The Essential Works of Robert G. Ingersoll. Robert Green Ingersoll
ever saw anybody who had seen anybody who had heard of anybody that had ever seen anybody that had ever seen one of the original Hebrew manuscripts. No doubt the clergy of your city have told you these facts thousands of times, and they will be obliged to me for having repeated them once more. These manuscripts are written in what are called capital Greek letters. They are called Uncial manuscripts, and the New Testament was not divided into chapters and verses, even, until the year of grace 1551. In the original the manuscripts and gospels are signed by nobody. The epistles are addressed to nobody; and they are signed by the same person. All the addresses, all the pretended ear-marks showing to whom they were written, and by whom they were written, are simply interpolations, and everybody who has studied the subject knows it.
It is further admitted that even these manuscripts have not been properly translated, and they have a syndicate now making a new translation; and I suppose that I can not tell whether I really believe the New Testament or not until I see that new translation.
You must remember, also, one other thing. Christ never wrote a solitary word of the New Testament—not one word. There is an account that he once stooped and wrote something in the sand, but that has not been preserved. He never told anybody to write a word. He never said: "Matthew, remember this. Mark, do not forget to put that down. Luke, be sure that in your gospel you have this. John, do not forget it." Not one word. And it has always seemed to me that a being coming from another world, with a message of infinite importance to mankind, should at least have verified that message by his own signature. Is it not wonderful that not one word was written by Christ? Is it not strange that he gave no orders to have his words preserved—words upon which hung the salvation of a world?
Why was nothing written? I will tell you. In my judgment they expected the end of the world in a few days. That generation was not to pass away until the heavens should be rolled up as a scroll, and until the earth should melt with fervent heat. That was their belief. They believed that the world was to be destroyed, and that there was to be another coming, and that the saints were then to govern the earth. And they even went so far among the apostles, as we frequently do now before election, as to divide out the offices in advance. This Testament, as it now is, was not written for hundreds of years after the apostles were dust. Many of the pretended facts lived in the open mouth of credulity. They were in the wastebaskets of forgetfulness. They depended upon the inaccuracy of legend, and for centuries these doctrines and stories were blown about by the inconstant winds. And when reduced to writing, some gentleman would write by the side of the passage his idea of it, and the next copyist would put that in as a part of the text. And, when it was mostly written, and the church got into trouble, and wanted a passage to help it out, one was interpolated to order. So that now it is among the easiest things in the world to pick out at least one hundred interpolations in the Testament. And I will pick some of them out before I get through.
And let me say here, once for all, that for the man Christ I have infinite respect. Let me say, once for all, that the place where man has died for man is holy ground. And let me say, once for all, that to that great and serene man I gladly pay, I gladly pay, the tribute of my admiration and my tears. He was a reformer in his day. He was an infidel in his time. He was regarded as a blasphemer, and his life was destroyed by hypocrites, who have, in all ages, done what they could to trample freedom and manhood out of the human mind. Had I lived at that time I would have been his friend, and should he come again he will not find a better friend than I will be.
That is for the man. For the theological creation I have a different feeling. If he was, in fact, God, he knew there was no such thing as death. He knew that what we called death was but the eternal opening of the golden gates of everlasting joy; and it took no heroism to face a death that was eternal life.
But when a man, when a poor boy sixteen years of age, goes upon the field of battle to keep his flag in heaven, not knowing but that death ends all; not knowing but that when the shadows creep over him, the darkness will be eternal, there is heroism. For the man who, in the darkness, said: "My God, why hast thou forsaken me?"—for that man I have nothing but respect, admiration, and love. Back of the theological shreds, rags, and patches, hiding the real Christ, I see a genuine man.
A while ago I made up my mind to find out what was necessary for me to do in order to be saved. If I have got a soul, I want it saved. I do not wish to lose anything that is of value.
For thousands of years the world has been asking that question:
"What must we do to be saved?"
Saved from poverty? No. Saved from crime? No. Tyranny? No. But "What must we do to be saved from the eternal wrath of the God who made us all?"
If God made us, he will not destroy us. Infinite wisdom never made a poor investment. Upon all the works of an infinite God, a dividend must finally be declared. Why should God make failures? Why should he waste material? Why should he not correct his mistakes, instead of damning them? The pulpit has cast a shadow over even the cradle. The doctrine of endless punishment has covered the cheeks of this world with tears. I despise it, and I defy it.
I made up my mind, I say, to see what I had to do in order to save my soul according to the Testament, and thereupon I read it. I read the gospels, Matthew, Mark, Luke, and John, and found that the church had been deceiving me. I found that the clergy did not understand their own book; that they had been building upon passages that had been interpolated; upon passages that were entirely untrue, and I will tell you why I think so.
II. THE GOSPEL OF MATTHEW
ACCORDING to the church, the first gospel was written by Matthew. As a matter of fact he never wrote a word of it—never saw it, never heard of it and probably never will. But for the purposes of this lecture I admit that he wrote years; that he was his constant companion; that he shared his sorrows and his triumphs; that he heard his words by the lonely lakes, the barren hills, in synagogue and street, and that he knew his heart and became acquainted with his thoughts and aims.
Now let us see what Matthew says we must do in order to be saved. And I take it that, if this is true, Matthew is as good authority as any minister in the world.
I will admit that he was with Christ for three years.
The first thing I find upon the subject of salvation is in the fifth chapter of Matthew, and is embraced in what is commonly known as the Sermon on the Mount. It is as follows:
"Blessed are the poor in spirit, for theirs is the kingdom of heaven." Good!
"Blessed are the merciful, for they shall obtain mercy." Good! Whether they belonged to any church or not; whether they believed the Bible or not?
"Blessed are the merciful, for they shall obtain mercy." Good!
"Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called the children of God. Blessed are they which are persecuted for righteousness sake, for theirs is the kingdom of heaven." Good!
In the same sermon he says: "Think not that I am come to destroy the law or the prophets. I am not come to destroy, but to fulfill." And then he makes use of this remarkable language, almost as applicable to-day as it was then: "For I say unto you that except your righteousness shall exceed the righteousness of the scribes and Pharisees ye shall in no wise enter into the kingdom of heaven." Good!
In the sixth chapter I find the following, and it comes directly after the prayer known as the Lord's prayer:
"For if ye forgive men their trespasses, your Heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your father forgive your trespasses."
I accept the condition. There is an offer; I accept it. If you will forgive men that trespass against you, God will forgive your trespasses against him. I accept the terms, and I never will ask any God to treat me better than I treat my fellow-men. There is a square promise. There is a contract. If you will forgive others God will forgive you. And it does not say you