The Works of Robert G. Ingersoll Volume IV Part 6

In all directions they seek for truth, and when found, accept it with joy--accept it in spite of preconceived opinions--in spite of prejudice and hatred.

This is the course pursued by wise and honest men, and no other course is possible for them.

In every department of human endeavor men are seeking for the truth--for the facts. The statesman reads the history of the world, gathers the statistics of all nations to the end that his country may avoid the mistakes of the past. The geologist penetrates the rocks in search of facts--climbs mountains, visits the extinct craters, traverses islands and continents that he may know something of the history of the world.

He wants the truth.

The chemist, with crucible and retort, with countless experiments, is trying to find the qualities of substances--to ravel what nature has woven.

The great mechanics dwell in the realm of the real. They seek by natural means to conquer and use the forces of nature. They want the truth--the actual facts.

The physicians, the surgeons, rely on observation, experiment and reason. They become acquainted with the human body--with muscle, blood and nerve--with the wonders of the brain. They want nothing but the truth.

And so it is with the students of every science. On every hand they look for facts, and it is of the utmost importance that they give to the world the facts they find.

Their courage should equal their intelligence. No matter what the dead have said, or the living believe, they should tell what they know. They should have intellectual courage.

If it be good for man to find the truth--good for him to be intellectually honest and hospitable, then it is good for others to know the truths thus found.

Every man should have the courage to give his honest thought. This makes the finder and publisher of truth a public benefactor.

Those who prevent, or try to prevent, the expression of honest thought, are the foes of civilization--the enemies of truth. Nothing can exceed the egotism and impudence of the man who claims the right to express his thought and denies the same right to others.

It will not do to say that certain ideas are sacred, and that man has not the right to investigate and test these ideas for himself.

Who knows that they are sacred? Can anything be sacred to us that we do not know to be true?

For many centuries free speech has been an insult to G.o.d. Nothing has been more blasphemous than the expression of honest thought. For many ages the lips of the wise were sealed. The torches that truth had lighted, that courage carried and held aloft, were extinguished with blood.

Truth has always been in favor of free speech--has always asked to be investigated--has always longed to be known and understood. Freedom, discussion, honesty, investigation and courage are the friends and allies of truth. Truth loves the light and the open field. It appeals to the senses--to the judgment, the reason, to all the higher and n.o.bler faculties and powers of the mind. It seeks to calm the pa.s.sions, to destroy prejudice and to increase the volume and intensity of reason's flame.

It does not ask man to cringe or crawl. It does not desire the wors.h.i.+p of the ignorant or the prayers and praises of the frightened. It says to every human being, "Think for yourself. Enjoy the freedom of a G.o.d, and have the goodness and the courage to express your honest thought."

Why should we pursue the truth? and why should we investigate and reason? and why should we be mentally honest and hospitable? and why should we express our honest thoughts? To this there is but one answer: for the benefit of mankind.

The brain must be developed. The world must think. Speech must be free.

The world must learn that credulity is not a virtue and that no question is settled until reason is fully satisfied.

By these means man will overcome many of the obstructions of nature. He will cure or avoid many diseases. He will lessen pain. He will lengthen, enn.o.ble and enrich life. In every direction he will increase his power.

He will satisfy his wants, gratify his tastes. He will put roof and raiment, food and fuel, home and happiness within the reach of all.

He will drive want and crime from the world. He will destroy the serpents of fear, the monsters of superst.i.tion. He will become intelligent and free, honest and serene.

The monarch of the skies will be dethroned--the flames of h.e.l.l will be extinguished. Pious beggars will become honest and useful men. Hypocrisy will collect no tolls from fear, lies will not be regarded as sacred, this life will not be sacrificed for another, human beings will love each other instead of G.o.ds, men will do right, not for the sake of reward in some other world, but for the sake of happiness here. Man will find that Nature is the only revelation, and that he, by his own efforts, must learn to read the stories told by star and cloud, by rock and soil, by sea and stream, by rain and fire, by plant and flower, by life in all its curious forms, and all the things and forces of the world.

When he reads these stories, these records, he will know that man must rely on himself,--that the supernatural does not exist, and that man must be the providence of man.

It is impossible to conceive of an argument against the freedom of thought--against maintaining your self-respect and preserving the spotless and stainless veracity of the soul.

II.

ALL that I have said seems to be true--almost self-evident,--and you may ask who it is that says slavery is better than liberty. Let me tell you.

All the popes and priests, all the orthodox churches and clergymen, say that they have a revelation from G.o.d.

The Protestants say that it is the duty of every person to read, to understand, and to believe this revelation--that a man should use his reason; but if he honestly concludes that the Bible is not a revelation from G.o.d, and dies with that conclusion in his mind, he will be tormented forever. They say:--"Read," and then add: "Believe, or be d.a.m.ned."

"No matter how unreasonable the Bible may appear to you, you must believe. No matter how impossible the miracles may seem, you must believe. No matter how cruel the laws, your heart must approve them all!"

This is what the church calls the liberty of thought. We read the Bible under the scowl and threat of G.o.d. We read by the glare of h.e.l.l. On one side is the devil, with the instruments of torture in his hands. On the other, G.o.d, ready to launch the infinite curse. And the church says to the readers: "You are free to decide. G.o.d is good, and he gives you the liberty to choose."

The popes and the priests say to the poor people: "You need not read the Bible. You cannot understand it. That is the reason it is called a revelation. We will read it for you, and you must believe what we say.

We carry the key of h.e.l.l. Contradict us and you will become eternal convicts in the prison of G.o.d."

This is the freedom of the Catholic Church.

And all these priests and clergymen insist that the Bible is superior to human reason--that it is the duty of man to accept it--to believe it, whether he really thinks it is true or not, and without the slightest regard to evidence or reason.

It is his duty to cast out from the temple of his soul the G.o.ddess Reason, and bow before the coiled serpent of Fear.

This is what the church calls virtue.

Under these conditions what can thought be worth? The brain, swept by the sirocco of G.o.d's curse, becomes a desert.

But this is not all. To compel man to desert the standard of Reason, the church does not entirely rely on the threat of eternal pain to be endured in another world, but holds out the reward of everlasting joy.

To those who believe, it promises the endless ecstasies of heaven. If it cannot frighten, it will bribe. It relies on fear and hope.

A religion, to command the respect of intelligent men, should rest on a foundation of established facts. It should appeal, not to pa.s.sion, not to hope and fear, but to the judgment. It should ask that all the faculties of the mind, all the senses, should a.s.semble and take counsel together, and that its claims be pa.s.sed upon and tested without prejudice, without fear, in the calm of perfect candor.

But the church cries: "Believe on the Lord Jesus Christ and thou shalt be saved." Without this belief there is no salvation. Salvation is the reward for belief.

Belief is, and forever must be, the result of evidence. A promised reward is not evidence. It sheds no intellectual light. It establishes no fact, answers no objection, and dissipates no doubt.

Is it honest to offer a reward for belief?

The man who gives money to a judge or juror for a decision or verdict is guilty of a crime. Why? Because he induces the judge, the juror, to decide, not according to the law, to the facts, the right, but according to the bribe.

The bribe is not evidence.

So, the promise of Christ to reward those who will believe is a bribe.

It is an attempt to make a promise take the place of evidence. He who says that he believes, and does this for the sake of the reward, corrupts his soul.

Suppose I should say that at the center of the earth there is a diamond one hundred miles in diameter, and that I would give ten thousand dollars to any man who would believe my statement. Could such a promise be regarded as evidence?

Intelligent people would ask not for rewards, but reasons. Only hypocrites would ask for the money.

Yet, according to the New Testament, Christ offered a reward to those who would believe, and this promised reward was to take the place of evidence. When Christ made this promise he forgot, ignored, or held in contempt the rect.i.tude of a brave, free and natural soul.