root of superstition, that greatest of all plagues, by which poor
humanity is afflicted. Are they to blame for thus thinking? The
Christian has no mercy on the superstition of the Heathen; and should
scorn to complain when the bitter chalice is returned to his own lips.
Atheists believe the God of Bishop Watson a supernatural chimera, and to
its worshippers have a perfect right to say, 'not one of you reflects
that you ought to know your Gods before you worship them.' These
remarkable words, originally addressed to the Heathen, lose none of
their force when directed against the Christian.
No one can conceive a supernatural Being, and what none can conceive,
none ought to worship, or even assert the existence of. Who worships a
something of which he knows nothing, is an idolater. To talk of, or bow
down to it, is nonsensical; to pretend affection for it, is worse than
nonsensical. Such conduct, however pious, involves the rankest
hypocrisy; the meanest and most odious species of idolatry; for
labouring to destroy which, Atheists are called 'murderers of the human
soul,' 'blasphemers,' and other foolish names, too numerous to mention.
It would be well for all parties, if those who raise against Atheists
the cry of 'blasphemy,' were made to perceive that godless unbelievers
cannot be blasphemers; for, as contended by Lord Brougham in his Life of
Voltaire, blasphemy implies belief, and, therefore, Atheists who do not
believe in God, cannot logically or justly be said to blaspheme him. The
blasphemer, properly so called, is he who imagines Deity, and ascribes
to the idol of his own brain, all manner of folly, contradiction,
inconsistency, and wickedness. Yes, the blasphemer is he who invents a
monster and calls it God; while to reject belief therein, is an act both
reasonable and virtuous.
Superstition is universally abhorred, but no one believes himself
superstitious. There never was a religionist who believed his own
religion mere superstition. All shrink indignantly from the charge of
being superstitious; while all raise temples to, and bow down before,
'thingless names.' The 'masses' of every nation erect 'thingless names'
into substantial realities, and woe to those, who follow not the insane
example. The consequences--the fatal consequences--are everywhere
apparent. In our own country, one consequence is social disunion on the
grandest possible scale. Society is split up into an almost infinite
variety of sects, whose members imagine themselves patented to think
truth, and never to be wrong in the enunciation of it. This if no idle
or frivolous charge, as the Author of this Apology can easily show.
Before him is _Sanders' News Letter and Daily Advertiser_ of Feb. 18,
1845, which, among other curiosities, contains an 'Address of the Dublin
Protestant Operative Association, and Reformation Society,' one sentence
of which is--'We have raised our voices against the spirit of
compromise, which is the opprobrium of the age; we have unfurled the
banner of Protestant truth, and placed ourselves beneath it, we have
insisted upon Protestant ascendancy as just and equitable, because
Protestant principles are true and undeniable.'
Puseyite Protestants tell a tale the very reverse of that so modestly
told by their nominal brethren of the Dublin Operative Association.
They, as may be seen in Palmer's Letter to Golightly, 'utterly reject
and anathematise the principle of Protestantism, as a heresy with all
its forms, sects, or denominations.' Nor is that all our 'Romeward
Divines' do, for in addition to rejecting utterly and cursing bitterly,
as well the name as the principle of Protestantism, they eulogise the
Church of Rome because forsooth 'she yields,' says Newman in his Letter
to Jelf, 'free scope to feelings of awe, mystery, tenderness, reverence,
and devotedness;' while we have it on the authority of Tract 90, that
the Church of England is 'in bondage, working in chains, and (tell it
not in Dublin) teaching with the stammering lips of ambiguous
formularies.' Fierce and burning is the hatred of Dublin Operative
Association Christians to Popery, but the reader has seen exactly that
style of hatred to Protestantism is avowed by Mr. Ward. Both sets of
Christians are quite sure they are right: but (alas! for infallibility)
a third set of Christians insist that they are both wrong. There are
Papists or Roman Catholics who consider Protestant principles the very
reverse of true and undeniable, and treat with derisive scorn the
'fictitious Catholicism' of Puseyite Divines.
Count De Montalambert, in his recently published 'Letter to the Rev. Mr.
Neale on the Architectural, Artistical, and Archaeological Movements of
the Puseyites,' enters his 'protest' against the most unwarranted and
unjustifiable assumption of the name of Catholic by people and things
belonging to the actual Church of England. 'It is easy,' he observes,
'to take up a name, but it is not so easy to get it recognised by the
world and by competent authority. Any man, for example, may come out to
Madeira and call himself a Montmorency, or a Howard, and even enjoy the
honour and consideration belonging to such a name till the real
Montmorencys or Howards hear something about it, and denounce him, and
then such a man would be justly scouted from society, and fall down much
lower than the lowness from which he attempted to rise. The attempt to
steal away from us and appropriate to the use of a fraction of the
Church of England that glorious title of Catholic is proved to be an
usurpation by every monument of the past and present; by the coronation
oath of your sovereigns--by all the laws which have established your
Church--even by the recent answer of your University of Oxford to the
lay address against Dr. Pusey, &c., where the Church of England is
justly styled the Reformed Protestant Church. The name itself is spurned
at with indignation by the greater half, at least, of the inhabitants of
the United Kingdom. The judgment of the whole indifferent world--the
common sense of humanity--agrees with the judgment of the Church of
Rome, and with the sense of her 150,000,000 of children, to dispossess
you (Puseyites) of this name. The Church of England, who has denied her
mother, is rightly without a sister. She has chosen to break the bonds
of unity and obedience; let her therefore stand before the judgment-seat
of God and of man. Again, supposing the spirit of the Camden Society
ultimately to prevail over its Anglican adversaries; supposing you do
one day get every old thing back again; copes, letters, roodlofts,
candlesticks, and the abbey lands into the bargain, what will it all be
but an empty pageant, like the Tournament of Eglington Castle, separated
from the reality of Catholic truth and unity, by the abyss of three
hundred years of schism? The question then is, have you, the Church of
England, got the picture for your frame? have you got the truth, the one
truth; the same truth as the men of the middle ages? The Camden Society
says yes; but the whole Christian world, both Protestant and Catholic,
says no; and the Catholic world adds that there is no truth but in
unity, and this unity you most certainly have not. Once more; every
Catholic will repeat to you the words of Manzoni, as quoted by M. Faber:
'The greatest deviations are none if the main point be recognised; the
smallest are damnable heresies, if it be denied. That main point is the
infallibility of the Church, or rather of the Pope.'
Our Anti-Romish priests would have us think the more and more we have
of-faith, the more and more we have of happiness. Faith they exalt far,
very far, above hope or even charity. 'Oh Lord, increase our faith,' is
the text on which they love to enlarge. Faith is their panacea for all
human ills: but their faith is worse than useless if it be not true
faith. And how can we so test conflicting faiths as to distinguish the
true from the false? Aye, there's the rub! Undoubtedly faith is to
religion what the root is to the tree; and men in search of 'saving
faith' are naturally anxious to find it. No one desires to be eternally
punished; and therefore, if any one embrace a false faith it is because
he makes the mistake of supposing it the true one. The three sets of
Christians just adverted to, may all be equally sincere, but cannot all
have the true faith. Protestant principles as taught by the Dublin
Operative Association, may be true. Anglo-Catholic principles, as taught
by the Oxford Tractmen, may be true. Roman Catholic principles, as
taught by the Count de Montalambert, may be true; but they cannot all be
true. It is impossible to reconcile that orthodox Papists' 'main point',
_i.e._ the infallability of the (Romish) Church, or rather of the Pope,
with the 'main point' of orthodox protestants, who denounce 'the great
harlot of Babylon,' that 'scarlet lady who sitteth upon the seven hills,
in the most unmeasured and virulent terms. Anti-Christ is the name they
'blasphemously' apply to the actual 'old chimera of a Pope.' Puseyite
Divines treat his Holiness with more tenderness; but even they boggle at
his infallibility, and seem to occupy a position between the rival
churches of Rome and England analogous to that of Captain Macheath when
singing between two favourite doxies--
How happy could I be with either,
Were t'other dear charmer away;
But while you thus teaze me together,
The devil a word can I say.
The Infallibility of Popes is the doctrine insisted upon by Count De
Montalambert as essential--as doctrine, the smallest deviation from
which is damnable heresy. Believe and admit 'Antichrist' is not
Antichrist, but God's accredited vicegerent upon earth, infinite is the
mercy in store for you; but woe to those who either cannot or will not
believe and admit anything of the kind. On them every sincere Roman
Catholic is sure God will pour out the vials of his wrath, as if the
'Great Perhaps,'
Who sees with equal eye, as God of all,
A hero perish, or a sparrow fall,
could be angry with creatures of his own creation for thinking what they
cannot help thinking, and being what they cannot help being. Every one
has heard of the Predestinarian, who, having talked much of his God, was
asked by a bystander to speak worse of the Devil if he could; but
comparatively few persons feel the full force of that question, or are
prepared to admit God-worshippers in general, picture their Deities as
if they were demons. 'Recognise,' exclaims the Roman Catholic Priest,
'the "main point" of our holy apostolic religion, or God will judge and
eternally punish you.' The priests of nearly all religional
denominations ascribe to Deity the low grovelling vindictive feelings
which agitate and disgrace themselves. If Roman Catholic principles are
true and undeniable, none but Roman Catholics will be saved from the
wrath to come. If Anglo-Catholic principles are true and undeniable,
none but Anglo-Catholic will be saved from the wrath to come. If
orthodox Protestant principles are true and undeniable, none but
orthodox Protestants will be saved from the wrath to come. Thus do
religionists
Grunt and groan,
And curse all systems but their own;
Never scrupling to assure the advocates of those systems a hell is
waiting to receive them. Agreeing in little else save disagreement, the
'main point' of this class of believers is a matter of little
consequence to that class of believers, and no matter at all to a third
class of believers. Look at the thousand-and-one sects into which the
Christian world is divided. 'Some reject Scripture; others admit no
other writings but Scripture. Some say the devils shall be saved, others
that they shall be damned; others that there are no devils at all. Some
hold that it is lawful to dissemble in religion, others the contrary.
Some say that Antichrist is come, some say not; others that he is a
particular man, others that he is not a man, but the devil; and others
that by Antichrist is meant a succession of men. Some will have him to
be Nero, some Caligula, some Mohammed, some the Pope, some Luther, some
the Turk, some of the tribe of Dan, and so each man according to his
fancy will make an Antichrist. Some only will observe the Lord's day,
some only the Sabbath; some both, and some neither. Some will have all
things in common, some not. Some will have Christ's body only in Heaven,
some everywhere; some in the bread, others with the bread, others about
the bread, others under the bread, and others that Christ's body is the
bread, or the bread his body. And others that his body is transformed
into his divinity. Some will have the Eucharist administered in both
kinds, some in one, some not at all. Some will have Christ descend to
hell in respect of his soul, some only in his power, some in his
divinity; some in his body, some not at all. Some by hell understand the
place of the damned, some _limbus partum_, others the wrath of God,
others the grave. Some will make Christ two persons, some give him but
one nature and one will; some affirming him to be only God, some only
man, some made up of both, some altogether deny him. Some will have his
body come from Heaven, some from the Virgin, some from the elements.
Some will have our souls mortal, some immortal; some bring them into the
body by infusion, some by traduction. Some will have souls created.
before the world, some after; some will have them created altogether,
others severally; some will have them corporeal, some incorporeal; some
of the substance of God, some of the substance of the body. So
infinitely are men's conceits distracted with a variety of opinions,
whereas _there is but one Truth_, which every man aims at, but few
attain it; every man thinks he hath it, and yet few enjoy it.' [27:1]
The chiefs of these sects are, for the most part, ridiculously
intolerant; so many small Popes, who fancy that whomsoever they bind on
earth shall be bound in heaven, and whomsoever they loose on earth shall
be loosed in heaven. They remorselessly cobble the true faith, without
which to their 'sole exclusive heaven,' none can be admitted;
As if religion were intended,
For nothing else but to be mended,
and rarely seem so happy as when promising eternal misery to those who
reject their chimeras. Even Dissenting ministers, from whom better
things might be expected, have been heard to declare at public meetings,
called by themselves for the purpose of sympathising with, and
supporting one of themselves who was suffering for 'conscience sake,'
that when they spoke of liberty to express opinions, they meant such
liberty for religionists, not irreligionists. When learned and 'liberal'
Dissenters gratuitously confess this species of faith, none have a right
to be surprised that the 'still small voice of truth' should be drowned
amid the clamour of fanaticism, or that Atheists should be so recklessly
villified.
But wisdom, we read, is justified of her children; and to the wise of
every nation the Atheist confidently appeals. He rejects religion,
because religion is based on principles of imaginative ignorance. Bailly
defines it as 'the worship of the unknown, piety, godliness, humility,
before the _unknown_.' Lavater as 'Faith in the supernatural, invisible,
_unknown_.' Vauvenargus as 'the duties of men towards the _unknown_.'
Dr. Johnson as 'Virtue founded upon reverence of the unknown, and
expectation of future rewards and punishments.' Rivarol as 'the science
of serving the _unknown_.' La Bruyere as 'the respectful fear of the
unknown.' Du Marsais, as 'the worship of the _unknown_, and the practice
of all the virtues.' Walker as 'Virtue founded upon reverence of the
_unknown_, and expectation of rewards or punishments: a system of divine
faith and worship as opposed to other systems.' De Bonald as 'Social
intercourse between man and the _unknown_.' Rees as 'the worship or
homage that is due to the _unknown_ as creator, preserver, and with
Christians as redeemer of the world.' Lord Brougham as 'the subject of
the science called Theology:' a science he defines as 'the knowledge and
attributes of the _unknown_;' which definitions agree in making the
essential principle of religion a principle of ignorance. That they are
sufficiently correct definitions will not be disputed, and upon them the
Atheist is satisfied to rest his case. To him the worship or adoration
of what is confessedly _unknown_ is mere superstition; and to him
professors of theology are 'artists in words,' who pretend to teach what
nobody has any conception of. Now, such persons may be well-intentioned;
but their wisdom is by no means apparent. They must be wonderfully
deficient of the invaluable sense so falsely called 'common.' Idolisers
of 'thingless names,' they set at naught the admirable dictum of Locke,
that it is 'unphilosophic to suppose names in books signify real
entities in nature, unless we can frame clear and distinct ideas of
those entities.'
Theists of every class would do well to calmly and fully consider this
rule of philosophising, for it involves nothing less than the
destruction of belief in the supernatural. The Jupiter of Mythologic
History, the Allah of Alkoran, and the Jehovah of 'Holy Scripture,' if
entities at all, are assuredly entities that baffle human conception. To
'frame clear and distinct ideas of them' is impossible. In respect to
the attribute of _unknowability_ all Gods are alike. They are all
supernatural; and the merely natural cannot attach rational ideas to
names assumed to stand for something above nature. It is easy to talk
about seeing the Creator in creation, looking through nature up to
nature's God, and the like, but very difficult to have any idea whatever
of a God without body, parts, or passions; that is to say, the God set
forth in one of the Church of England's Thirty-Nine Articles.
No such God can be believed to exist by reasoners who rigidly abide by
John Locke's rule of philosophising, and if it be urged that he, the
author of the rule, was a Theist and a Christian--our answer is, that in
such case, like many other philosophers, he practically gave the lie to
his own best precept.
Books have been written to exhibit the difficulties of (what priests
choose to call) Infidelity; and without doubt unbelief _has_ its
difficulties. But according to a universally recognised rule of
philosophising, of two difficulties we are in all cases to choose the
least. From a rule so palpably just no one can reasonably depart, and
the Atheist, while freely admitting a great difficulty on his own side,
is satisfied there can be demonstrated an infinitely greater difficulty
on the side of his opponents. The Atheist labours to convince mankind
they are not warranted by the general course of Nature in assigning to
it a Cause, inasmuch as it is more in accordance with experience to
suppose Nature the uncaused cause, than to imagine, as religionists do,
that there is an uncaused cause of Nature.
Theologians ask, who created Nature? without adducing satisfactory
evidence that Nature was created, and without reflecting that if it is
difficult to believe Nature self-existent, it is much more difficult to
believe some self-existent Super-nature, capable of producing it. In
their anxiety to get rid of a natural difficulty, they invent a
supernatural one, and accuse Atheists of 'wilful blindness,' and
'obstinate deafness,' for not choosing so unphilosophic a mode of
explaining universal mystery. Call upon them to define their
'all-creative Deity,' and they know not what to answer. Ask them who,
what, or where He is, and at once you have them on the hip; at once you
spy their utter ignorance, and reduce them to a condition very similar
to that of Master Abraham Slender, when with stammering lips he 'sings
small like a woman.' To assume everything they are always ready; but to
prove anything concerning their Immense Supernatural, they are never
prepared. Regularly drilled to argue in a circle, they foolishly imagine
everybody else should do the same, and marvel at the man who rigidly
adheres to just rules of philosophising and considers experience of
natural derivation a far safer guide than their crude, undigested,
extravagant, contradictory notions about the confessedly _unknown_.
The rule of philosophising just adverted to--that rule which forbids us,
in any case, to choose the greater of two difficulties--is of immense
importance, and should be carefully considered by every one anxious to
arrive at correct conclusions with respect to theology. For if believers
in God do depart from that rule--if their belief necessarily involve its
violation--to persist in such belief is to persist in what is clearly
opposed to pure reason. Now, it has been demonstrated, so far as words
can demonstrate any truth whatever, that the difficulty of him who
believes Nature never had an author, is infinitely less than the
difficulty of him who believes it had a cause itself uncaused. In the
'Elements of Materialism,' an unequal but still admirable work by Dr.
Knowlton, a well-known American writer, this question of comparative
difficulty is well handled, and the Author of this Apology conceives
most satisfactorily exhausted.
'The sentiment,' says the Doctor,' that a being exists which never
commenced existence, or what is the same thing, that a being exists
which has existed from all eternity, appears to us to favour Atheism,
for if one being exist which never commenced existence--why not
another--why not the universe? It weighs nothing, says the Atheist, in
the eye of reason, to say the universe appears to man as though it were
organised by an Almighty Designer; for the maker of a thing must be
superior to the thing made; and if there be a maker of the universe
there can be no doubt, but that if such maker were minutely examined by
man, man would discover such indications of wisdom and design that it
would be more difficult for him to admit that such maker was not caused
or constructed by a pre-existing Designer, than to admit that the
universe was not caused or constructed by a Designer. But no one will
contend for an infinite series of Makers; and if, continues the Atheist,
what would, if viewed, be indications of design, are no proofs of a
designer in the one case, they are not; in the other; and as such
indications are the only evidence we have of the existence of a Designer
of the universe, we, as rational beings, contend there is no God. We do
not suppose the existence of any being, of which there is no evidence,
when such supposition, if admitted, so far from diminishing would only
increase a difficulty, which at best is sufficiently great. Surely, if a
superior being may have existed from all eternity, an inferior may have
existed from all eternity; if a great God sufficiently mighty to make a
world may have existed from all eternity, of course without beginning
and without cause, such world may have existed from all eternity,
without beginning, and without cause.' [31:1]