Next to eternal life is eternal death. Upon the shadowy shore of death the sea of trouble casts no wave. Eyes that have been curtained by the everlasting dark will never know again the touch of tears. Lips that have been touched by eternal silence will never utter another word of grief. Hearts of dus's do not break; the dead do not weep. And I had rather think of those I have loved, and those I have lost, as having returned, as having become a part of the elemental wealth of the world-I would rather think of them as unconscious dust-I would rather think of them as gurgling in the stream, floating in the clouds, bursting in the foam of light upon the shores of worlds-I would rather think of them as the inanimate and eternally unconscious, than to have even a suspicion that their naked souls had been clutched by an orthodox God.

But for me, I will leave the dead where nature leaves them. And whatever flower of hope springs up in my heart I will cherish; but I can not believe that there is any being in this universe who has created a human soul for eternal pain. And I would rather that every God would destroy himself; I would rather that we all should go to eternal chaos, to black and starless night, than that just one soul should suffer eternal agony. I have made up my mind that if there is a God, he will be merciful to the merciful. Upon that rock I stand. That he will forgive the forgiving. Upon that rock I stand. That every man should be true to himself, and that there is no world, no star, in which honesty is a crime. And upon that rock I stand. The honest man, the good, kind, sweet woman, the happy child, has nothing to fear, neither in this world nor the world to come. And upon that rock I stand.

Ingersoll's Answer to Prof. Swing, Dr. Thomas

and Others.

After looking over the replies made to his new lecture, Col. Ingersoll was asked by a Tribune reporter what he thought of them? He replied as follows:

"I think they dodge the point. The real point is this: If salvation by faith is the real doctrine of Christianity, I asked on Sunday before last, and I still ask, why didn't Matthew tell it? I still insist that Mark should have remembered it, and I shall always believe that Luke ought, at least, to have noticed it. I was endeavoring to show that modern Christianity has for its basis an interpolation. I think I showed it. The only gospel on the orthodox side is that of John, and that was certainly not written, or did not appear in its present form, until long after the others were written. I know very well that the Catholic Church claimed during the Dark Ages, and still claims, that references had been made to the Gospels by persons living in the first, second, and third centuries; but I believe such manuscripts were manufactured by the Catholic Church. For many years in Europe there was not one person in 20,000 who could read and write. During that time the Church had in its keeping the literature of our world. They interpolated as they pleased. They created. They destroyed. In other words, they did whatever in their opinion was necessary to substantiate the faith. The gentlemen who saw fit to reply did not answer the question, and I again call upon the clergy to explain to the people why, if salvation depended upon belief in the Lord Jesus Christ, Matthew didn't mention it. Some one has said that Christ didn't make known this doctrine of salvation by belief or faith until after His resurrection. Certainly none of the gospels were written until after His resurrection; and if He made that doctrine known after His resurrection,

and before His ascension, it should have been in Matthew, Mark, and Luke, as well as John.

The replies of the clergy show that they have not investigated the subject; that they are not well acquainted with the New Testament. In other words, they have not read it except with the regulation theological bias. There is one thing I wish to correct here. In an editoral in the Tribune it was stated that I had admitted that Christ was beyond and above Buddha, Zoroaster, Confucius, and others. I didn't say so. Another point was made against me, and those who made it seemed to think it was a good one. In my lecture I asked why it was that the Disciples of Christ wrote in Greek, whereas, in fact, they understood only Hebrew. It is now claimed that Greek was the language of Jerusalem at that time; that Hebrew had fallen into disuse; that no one understood it except the literati and the highly educated. If I fell into an error upon this point it was because I relied upon the New Testament. I find in the twenty-first chapter of the Acts an account of Paul having been mobbed in the city of Jerusalem; that he was protected by a Chief Captain and some soldiers; that, when upon the stairs of the castle to which he was being taken for protection, he obtained leave from the Captain to speak unto the people. In the fortieth verse of that chapter I find the following;

"And when he had given him license, Paul stood on the stairs and beckoned with the hand unto the people; and when there was made a great silence he spake unto them in the Hebrew tongue, saying "

And then follows the speech of Paul, wherein he gives an account of his conversion. It seems a little curious to me that Paul, for the purpose of quieting a mob, would speak to that mob in an unknown language. If I were mobbed in the city of Chicago, and wished to defend myself with an explanation, I certainly would not make that explanation in Choctaw, even if I understood that tongue. My present opinion is that I would speak in English; and the reason I would speak in English is because that language is generally understood in this city. And so I conclude from the account in the twenty-first chapter of the Acts that "Hebrew was the language of Jerusalem at that time, or that Paul would not have addressed the mob in that tongue."

"Did you read Mr. Courtney's answer?"

66

'I read what Mr. Courtney read from others, and think some of his quotations very good; and have no doubt that the authors will feel complimented by being quoted."

*But what about there being 'belief' in Matthew?"

"Mr. Courtney says that certain people were cured of diseases on account of faith. Admitting that mumps, measles, and whooping-cough could be cured in that way, there is not even a suggestion that salvation depended upon a like faith. I think he can hardly afford to rely upon the miracles of the New Testament to prove his doctrine. There is one instance in which a miracle was performed by Christ without His knowledge. And I hardly think that even Mr. Courtney would insist that any faith could have been great enough for that. The fact is, I believe that all these miracles were ascribed to Christ long after His death, and that Christ never, at any time or place, pretended to have any supernatural power whatever. Neither do I believe that He claimed any supernatural origin. He claimed simply to be a man-no less, no more. I don't believe Mr. Courtney is satisfied with his own reply."

“And now as to Prof. Swing?"

"Mr. Swing has been out of the orthodox church so long that he seems to have forgotten the reasons for which he left it. I don't believe there is an orthodox minister in the city of Chicago who will agree with Mr. Swing that salvation by faith is no longer preached. Prof. Swing seems to think it of no importance who wrote the Gospel of St. Matthew. In this I agree with him. Judging from what he said, there is hardly difference enough of opinion between us to justify a reply on his part. He, however, makes one mistake. I did not in the lecture say one word about tearing churches down. I have no objection to people building all the churches they wish. While I admit that it is a pretty sight to see children on a morning in June going through the fields to the country church, I still insist that the beauty of that sight doesn't answer the question how it is that Matthew forgot to say anything about salvation through Christ. Prof. Swing is a man of poetic temperament; but this is not a poetic question.”

"How did the card of Dr. Thomas strike you?"

"I think the reply of Dr. Thomas in the best possible spirit. I regard him to-day as the best intellect in the Methodist denomination. He seems to have what is generally understood as a Christian spirit. He has always treated me with perfect fairness, and I should have said long ago many grateful things, had I not feared I might hurt him with his own people. He seems to be by nature a perfectly fair man; and I know of no man in the United States for whom I have a profounder respect. Of course, I don't agree with Mr. Thomas. I think in many things he is mistaken. But I

32

INGERSOLL'S ANSWER.

believe him to be perfectly sincere. There is one trouble about him, he is growing; and this fact will no doubt give great trouble to many of his brethren. Certain Methodist hazelbrush feel a little uneasy in the shadow of this oak.

course

"Are you going to make a formal reply to their sermons ?" "Not unless something better is done than has been. Of I don't know what another Sabbath may bring forth. I am wait ing. But of one thing I feel perfectly assured; that no man in the United States, or in the world, can account for the fact, if we are to be saved only by faith in Christ, that Matthew forgot it, that Luke said nothing about it, and that Mark never mentioned it except in two passages written by another person. Until that is answered, as one grave-digger says to the other in "Hamlet," I shall say: 'Ay, tell me that and unyoke." In the meantime, I wish to keep on the best terms with all parties concerned. I cannot see why my forgiving spirit fails to gain their sincere praise.”