ing the truth, or to say what he believes to be untrue, because of the supposed injurious consequences to morality. "Beloved brethren, that we may be spotlessly moral, before all things let us lie," is the sum total of many an exhortation addressed to the "infidel." Now, as I have already pointed out, we can not oblige our exhorters. We leave the practical application of the convenient doctrines of "reserve" and "non-natural interpretation" to those who invented them.
I trust that I have now made amends for any ambiguity, or want of fullness, in my previous exposition of that which I hold to be the essence of the agnostic doctrine. Henceforward, I might hope to hear no more of the assertion that we are necessarily materialists, idealists, atheists, theists, or any other ists, if experience had led me to think that the proved falsity of a statement was any guarantee against its repetition. And those who appreciate the nature of our position will see, at once, that when ecclesiasticism declares that we ought to believe this, that, and the other, and are very wicked if we don't, it is impossible for us to give any answer but this: We have not the slightest objection to believe anything you like, if you will give us good grounds for belief; but, if you can not, we must respectfully refuse, even if that refusal should wreck morality and insure our own damnation several times over. We are quite content to leave that to the decision of the future. The course of the past has impressed us with the firm conviction that no good ever comes of falsehood, and we feel warranted in refusing even to experiment in that direction.
In the course of the present discussion it has been asserted that the "Sermon on the Mount" and the "Lord's Prayer" furnish a summary and condensed view of the essentials of the teaching of Jesus of Nazareth, set forth by himself. Now this supposed Summa of Nazarene theology distinctly affirms the existence of a spiritual world, of a heaven, and of a hell of fire; it teaches the fatherhood of God and the malignity of the devil; it declares the superintending providence of the former and our need of deliverance from the machinations of the latter; it affirms the fact of demoniac possession and the power of casting out devils by the faithful. And, from these premises, the conclusion is drawn that those agnostics who deny that there is any evidence of such a character as to justify certainty, respecting the existence and the nature of the spiritual world, contradict the express declarations of Jesus. I have replied to this argumentation by showing that there is strong reason to doubt the historical accuracy of the attribution to Jesus of either the "Sermon on the Mount" or the "Lord's Prayer"; and, therefore, that the conclusion in question is not warranted, at any rate on the grounds set forth.