I.
Project Gutenberg EPUB3 edition
Ingersoll, Robert Green and Widger, David
Whenever good men do some noble thing the clergy give their God the credit, and when evil things are done they hold the men who did the evil responsible, and forget to blame their God.
Praying has become a business, a profession, a trade, A minister is never happier than when praying in public. Most of them are exceedingly familiar with their God. Knowing that he knows everything, they tell him the needs of the nation and the desires of the people, they advise him what to do and when to do it. They appeal to his pride, asking him to do certain things for his own glory. They often pray for the impossible. In the House of Representatives in Washington I once heard a chaplain pray for what he must have known was impossible. Without a change of countenance, without a smile, with a face solemn as a sepulchre, he said: "I pray thee, O God, to give Congress wisdom." It may be that ministers really think that their prayers do good and it may be that frogs imagine that their croaking brings spring.
The men of thought now know that all religions and all sacred books have been made by men; that no revelation has come from any being superior to nature; that all the prophecies were either false or made after the event; that no miracle ever was or ever will be performed; that no God wants the worship or the assistance of man; that no-prayer has ever coaxed one drop of rain from the sky, one ray of light from the sun; that no prayer has stayed the flood, or the tides of the sea, or folded the wings of the storm; that no prayer has given water to the cracked and bleeding lips of thirst, or food to the famishing; that no prayer has stopped the pestilence, stilled the earthquake or quieted the volcano; that no prayer has shielded the innocent, succored the oppressed, unlocked the dungeon's door, broke the chains of slaves, rescued the good and noble from the scaffold, or extinguished the fagot's flame.
The intelligent man now knows that we live in a natural world, that gods and devils and the sons of God are all phantoms, that our religion and our Deity are much like the religion and deities of other nations, and that the stone god of a savage answers prayer and protects his worshipers precisely the same, and to just the same extent, as the Father, Son and Holy Ghost.
V.
THERE are two theories about morals. One theory is that the moral man obeys the commands of a supposed God, without stopping to think whether the commands are right or wrong. He believes that the will of the God is the source and fountain of right. He thinks a thing is wrong because the God prohibits it, not that the God prohibits it because it is wrong. This theory calls not for thought, but for obedience. It does not appeal to reason, but to the fear of punishment, the hope of reward. God is a king whose will is law, and men are serfs and slaves.
Many contend that without a belief in the existence of God morality is impossible and that virtue would perish from the earth.
This absurd theory, with its "Thus saith the Lord" has been claimed to be independent of and superior to reason.
The other theory is that right and wrong exist in the nature of things; that certain actions preserve or increase the happiness of man, and that other actions cause sorrow and misery; that all those actions that cause happiness are moral, and that all others are evil, or indifferent. Right and wrong are not revelations from some supposed god, but have been discovered through the experience and intelligence of man. There is nothing miraculous or supernatural about morality. Neither has morality anything to do with another world, or with an infinite being. It applies to conduct here, and the effect of that conduct on ourselves and others determines its nature.
In this world people are obliged to supply their wants by labor. Industry is a necessity, and those who work are the natural enemies of those who steal.
It required no revelation from God to make larceny unpopular. Human beings naturally object to being injured, maimed, or killed, and so everywhere, and at all times, they have tried to protect themselves.
Men did not require a revelation from God to put in their minds the thought of self-preservation. To defend yourself when attacked is as natural as to eat when you are hungry.
To determine the quality of an action by showing that it is in accordance with, or contrary to the command of some supposed God, is superstition pure and simple. To test all actions by their consequences is scientific and in accord with reason.
According to the supernatural theory, natural consequences are not taken into consideration. Actions are wrong because they have been prohibited and right because they have been commanded. According to the Catholic Church, eating meat on Friday is a sin that deserves eternal punishment. And yet, in the nature of things, the consequences of eating meat on that day must be exactly the same as eating meat on any other. So, all the churches teach that unbelief is a crime, not in the nature of things, but by reason of the will of God.
Of course this is absurd and idiotic. If there be an infinite God he cannot make that wrong which in the nature of things is right. Neither can he make an action good the natural consequences of which are evil. Even an infinite God cannot change a fact. In spite of him the relation between the diameter and circumference of a circle would remain the same.
All the relations of things to things, of forces to forces, of acts to acts, of causes to effects in the domain of what is called matter, and in the realm of what is called mind, are just as certain, just as unchangeable as the relation between the diameter and circumference of a circle.
An infinite God could not make ingratitude a virtue any easier than he could make a square triangle.
So, the foundations of the moral and the immoral are in the nature of things—in the necessary relation between conduct and well-being, and an infinite God cannot change these foundations, and cannot increase or diminish the natural consequences of actions.
In this world there is neither chance nor caprice, neither magic nor miracle. Behind every event, every thought and dream, is the efficient, the natural and necessary cause.
The effort to make the will of a supposed God the foundation of morality, has filled the world with misery and crime, extinguished in millions of minds the light of reason, and in countless ways hindered and delayed the progress of our race.
Intelligent men now know, that if there be an infinite God, man cannot in any way increase or decrease the happiness of such a being. They know that man can only commit crimes against sentient beings who, to some extent at least, are within his power, and that a crime by a finite being against an infinite being is an infinite impossibility.
VI.
FOR many thousands of years man has believed in and sought for the impossible. In chemistry he has searched for a universal solvent, for some way in which to change the baser metals into gold. Even Lord Bacon was a believer in this absurdity. Thousands of men, during many centuries, in thousands of ways, sought to change the nature of lead and iron so that they might be transformed to gold. They had no conception of the real nature of things. They supposed that they had originally been created by a kind of magic, and could by the same kind of magic be changed into something else. They were all believers in the supernatural. So, in mechanics, men sought for the impossible. They were believers in perpetual motion and they tried to make machines that would through a combination of levers furnish the force that propelled them.
Thousands of ingenious men wasted their lives in the vain effort to produce machines that would in some wonderful way create a force. They did not know that force is eternal, that it can neither be created nor destroyed. They did not know that a machine having perpetual motion would necessarily be a universe within itself, or independent of this, and in which the force called friction would be necessarily changed, without loss, into the force that propelled,—the machine itself causing or creating the original force that put it in motion. And yet in spite of all the absurdities involved, for many centuries men, regarded by their fellows as intelligent and learned, tried to discover the great principle of "perpetual motion."
Our ancestors studied the stars because in them they thought it possible to learn the fate of nations, the life and destiny of the individual. Eclipses, wandering comets, the relations of certain stars were the forerunners or causes of prosperity or disaster, of the downfall or upbuilding of kingdoms. Astrology was believed to be a science, and those who studied the stars were consulted by warriors, statesmen and kings. The account of the star that led the wise men of the East to the infant Christ was written by a believer in astrology. It would be hard to overstate the time and talent wasted in the study of this so-called science. The men who believed in astrology thought that they lived in a supernatural world—a world in which causes and effects had no necessary connection with each other—in which all events were the result of magic and necromancy.
Even now, at the close of the nineteenth century, there are hundreds and hundreds of men who make their living by casting the horoscopes of idiots and imbeciles.
The "perpetual motion" of the mechanic, the universal solvent of the chemist, the changing of lead into gold, the foretelling events by the relations of stars were all born of the same ignorance of nature that caused the theologian to imagine an uncaused cause as the cause of all causes and effects.
The theologian insisted that there was something superior to nature, and that that something was the creator and preserver of nature.
Of course there is no more evidence of the existence of that "something" than there is of the philosopher's stone.
The mechanics who now believe in perpetual motion are insane, so are the chemists who seek to change one metal into another, so are the honest astrologers, and in a few more years the same can truthfully be said of the honest theologians.
Many of our ancestors believed in the existence of and sought for the Fountain of Perpetual Youth. They believed that an old man could stoop and drink from this fountain and that while he drank his gray hairs would slowly change, that the wrinkles would disappear, that his dim eyes would brighten and grow clear, his heart throb with manhood's force and rhythm, while in his pallid cheeks would burst into blossom the roses of health.
They were believers in the supernatural, the miraculous, and nothing seemed more probable than the impossible.
VII.
MOST people use names in place of arguments. They are satisfied to be disciples, followers of the illustrious dead. Each church, each party has a list of "great men," and they throw the names of these men at each other when discussing their dogmas and creeds.
Men prove the inspiration of the Bible, the divinity of Christ by the admissions of soldiers, statesmen and kings. And in the same way they establish the existence of heaven and hell. Dispute one of their dogmas and you will instantly be told that Isaac Newton or Matthew Hale was on the other side, and you will be asked whether you claim to be superior to Newton or Hale. In our own country the ministers, to establish their absurdities, quote the opinions of Webster and of other successful politicians as though such opinions were demonstrations.
Most Protestants will cheerfully admit that they are inferior in brain and genius to some men who have lived and died in the Catholic faith; that in the matter of preaching funeral sermons they are not equal to Bossuet; that their letters are not as interesting and polished as those written by Pascal; that Torquemada excelled them in the genius of organization, and that for planning a massacre they would not for a moment claim the palm from Catherine de Medici, and yet after these admissions, these same Protestants would insist that the Pope is an unblushing impostor, and the Catholic Church a vampire.
The so-called "great men" of the world have been mistaken in many things. Lord Bacon denied the Copernican system of astronomy and believed to the day of his death that the sun and stars journeyed about this little earth. Matthew Hale was a firm believer in the existence of witches and wizards. John Wesley believed that earthquakes were caused by sin and that they could be prevented by believing in the Lord Jesus Christ. John Calvin regarded murder as one of the means to preserve the purity of the gospel. Martin Luther denounced Galileo as a fool because he was opposed to the astronomy of Moses. Webster was in favor of the Fugitive Slave Law and held the book of Job in high esteem. He wanted votes and he knelt to the South. He wanted votes and he flattered the church.
VIII.
VOLUMES might be written on the follies and imbecilities of "great" men.
Only a few years ago the really great men were persecuted, imprisoned or burned. In this way the church was enabled to keep the "great" men on her side.