that makes\\na mother say, I can be happy with my generous, brave boy in hell;\\nthat makes a boy say, I can enjoy the glory of heaven with the\\nwoman who bore me, the woman who would have died for me in\\neternai agony. And they cali that tidings of great joy.\\nNo church has done more to fili the world with gloom than the\\nPresbyterian. Its creed is frightful, hideous, and hellish. The Pres-\\nbyterian god is the monster of monsters. He is an eternai execu-\\ntioner, jailer and turnkey. He will enjoy forever the shrieks of the\\nlost, the wails of the damned. Hell is the festival of the Pres-\\nbyterian god.\\nX.\\nTHE EVANGEIvICAL ALLIANGE.\\nI have not time to speak of the Baptists, that Jeremy Tailor said\\nwere as much tobe rooted out asanything that is the greatest pest and\\nnuisance on the earth. He hated the Baptists because they repre-\\nsented, in some little degree, the liberty of thought. Nor have I time\\nto speak of the Quakers, the best of ali, and abused by ali. I cannot\\nforget that John Fox, in the year of grace, 1640, was put in the pillory\\nand whipped from town to town, scarred, put in a dungeon, beaten,\\ntrampled upon, and what for Simply because he preached the\\ndoctrine Thou shalt not resist evil with evil Thou shalt love thy\\nenemies. Think of what the church must have been that day to scar\\nthe flesh of that loving man Just think of it I say I have not time\\nto speak of ali these sects the vareties of Presbyterians and Camp-\\nbellites. There are hundreds and hundreds of these sects, ali found-\\ned upon this creed that I read, differing simply in degree.\\nAh but the) say to me You are fighting something that is\\ndead. Nobody believes this now. The preachers do not believe what\\nthey preach in the pulpit. The people in the pews do not believe\\nwhat they hear preached. And they say tome: You are fighting\\nsomething that is dead. This is ali a form, we do not believe a\\nsolitary creed in the world. We sign them and swear that we believe\\nthem, but we do not. And none of us do. And ali the ministers, they\\nsay in private, admit that they do not believe it, not quite. I do\\nnot know whether this is so or not. I take it that they believe what\\nthey preach. I take it that when they meet and solemnly agree to a\\ncreed, they are honest and really believe in that creed. But let us see\\nif I am waging a war against the ideas of the dead. Let us see if I am\\nstorming a cemetery.\\n(23)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0177.jp2"}, "178": {"fulltext": "The Bvangelical Alliance, made up ofall orthodox denominations\\nof the world, met only a few years ago, and here is their creed They\\nbelieve in the divine inspiration, authority and sufficiency of the\\nholy scriptnres; the right and duty of private judgment in the in-\\nterpretation of the holy scriptures; but if you interpret wrong you are\\ndamned. They believe in the unity of the godhead and the trinity\\nof the persons therein. They believe in the utter depravity of human\\nnature. There can be no more infamous doctrine than that. They\\nlook upon a child as a lump of depravity. I look upon it as a bud of\\nhumanity, that will, in the air and light of love and joy, blossom into\\nrich and glorious life.\\nTotal depravity of human nature Here is a woman whose hus-\\nband has been lost at sea; the news comes that he has been drowned\\nby the ever-hungry waves, and she waits. There is something in her\\nheart that tells ner he is alive. And she waits. And years after-\\nwards as she looks down toward the little gate she sees him; he has\\nbeen given back by the sea, and she rushes to his arms, and covers\\nhis face with kisses and with tears. And if that infamous doctrine is\\ntrue every tear is a crime, and every kiss a blasphemy. It will not\\ndo. According to that doctrine, if a man steals and repents, and\\ntakes back the property, the repentance and the taking back of the\\nproperty are two other crimes. It is an infamy. What else do they\\nbelieve? The justification of a sinner by faith alone, without\\nWorks just faith. Believing something that you do not understand.\\nOf |course God can not afford to reward a man for believing anything\\nthat is reasonable. God rewards only for believing something that is\\nunreasonable. If you believe something that is improbable ana un-\\nreasonable, you are a Christian; but if you believe something that you\\nknow is not so, then, you are a saint.\\nThey believe in the eternai blessedness of the righteous, and in\\nthe eternai punishment of the wicked.\\nTidings of great joy They are so good that they will not as-\\nsociate with Universalists. The} will not associate with the Uni-\\ntarians; they will not associate with scientists; they will only associate\\nwith those wh o believe that God so loved the world that he made up\\nhis mind to damn the niost of us.\\nThe Evangelical Alliance reiterates the absurdities of the Dark\\nAges repeats the f\u00c3\u00acve points of Calvin replenishes the fires of hell\\ncertif\u00c3\u00aces to the mistakes and miracles of the bible maligusthe human\\nrace, and kneels to a human god who accepted the agony oi the inno-\\ncent as an atonement for the guilty.\\nXI.\\nWHAT DO YOU PROPOSE?\\nThen they say to me What do you propose You have torn\\nthis down, what do you propose to give us in place of it I have\\nnot torn the good down. I have only endeavored to trample out\\nthe ignorant, cruel fires of hell. I do not tear away the passage\\nGod will be merciful to the merciful. I do not destroy the\\npromise; If you will forgive others, God will forgive you. I would\\nnot for anything blot out the faintest star that shines in the horizon\\n(24)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0178.jp2"}, "179": {"fulltext": "of human despair, nor in the sky of human hope; but I will do what I\\ncan to get that infinite shadow out of the heart of man.\\nWhat do you propose in place of this\\nWell, in the first place, I propose good fellowship good friends\\nali around. No matter what we believe, shake hands and let it go.\\nThat is your opinion; this is mine let us be friends. Science makes\\nfriends; religion, superstition, makes enemies. They say Belief is\\nimportant. I say No, actions are important. Judge by deed, not\\nby creed. Good fellowship good friends sincere men and women\\nmutuai forbearance, born of mutuai respect. We bave had too many\\nof these solemn people. Whenever I see an exceedingly solemn man,\\nI know he is an exceedingly stupid man. No man of any humor ever\\nfounded a religion never. Humor sees both sides. While reason is\\nthe holy light, humor carries the lantern, and the man with a keen\\nsense of humor is preserved from the solemn stupidities of super-\\nstition. I like a man who has got good feeling for everybody; good\\nfellowship. One man said to another\\nWill you take a glass of wine\\nI do not drink.\\nWill you smoke a cigar\\nI do not smoke.\\nMaybe you will chew something\\nI do not chew.\\nLet US eat some hay.\\nI teli you I do not eat hay.\\nWell, then, good-by, for you are no company for man or beast.\\nI believe in the gospel of Cheerfulness, thegospel of Good Nature;\\nthe gospel of Good Health. Let us pay some attention to our bodies.\\nTake care of our bodies, and our souls will take care of themselves.\\nGood health And I believe the time will come when the public\\nthought will be so great and grand that it will be looked upon as in-\\nfamous to perpetuate disease. I believe the time will come when man\\nwill not fili the future with consumption and insanity. I believe the\\ntime will come when we will study ourselves, and understand the\\nlaws of health and then we will say We are under obligation to put\\nthe flags of health in the cheeks of our children. Bven if I got to\\nheaven, and had a harp, I would hate to look back on my children\\nand grand-children, and see them diseased, deformed, crazed ali\\nsuffering the penalties of crimes I had committed.\\nI believe in the gospel of Good Living. You can not make any\\ngod happy by fasting. Let us have good food, and let us bave it well\\ncooked and it is a thousand times better to know how to cook than\\nit is to understand any theology in the world. I believe in the gospel\\nof good clothes; I believe in the gospel of good housei; in the gospel\\nof water and soap. I believe in the gospel of intelligence; in the\\ngospel of education. The schoolhouse is my cathedral. The universe\\nis my bible. I believe in that gospel of justice, that we must reap\\nwhat we sow.\\nI do not believe in forgiveness as it is preached by the church.\\nWe do not need the forgiveness of God, but of each other and of our-\\nselves. If I rob Mr. Smith and God forgives me, how does that help\\nMr. Smith If I, by slander, cover some poor girl with the leprosy\\nof some imputed crime, and she withers away like a blighted f\u00c3\u00acower\\nand afterward I get the forgiveness of God, how does that help her\\n(25)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0179.jp2"}, "180": {"fulltext": "If there is another world, we have got to settle with the people we\\nhave wronged in this. No bankrupt court there. Every cent must\\nbe paid.\\nThe Christians say, that among the ancient Jews, if you commit-\\ned a crime you had to kill a sheep. Nowthey say charge it. Put\\nit on the slate. It will not do. For every crime you commit you\\nmust answer to yourself and to the one you injure. And if you have\\never clothed another with woe, as with a garment of pain, you will\\nnever be quite as happy as though you had not done that thing. No\\nforgiveness by the gods. Eternai, inexorable, everlasting justice, so\\nfar as Nature is concerned. You must reap the result of your acts.\\nEven when forgiven by the one you have injured, it is not as though\\nthe injury had not been done. That is what I believe in. And if it\\ngoes hard with me, I will stand it, and I will cling to my logie, and I\\nwill bear it like a man.\\nAnd I believe, too, in the gospel of Liberty, in giving to others\\nwhat we claim for ourselves. I believe there is room everywhere for\\nthought, and the more liberty you give away, the more you will have.\\nIn liberty extravagance is economy. Let us be just. Let us be gen-\\nerous to each other.\\nI believe in the gospel of Intelligence. That is the only lever\\ncapable of raising mankind. Intelligence must be the savior of this\\nworld. Humanity is the grand religion, and no God can put a man\\nin hell in another world, who has made a little heaven in this. God\\ncannot make a man miserable if that man has made somebody else\\nhappy. God cannot hate anybody who is capable of loving anybody.\\nHumanity that word embraces ali there is.\\nSo I believe in this great gospel of Humanity.\\nAh but, they say, it will not do. You must believe. I\\nsay No. My gospel of health will bring life. My gospel of in-\\ntelligence, my gospel of good living, my gospel of good-fellowship\\nwill cover the world with happy homes. My doctrine will put car-\\npets upon your floors, pictures upon your walls. My doctrine will\\nput books upon your shelves, ideas in your minds. My doctrine will\\nrid the world of the abnormal monsters born of ignorance and super-\\nstition. My doctrine will give us health, wealth and happiness.\\nThat is what I want. That is what I believe in. Give us intelligence.\\nIn a little while a man will find that he can not steal without robbing\\nhimself He will find that he cannot murder without assassinating\\nhis own Joy. He will find that every crime is a mistake. He will\\nfind that only that man carries the cross who does wrong, and that\\nupon the man who does right the cross turns to wings that will bear\\nhim upward forever. He will find that even intelligent self-love em-\\nbraces within its mighty arms ali the human race.\\n\u00e2\u0080\u00a2*Oh, but they say to me, you take away immortality. I do\\nnot. If we are immortai it is a fact in nature, and we are not indebted\\nto priests for it, nor to bibles for it, and it cannot be destroyed by un-\\nbelief.\\nAs long as we love we will hope to live, and when the one dies\\nthat we love we will say Oh, that we could meet again, and\\nwhether we do or not it will not be the work of theology. It will be\\na fact in nature. I would not for my life destroy one star of human\\nhope, but I want it so that when a poor woman rocks the cradle and\\nsings a lullaby to the dimpled darling, she will not be compelled to\\nCa\u00c3\u00b3)", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0180.jp2"}, "181": {"fulltext": "believe that ninety-nine chances in a hundred she is raising kindling\\nwood for hell.\\nOne world at a time is my doctrine.\\nIt is said in this Testament, Sufficient unto the day is the evil\\nthereof; and I say Sufficient unto each world is the evil thereof.\\nAnd suppose after ali that death does end ali. Next to eternai\\nJoy, next to being forever with those we love and those that have\\nloved US, next to that, is to be wrapt in the dreamless-drapery of\\neternai peace. Next to eternai lifeis eternai sleep. Upon the shadowy\\nshore of death the sea of trouble casts no wave. Eyes that have been\\ncurtained by the everlasting dark, will never know again the burning\\ntouch of tears. Lips touched by eternai silence will never speak\\nagain the broken words of grief Hearts of dust do not break. The\\ndead do not weep. Within the tomb no veiled and weeping sorrow\\nsits, and in the rayless gloom is crouched no shuddering fear.\\nI had rather think of those I have loved, and lost, as having re-\\nturned to earth, as having become a part of the dementai wealth of\\nthe world I would rather think of them as unconscious dust, I\\nwould rather dream of them as gurgling in the streams, floating in\\nthe clouds, bursting in the foam of light upon the shores of worlds, i\\nwould rather think of them as the lost vision of a forgotten night,\\nthan to have even the faintest fear that their naked souls have been\\nclutched by an orthodox god. I will leave my dead where nature\\nleaves them. Whatever flower of hope springs up in my heart I will\\ncherish, I will give it breath of sighs and rain of tears. But I can not\\nbelieve that there is any being in this universe who has created a\\nhuman soni for eternai pain. I would rather that every god would\\ndestroy himself; Iwould rather that we ali should go to eternai chaos,\\nto black and starless night, than that just one soul should suffer eternai\\nagony.\\nI have made up my mind that if there is a God, he will be merciful\\nto the merciful.\\nUpon that rock I stand.\\nThat he will not torture the forgiving.\\nUpon that rock I stand.\\nThat every man should be true to himself, and that there is no\\nworld, no star, in which honesty is a crime.\\nUpon that rock I stand.\\nThe honest man, the good woman, the happy child, have nothing\\nto fear, either in this world or the world to come.\\nUpon that rock I stand.\\nt\\n27J", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0181.jp2"}, "182": {"fulltext": "S^SIJ?/ CONGRESS\\nAUG 16 1900\\n0021 226 115 4\\ni", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0182.jp2"}, "183": {"fulltext": "", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0183.jp2"}, "184": {"fulltext": "LIBRARY OF CONGRESS\\niiiillLl,. I !l||||\\n021 226 115 4", "height": "4126", "width": "2489", "jp2-path": "criticalcriticis01coch_0184.jp2"}}