An Apology for Atheism | Page 5

of philosophical reasonings displayed upon any subject than those which prove the existence of Deity, and refute the fallacies of Atheists, and yet the most religious philosophers still dispute whether any man can be so blinded as to be a speculative Atheist;' 'how (continues he) shall we reconcile these contradictions? The Knight-errants who wandered about to clear the world of dragons and of giants, never entertained the least doubt with regard to the existence of these monsters.' [10:1]
The same Hume who thus pleasantly rebuked 'most religious philosophers,' was himself a true Atheist. That he lacked faith in the supernatural must be apparent to every student of his writings, which abound with reflections far from flattering to the self-love of religionists, and little calculated to advance their cause. Many Deists have been called Atheists: among others Robert Owen and Richard Carlile, both of whom professed belief in something superior to nature, something acting upon and regulating matter, though not itself material. [11:1] This something they named power. But Hume has shown we may search 'in vain for an idea of power or necessary connection in all the sources from which we would suppose it to be derived. [11:2] Owen, Carlile, and other Atheists, falsely so called, supposed power the only entity worthy of deification. They dignified it with such appellations as 'internal or external cause of all existence,' and ascribed to it intelligence, with such other honourable attributes as are usually ascribed to 'deified, error.' But Hume astonished religious philosophers by declaring that, 'while we argue from the course of nature and infer a particular intelligent cause, which first bestowed, and still preserves order in the universe, we embrace a principle which is both uncertain and useless. It is uncertain, because the subject lies entirely beyond the reach of human experience. It is useless, because our knowledge of this cause being derived entirely from the course of nature, we can never, according to the rules of just reasoning, return back from the cause with any new inference, or making additions to the common and experienced course of nature, establish any principles of conduct and behaviour. [11:3]
Nor did Hume affect to consider Christianity less repugnant to reason than any other theory or system of supernaturalism. Though confessedly fast in friendship, generous in disposition, and blameless in all the relations of life, few sincere Divines can forgive his hostility to their faith. And without doubt it was hostility eminently calculated to exhaust their stock of patience, because eminently calculated to damage their religion, which has nothing to fear from the assaults of ignorant and immoral opponents; but when assailed by men of unblemished reputation, who know well how to wield the weapons of wit, sarcasm, and solid argumentation, its priests are not without reason alarmed lest their house should be set out of order.
It would be difficult to name a philosopher at once so subtle, so profound, so bold, and so good as Hume. Notwithstanding his heterodox reputation, many learned and excellent Christians openly enjoyed his friendship. A contemporary critic recently presented the public with 'a curious instance of contrast and of parallel,' between Robertson and Hume. 'Flourishing (says he) in the same walk of literature, living in the same society at the same time; similar in their habits and generous dispositions; equally pure in their morals, and blameless in all the relations of private life: the one was a devout believer, the other a most absolute atheist, and both from deep conviction, founded upon inquiries, carefully and anxiously conducted. The close and warm friendship which subsisted between these two men, may, after what we have said, be a matter of surprise to some; but Robertson's Christianity was enlarged and tolerant, and David Hume's principles were liberal and philosophical in a remarkable degree.' [12:1]
This testimony needs no comment. It clearly tells its own tale, and ought to have the effect of throwing discredit upon the vulgar notion that disgust of all religion is incompatible with talents and virtues of the highest order; for, in the person of David Hume, the world saw absolute Atheism co-existent with genius, learning, and moral excellence, rarely, if ever, surpassed.
The unpopularity of that creed it would be vain to deny. A vast majority of mankind associate with the idea of disbelief in their Gods every thing stupid, monstrous, absurd, and atrocious. Absolute Atheism is thought by them the inseparable ally of most shocking wickedness, involving as it manifestly does that 'blasphemy against the Holy Ghost' which we are assured shall not be forgiven unto men 'neither in this world nor in that which is to come.' Educated to consider it 'an inhuman, bloody, ferocious system, equally hostile to every restraint and to every virtuous affection,' the majority of all countries detest and shun its apostles. Their horror of