Ernestyna Potowska Rose
DEFENCE OF ATHEISM
This
lecture was delivered in Mercantile Hall, Boston, on April l0, 1861,
and was later published in pamphlet form by the F P Mendip, (Boston)
Investigator office. This is its first appearance in book form
- from Women Without Religion"No Gods,No Masters" edited by
Annie Laurie Gaylor and published by the Freedom From Religion
Foundation
MY
FRIENDS: -IN UNDERTAKING THE INQUIRY of the existence of a God, I am
fully conscious of the difficulties I have to encounter. I am well
aware that the very question produces in most minds a feeling of awe,
as if stepping on forbidden ground, too holy and sacred for mortals
to approach. The very question strikes them with horror, and it is
owing to this prejudice so deeply implanted by education, and also
strengthened by public sentiment, that so few are willing to give it
a fair and impartial investigation, knowing but too well that it
casts a stigma and reproach upon any person bold enough to undertake
the task, unless his previously known opinions are a guarantee that
his conclusions would be in accordance and harmony with the popular
demand. But believing as I do, that Truth only is beneficial, and
Error, from whatever source, and under whatever name, is pernicious
to man, I consider no place too holy, no subject too sacred, for
man's earnest investigation; for by so doing only can we arrive at
Truth, learn to discriminate it from Error, and be able to accept the
one and reject the other.
Nor
is this the only impediment in the way of this inquiry. The question
arises. Where shall we begin? We have been told, that "by
searching none can find out God," which has so far proved true;
for, as yet, no one has ever been able to find him. The most
strenuous believer has to acknowledge that it is only a belief, but
he knows nothing on the subject. Where, then, shall we search for his
existence? Enter the material world; ask the Sciences whether they
can disclose the mystery? Geology speaks of the structure of the
Earth, the formation of the different strata, of coal, of granite, of
the whole mineral kingdom.-It reveals the remains and traces of
animals long extinct, but gives us no clue whereby we may prove the
existence of a God.
Natural
history gives us a knowledge of the animal kingdom in general; the
different organisms, structures, and powers of the various species.
Physiology teaches the nature of man, the laws that govern his being,
the functions of the vital organs, and the conditions upon which
alone health and life depend. ... But in the whole animal
economy-though the brain is considered to be a "microcosm,"
in which may be traced a resemblance or relationship with everything
in Nature-not a spot can be found to indicate the existence of a God.
Mathematics
lays the foundation of all the exact sciences. It teaches the art of
combining numbers, of calculating and measuring distances, how to
solve problems, to weigh mountains, to fathom the depths of the
ocean; but gives no directions how to ascertain the existence of a
God.
Enter
Nature's great laboratory-Chemistry.-She will speak to you of the
various elements, their combinations and uses, of the gases
constantly evolving and combining in different proportions, producing
all the varied objects, the interesting and important phenomena we
behold. She proves the indestructibility of matter, and its inherent
property-motion; but in all her operations, no demonstrable fact can
be obtained to indicate the existence of a God.
Astronomy
tells us of the wonders of the Solar System-the eternally revolving
planets, the rapidity and certainty of their motions, the distance
from planet to planet, from star to star. It predicts with
astonishing and marvellous precision the phenomena of eclipses, the
visibility upon our Earth of comets, and proves the immutable law of
gravitation, but is entirely silent on the existence of a God.
In
fine, descend into the bowels of the Earth, and you will learn what
it contains; into the depths of the ocean, and you will find the
inhabitants of the great deep; but neither in the Earth above, nor
the waters below, can you obtain any knowledge of his existence.
Ascend into the heavens, and enter the "milky way," go from
planet to planet to the remotest star, and ask the eternally
revolving systems, Where is God? and Echo answers, Where?
The
Universe of Matter gives us no record of his existence. Where next
shall we search? Enter the Universe of Mind, read the millions of
volumes written on the subject, and in all the speculations, the
assertions, the assumptions, the theories, and the creeds, you can
only find Man stamped in an indelible impress his own mind on every
page. In describing his God, he delineated his own character: the
picture he drew represents in living and ineffaceable colours the
epoch of his existence-the period he lived in. It was a great mistake
to say that God made man in his image. Man, in all ages, made his God
in his own image; and we find that just in accordance with his
civilization, his knowledge, his experience, his taste, his
refinement, his sense of right, of justice, of freedom, and humanity,
so has he made his God. But whether coarse or refined; cruel and
vindictive, or kind and generous; an implacable tyrant, or a gentle
and loving father; it still was the emanation of his own mind-the
picture of himself.
But,
you ask, how came it that man thought or wrote about God at all? The
answer is very simple. Ignorance is the mother of Superstition. In
proportion to man's ignorance is he superstitious-does he believe in
the mysterious. The very name has a charm for him. Being unacquainted
with the nature and laws of things around him, with the true causes
of the effects he witnessed, he ascribed them to false ones-to
supernatural agencies. The savage, ignorant of the mechanism of a
watch, attributes the ticking to a spirit. The so-called civilized
man, equally ignorant of the mechanism of the Universe, and the laws
which govern it, ascribes it to the same erroneous cause. Before
electricity was discovered, a thunderstorm was said to come from the
wrath of an offended Deity. To this fiction of man's uncultivated
mind, has been attributed all of good and of evil, of wisdom and of
folly. Man has talked about him, written about him, disputed about
him, fought about him,-sacrificed himself, and extirpated his fellow
man. Rivers of blood and oceans of tears have been shed to please
him, yet no one has ever been able to demonstrate his existence.
But
the Bible, we are told, reveals this great mystery. Where Nature is
dumb, and Man ignorant, Revelation speaks in the authoritative voice
of prophecy. Then let us see whether that Revelation can stand the
test of reason and of truth. God, we are told, is omnipotent,
omniscient, omnipresent,-all wise, all just, and all good; that he is
perfect. So far, so well; for less than perfection were unworthy of a
God. The first act recorded of him is, that he created the world out
of nothing; but unfortunately the revelation of
Science-Chemistry-which is based not on written words, but
demonstrable facts, says that Nothing has no existence, and therefore
out of Nothing, Nothing could be made. Revelation tells us that the
world was created in six days. Here Geology steps in and says, that
it requires thousands of ages to form the various strata of the
earth. The Bible tells us that the earth was flat and stationary, and
the sun moves around the earth. Copernicus and Galileo flatly deny
this flat assertion, and demonstrate by Astronomy that the earth is
spherical, and revolves around the sun. Revelation tells us that on
the fourth day God created the sun, moon, and stars. This, Astronomy
calls a moon story, and says that the first three days, before the
great torchlight was manufactured and suspended in the great lantern
above, must have been rather dark.
The
division of the waters above from the waters below, and the creation
of the minor objects, I pass by, and come at once to the sixth day.
Having
finished, in five days, this stupendous production, with its mighty
mountains, its vast seas, its fields and woods; supplied the waters
with fishes-from the whale that Jonah swallowed to the little Dutch
herring; peopled the woods with inhabitants-from the tiger, the lion,
the bear, the elephant with his trunk, the dromedary with his hump,
the deer with his antlers, the nightingale with her melodies, down to
the serpent which tempted mother Eve; covered the fields with
vegetation, decorated the gardens with flowers, hung the trees with
fruits; and surveying this glorious world as it lay spread out like a
map before him, the question naturally suggested itself. What is it
all for, unless there were beings capable of admiring, of
appreciating, and of enjoying the delights this beautiful world could
afford? And suiting the action to the impulse, he said, "Let us
make man." "So God created man in his own image; in the
image of God created he him, male and female created he them."
I
presume by the term "image" we are not to understand a near
resemblance of face or form, but in the image or likeness of his
knowledge, his power, his wisdom, and perfection. Having thus made
man, he placed him (them) in the garden of Eden-the loveliest and
most enchanting spot at the very head of creation, and bade them
(with the single restriction not to eat of the tree of knowledge), to
live, to love, and to be happy.
What
a delightful picture, could we only rest here! But did these beings,
fresh from the hand of omnipotent wisdom, in whose image they were
made, answer the great object of their creation? Alas! no. No sooner
were they installed in their Paradises home, than they violated the
first, the only injunction given them, and fell from their high
estate; and not only they, but by a singular justice of that very
merciful Creator, their innocent posterity to all coming generations,
fell with them! Does that bespeak wisdom and perfection in the
Creator, or in the creature? But what was the cause of this
tremendous fall, which frustrated the whole design of the creation?
The Serpent tempted mother Eve, and she, like a good wife, tempted
her husband. But did God not know when he created the Serpent, that
it would tempt the woman, and that she was made out of such frail
materials, (the rib of Adam,) as not to be able to resist the
temptation? If he did not know, then his knowledge was at fault; if
he did, but could not prevent that calamity, then his power was at
fault; if he knew and could, but would not, then his goodness was at
fault. Choose which you please, and it remains alike fatal to the
rest.
Revelation
tells us that God made man perfect, and found him imperfect; then he
pronounced all things good, and found them most desperately bad. "And
God saw that the wickedness of man was great in the earth, and that
every imagination of the thought of his heart was evil continually.
And it repented the Lord that he had made man on the earth, and it
grieved him at his heart." "And the Lord said, I will
destroy man whom I have created, from the face of the earth; both man
and beasts, and the creeping things, and the fowls of the air, for it
repenteth me that I have made them." So he destroyed everything,
except Noah with his family, and a few household pets. Why he saved
them is hard to say, unless it was to reserve materials as stock in
hand to commence a new world with; but really, judging of the
character of those he saved, by their descendants, it strikes me it
would have been much better, and given him far less trouble, to have
let them slip also, and with his improved experience made a new world
out of fresh and superior materials.
As
it was, this wholesale destruction even, was a failure. The world was
not one jot better after the flood than before. His chosen children
were just as bad as ever, and he had to send his prophets, again and
again, to threaten, to frighten, to coax, to cajole, and to flatter
them into good behaviour. But all to no effect. They grew worse and
worse; and having made a covenant with Noah after he had sacrificed
of "every clean beast and of every clean fowl,"-"The
Lord smelt the sweet savour; and the Lord said in his heart, I will
not again curse the ground any more for man's sake; for the
imagination of man's heart is evil from his youth; neither will I
again smite any more everything living, as I have done." And so
he was forced to resort to the last sad alternative of sending "his
only begotten son," his second self, to save them. But alas!
"his own received him not," and so he was obliged to adopt
the Gentiles, and die to save the world. Did he succeed, even then?
Is the world saved? Saved! From what? From ignorance? It is all
around us. From poverty, vice, crime, sin, misery, and shame? It
abounds everywhere. Look into your poor-houses, your prisons, your
lunatic asylums; contemplate the whip, the instruments of torture,
and of death; ask the murderer, or his victim; listen to the ravings
of the maniac, the shrieks of distress, the groans of despair; mark
the cruel deeds of the tyrant, the crimes of slavery, and the
suffering of the oppressed; count the millions of lives lost by fire,
by water, and by the sword; measure the blood spilled, the tears
shed, the sighs of agony drawn from the expiring victims on the altar
of fanaticism;-and tell me from what the world was saved? And why was
it not saved? Why does God still permit these horrors to afflict the
race? Does omniscience not know it? Could omnipotence not do it?
Would infinite wisdom, power, and goodness allow his children thus to
live, to suffer, and to die? No! Humanity revolts against such a
supposition.
Ah!
not now, not here, says the believer. Hereafter will he save them.
Save them hereafter! From what? From the apple eaten by our mother
Eve? What a mockery! If a rich parent were to let his children live
in ignorance, poverty, and wretchedness, all their lives, and hold
out to them the promise of a fortune at some time hereafter, he would
justly be considered a criminal, or a madman. The parent is
responsible to his offspring the Creator to the creature.
The
testimony of Revelation has failed. Its account of the creation of
the material world is disproved by science. Its account of the
creation of man in the image of perfection, is disproved by its own
internal evidence. To test the Bible God by justice and benevolence,
he could not be good; to test him by reason and knowledge, he could
not be wise; to test him by the light of the truth, the rule of
consistency, we must come to the inevitable conclusion that, like the
Universe of matter and of mind, this pretended Revelation has also
failed to demonstrate the existence of a God.
Methinks
I hear the believer say, you are unreasonable; you demand an
impossibility; we are finite, and therefore cannot understand, much
less define and demonstrate the infinite. Just so! But if I am
unreasonable in asking you to demonstrate the existence of the being
you wish me to believe in, are you not infinitely more unreasonable
to expect me to believe-blame, persecute, and punish me for not
believing-in what you have to acknowledge you cannot understand?
But,
says the Christian, the world exists, and therefore there must have
been a God to create it. That does not follow. The mere fact of its
existence does not prove a Creator.
Then
how came the Universe into existence? We do not know but the
ignorance of man is certainly no proof of the existence of a God. Yet
upon that very ignorance has it been predicated, and is maintained.
From the little knowledge we have, we are justified in the assertion
that the Universe never was created, from the simple fact that not
one atom of it can ever be annihilated. To suppose a Universe
created, is to suppose a time when it did not exist, and that is a
self-evident absurdity. Besides, where was the Creator before it was
created? Nay, where is he now? Outside of that Universe, which means
the all in all, above, below, and around? That is another absurdity.
Is he contained within? Then he can be only a part, for the whole
includes all the parts. If only a part, then he could not be its
Creator, for a part cannot create the whole. But the world could not
have made itself. True; nor could God have made himself; and if you
must have a God to make the world, you will be under the same
necessity to have another to make him, and others still to make them,
and so on until reason and common sense are at a stand-still.
The
same argument applies to a First Cause. We can no more admit of a
first than a last cause. What is a first cause? The one immediately
preceding the last effect, which was an effect to a cause in its
turn-an effect to causes, themselves effects. All we know is an
eternal chain of cause and effect, without beginning as without end.
But
is there no evidence of intelligence, of design, and consequently of
a designer? I see no evidence of either. What is intelligence? It is
not a thing, a substance, an existence in itself, but simply a
property of matter, manifesting itself through organizations. We have
no knowledge of, nor can we conceive of, intelligence apart from
organized matter; and we find that from the smallest and simplest
insect, through all the links and gradations in Nature's great chain,
up to Man-just in accordance with the organism, the amount, and
quality of brain, so are the capacities to receive impressions, the
power to retain them, and the abilities to manifest and impart them
to others; namely, to have its peculiar nature cultivated and
developed, so as to bear mental fruits, just as the cultivated earth
bears vegetation-physical fruits. Not being able to recognize an
independent intelligence, I can perceive no design or designer except
in the works of man.
But,
says Paley, does the watch not prove a watchmaker- a design, and
therefore a designer? How much more then does the Universe? Yes; the
watch shows design, and the watchmaker did not leave us in the dark
on the subject, but clearly and distinctly stamped his design on the
face of the watch. Is it as clearly stamped on the Universe? Where is
the design, in the oak to grow to its majestic height? or in the
thunderbolt that rent it asunder? In the formation of the wing of the
bird, to enable it to fly, in accordance with the prompting of its
nature: or in the sportsman to shoot it down while long? In the
butterfly to dance in the sunshine: or its being crushed in the tiny
fingers of a child? Design in men's capacity for the acquisition of
knowledge, or in his groping in ignorance? In the necessity to obey
the laws of health, or in the violation of them, which produces
diseases In the desire to he happy, or in the causes that prevent it,
and make him live in toil, misery, and suffering
The
watchmaker not only stamped his design on the of the watch, but he
teaches how to wind it up when run down; how to repair the machinery
when out of order; and how to put a new spring in when the old one is
broken, and leave the watch as good as ever. Does the great
Watch-maker, as he is called, show the same intelligence and power in
keeping, or teaching others to keep, this contemplated mechanism- man
- always in good order? and when the life-spring is broken replace it
with another, and leave him just the same? If an Infinite
Intelligence deigned man to possess knowledge, he could not be
ignorant; to be healthy, he could not he diseased; to he virtuous, he
could not be vicious; to be wise, he could not act so foolish as to
trouble himself about the Gods, and neglect his own best interests.
But,
says the believer, here is a wonderful adaptation of means to ends;
the eye to see, the ear to hear etc. As, this is very wonderful; but
not one jot more so, than if the eye were made to hear, and the car
to see. The Supporters of Design use sometimes very strange
arguments. A friend of mine, a very intelligent man, with quite a
scientific taste, endeavoured once to convince me of a Providential
design, from the fact that a fish, which had always lived in the
Mammoth Cave of Kentucky, was entirely blind. Here, said he, is
strong evidence; in that dark cave, where nothing was to he seen, the
fish needed no eyes, and therefore it has none. He forgot the
demonstrable fact that the element of light is indispensable in the
formation of the organ of sight, "About which it could not be
formed, and no Providence, or Gods, could enable the fish to see.
That fish story reminds me of the Methodist preacher who proved the
wisdom and benevolence of Providence in always placing the rivers
near large cities, and death at the end of life; for Oh! my dear
hearers, said he, what would have become of us had he placed it at
the beginning?
Everything
is wonderful, and wonderful just in proportion as we are ignorant;
but that proves no "design" or "designer." But
did things come by chance? It exists only in the perverted mind of
the believer, who, while insisting that God was the cause of
everything, leaves Him without any cause. The Atheist believes as
little in the one as in the other. He knows that no effect could
exist without an adequate cause; that everything in the Universe is
governed by laws.
The
Universe is one vast chemical laboratory, in constant operation, by
her internal forces. The laws or principles of attraction, cohesion,
and repulsion, produce in never-ending succession the phenomena of
composition, decomposition, and recomposition. The how, we are too
ignorant to understand, too modest to presume, and too honest to
profess. Had man been a patient and impartial inquirer, and not with
childish presumption attributed everything he could not understand,
to supernatural causes, given names to hide his ignorance, but
observed the operations of Nature, he would undoubtedly have known
more, been wiser, and happier.
As
it is, Superstition has ever been the great impediment to the
acquisition of knowledge. Every progressive step of man clashed
against the two-edged sword of Religion, to whose narrow restrictions
he had but too often to succumb, or march onward at the expense of
interest, reputation, and even life itself.
But,
we are told, that Religion is natural; the belief in a God universal.
Were it natural, then it would indeed be universal; but it is not. We
have ample evidence to the contrary. According to Dr. Livingstone,
there are whole tribes or nations, civilized, moral, and virtuous;
yes, so honest that they expose their goods for sale without guard or
value set upon them, trusting to the honour of the purchaser to pay
its proper price.
Yet
these people have not the remotest idea of a God, and he found it
impossible to impart it to them. And in all ages of the world, some
of the most civilized, the wisest, and the best, were entire
unbelievers; only they dared not openly avow it, except at the risk
of their lives. Proscription, the torture and the stake, were found
most efficient means to seal the lips of heretics; and though the
march of progress has broken the infernal machines, and extinguished
the fires of the Inquisition, the proscription, and more refined but
not less cruel and bitter persecutions of an intolerant and bigoted
public opinion, in Protestant countries, as well as in Catholic, on
account of belief, are quite enough to prevent men from honestly
avowing their true sentiments upon the subject. Hence there are few
possessed of the moral courage of a Humboldt.
If
the belief in a god were natural, there would be no need to teach it.
Children would possess it as well as adults, the layman as the
priest, the heathen as much as the missionary. We don't have to teach
the general elements of human nature;-the five senses, seeing,
hearing, smelling, tasting, and feeling. They are universal; so would
religion be were it natural, but it is not. On the contrary, it is an
interesting and demonstrable fact, that all children are Atheists,
and were religion not inculcated into their minds they would remain
so. Even as it is, they are great sceptics, until made sensible of
the potent weapon by which religion has ever been propagated, namely,
fear-fear of the lash of public opinion here, and of jealous,
vindictive God hereafter. No; there is no religion in human nature,
nor human nature in religion. It is purely artificial, the result of
education, while Atheism is natural, and, were the human mind not
perverted and bewildered by the mysteries and follies of
superstition, would be universal.
But
the people have been made to believe that were it not for religion,
the world would be destroyed:-man would become a monster, chaos and
confusion would reign supreme. These erroneous notions conceived in
ignorance, propagated by superstition, and kept alive by an
interested and corrupt priesthood who fatten the credulity of the
public, are very difficult to be eradicated.
But
sweep all the belief in the supernatural from the face of the earth,
and the world would remain just the same. The seasons would follow
each other in their regular succession; the stars would shine in the
firmament; the sun would shed his benign and vivifying influence of
light and heat upon us; the clouds would discharge their burden in
gentle and refreshing showers; and cultivated fields would bring
forth vegetation; summer would ripen the golden grain, ready for
harvest; the trees would bear fruits; the birds would sing in
accordance with their happy instinct, and all Nature would smile as
joyously around us as ever. Nor would man degenerate, Oh! no. His
nature, too would remain the same. He would have to be obedient to
the physical, mental, and moral laws of his being, or to suffer the
natural penalty for their violation; observe the mandates of society,
or receive the punishment. His affections would be just as warm, the
love of self-preservation as strong, the desire for happiness and the
fear of pain as great. He would love freedom, justice, and truth, and
hate oppression, fraud, and falsehood, as much as ever.
Sweep
all belief in the supernatural from the globe, and you would chase
away the whole fraternity of spectres, ghosts, and hobgoblins, which
have so befogged and bewildered the human mind, that hardly a clear
ray of the light of Reason can penetrate it. You would cleanse and
purify the heart of the noxious, poisonous weeds of superstition,
with its bitter, deadly fruits-hypocrisy, bigotry, and intolerance,
and fill it with charity and forbearance towards erring humanity. You
would give man courage to sustain him in trials and misfortune,
sweeten his temper, give him a new zest for the duties, the virtues,
and the pleasures of life.
Morality
does not depend on the belief in any religion. History gives ample
evidence that the more belief the less virtue and goodness. Nor need
we go back to ancient times to see the crimes and atrocities
perpetrated under its sanction. We have enough in our own times. Look
at the present crisis-at the South with 4,000,000 of human beings in
slavery, bought and sold like brute chattels under the sanction of
religion and of God, which the Reverends Van Dykes and the Raphalls
of the North fully endorse, and the South complains that the reforms
in the North are owing to Infidelity. Morality depends on an accurate
knowledge of the nature of man, of the laws that govern his being,
the principles of right, of justice, and humanity, and the conditions
requisite to make him healthy, rational, virtuous, and happy.
The
belief in a God has failed to produce this desirable end. On the
contrary, while it could not make man better, it has made him worse;
for in preferring blind faith in things unseen and unknown to virtue
and morality, in directing his attention from the known to the
unknown, from the real to the imaginary, from the certain here to a
fancied hereafter, from the fear of himself, of the natural result of
vice and crime, to some whimsical despot, it perverted his judgment,
degraded him in his own estimation, corrupted his feelings, destroyed
his sense of right, of justice, and of truth, and made him a moral
coward and a hypocrite. The lash of a hereafter is no guide for us
here. Distant fear cannot control present passion. It is much easier
to confess your sins in the dark, than to acknowledge them in the
light; to make it up with a God you don't see, than with a man whom
you do. Besides, religion has always left a back door open for
sinners to creep out of at the eleventh hour. But teach man to do
right, to love justice, to revere truth, to be virtuous, not because
a God would reward or punish him hereafter, but because it is right;
and as every act brings its own reward or its own punishment, it
would best promote his interest by promoting the welfare of society.
Let him feel the great truth that our highest happiness consists in
making all around us happy; and it would be an infinitely truer and
safer guide for man to a life of usefulness, virtue, and morality,
than all the beliefs in all the Gods ever imagined.
The
more refined and transcendental religionists have often said to me,
if you do away with religion, you would destroy the most beautiful
element of human nature-the feeling of devotion and reverence,
ideality, and sublimity. This, too, is an error. These sentiments
would be cultivated just the same, only we would transfer the
devotion from the unknown to the known; from the Gods, who, if they
existed, could not need it, to man who does. Instead of reverencing
an imaginary existence, man would learn to revere justice and truth.
Ideality and sublimity would refine his feelings, and enable him to
admire and enjoy the ever-changing beauties of Nature; the various
and almost unlimited powers and capacities of the human mind; the
exquisite and indescribable charms of a well cultivated, highly
refined, virtuous, noble man.
But
not only have the priests tried to make the very term Atheism odious,
as if it would destroy all of good and beautiful in Nature, but some
of the reformers, not having the moral courage to avow their own
sentiments, wishing to be popular, fearing least their reforms would
be considered Infidel, (as all reforms assuredly are,) shield
themselves from the stigma, by joining in the tirade against Atheism,
and associate it with everything that is vile, with the crime of
slavery, the corruptions of the Church, and all the vices imaginable.
This is false, and they know it. Atheism protests against this
injustice. No one has a right to give the term a false, a forced
interpretation, to suit his own purposes, (this applies also to some
of the Infidels who stretch and force the term Atheist out of its
legitimate significance). As well might we use the terms
Episcopalian, Unitarian, Universalist, to signify vice and
corruption, as the term Atheist, which means simply a disbelief in a
God, because finding no demonstration of his existence, man's reason
will not allow him to believe, nor his conviction to play the
hypocrite, and profess what he does not believe. Give it its true
significance, and he will abide the consequence; but don't fasten
upon it the vices belonging to yourselves. Hypocrisy is the prolific
mother of a large family!
In
conclusion, the Atheist says to the honest conscientious believer,
Though I cannot believe in your God whom you have failed to
demonstrate, I believe in man; if I have no faith in your religion, I
have faith, unbounded, unshaken faith in the principles of right, of
justice, and humanity. Whatever good you are willing to do for the
sake of your God, I am full as willing to do for the sake of man. But
the monstrous crimes the believer perpetrated in persecuting and
exterminating his fellowman on account of difference of belief, the
Atheist, knowing that belief is not voluntary, but depends on
evidence, and therefore there can be no merit in the belief of any
religions, nor demerit in a disbelief in all of them, could never be
guilty of. Whatever good you would do out of fear of punishment, or
hope of reward hereafter, the Atheist would do simply because it is
good; and being so, he would receive the far surer and more certain
reward, springing from well-doing, which would constitute his
pleasure, and promote his happiness.
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