He came, they tell us, to make a revelation, and what did he reveal? "Love thy neighbor as thyself"? That was in the Old Testament. "Love God with all thy heart"? That was in the Old Testament. "Return good for evil"? That was said by Buddha seven hundred years before he was born. "Do unto others as ye would that they should do unto you"? This was the doctrine of Lao-tsze. Did he come to give a rule of action? Zoroaster had done this long before: "Whenever thou art in doubt as to whether an action is good or bad, abstain from it." Did he come to teach us of another world? The immortality of the soul had been taught by Hindus, Egyptians, Greeks, and Romans hundreds of years before he was born. Long before, the world had been told by Socrates that: "One who is injured ought not to return the injury, for on no account can it be right to do an injustice; and it is not right to return an injury, or to do evil to any man, however much we may have suffered from him." And Cicero had said: "Let us not listen to those who think that we ought to be angry with our enemies, and who believe this to be great and manly: nothing is more praiseworthy, nothing so clearly shows a great and noble soul, as clemency and readiness to forgive." Is there anything nearer perfect than this from Confucius: "For benefits return benefits; for injuries return justice without any admixture of revenge"? The dogma of eternal punishment rests upon passages in the New Testament. This infamous belief subverts every idea of justice. Around the angel of immortality the church has coiled this serpent. A finite being can neither commit an infinite sin, nor a sin against the infinite. A being of infinite goodness and wisdom has no right, according to the human standard of justice, to create any being destined to suffer eternal pain. A being of infinite wisdom would not create a failure, and surely a man destined to everlasting agony is not a success.