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Is what is termed Atheism compatible with Morality? After having proved the existence of those whom the superstitious bigot, the heated theologian, the inconsequent theist, calls atheists, let us return to the calumnies which are so profusely showered upon them by the deicolists.
That is to say, the considerations which we have just adduced must, I think, in fairness be allowed to have established this position: That the system of metaphysical teleology for which we have supposed a candid theist to plead, is something more than a purely gratuitous system that it does not belong to the same category of baseless imaginings as that to which the atheist at first sight, and in view of the scientific deductions alone, might be inclined to assign it.
And, in spite of Lessing's own declarations, he endeavours to show that he was an ordinary theist, a follower of Leibnitz rather than of Spinoza. But I do not think he has made out his case. Lessing's own confession to Jacobi is unequivocal enough, and cannot well be argued away.
We may neither conceive nature itself as endowed with forces acting in view of ends, nor a praetermundane intelligence interfering in the course of nature. Either of these suppositions would be the death of natural philosophy: the hylozoist endows matter with a property which conflicts with its nature, and the theist oversteps the boundary of possible experience.
And if so, why permit sin in order to the good of the creation? Are not the perfect holiness and happiness of each and every part of the moral world better for each and every part thereof than are their contraries? And if so, are they not better for the whole? By this reply, the theist is, in our opinion, disarmed, and the sceptic victorious.
If it was really God's purpose to have a race of men and women who should be both good and wise, it remains for the theist to show in what way the plan would not have been as well served by making them at once with a sufficiency of intelligence to act in the real interests of themselves and of all around them.
Now, how very unreasonable is it in the theist, to object against Christianity, that it represents God as having acted upon a particular principle, i. e., as having appointed the innocent to suffer for the good of the guilty, when we see that he has everywhere recognised and adopted the very same principle in the government of the world?
These sublime truths, thus announced in the language of the prophet, are firmly held by his disciples, and defined with metaphysical precision by the interpreters of the Koran. A philosophic theist might subscribe the popular creed of the Mahometans; a creed too sublime, perhaps, for our present faculties.
He was very kind-hearted, and thoroughly liberal in his religious beliefs, or rather disbeliefs; but he was a strong theist. His candour was highly remarkable. He exhibited this by becoming a convert to the Descent theory, though he had gained much fame by opposing Lamarck's views, and this after he had grown old.
Thus to a theist it will no doubt appear more conceivable that the Supreme Mind should be such that in some of its attributes it resembles the human mind, while in other of its attributes among which he will place omnipresence, omnipotence, and directive agency it transcends the human mind as greatly as the latter "transcends mechanical motion;" and therefore that although it is true, as a matter of logical terminology, that we ought to designate such an entity "Not mind" or "Blank," still, as a matter of psychology, we may come nearer to the truth by assimilating in thought this entity with the nearest analogies which experience supplies, than by assimilating it in thought with any other entity such as force or matter which are felt to be in all likelihood still more remote from it in nature.
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