CHAPTER XII.

BELIEF IN GOD, AS CONNECTED WITH THE OPERATION OF CONSCIENCE.

The question stated. THE question is, whether an atheist is completely divested of the feeling of moral obligation. To those who suppose that speculative atheism is impossible, this question will appear irrelevant; for it would be useless to inquire what would be the effect of a state of mind which never can exist.

The atheist perceives right and wrong. As, however, the evidences of the actual existence of atheism are as strong as those of most other fundamental errors; and as the doctrine of certain ideas being impressed on the mind in its creation (on which the opinion that men could not become atheists was founded), is now generally exploded, it may be here taken as admitted that there are atheists in the world, 85The question proposed is therefore a proper subject for consideration. Bishop Warburton in his “Divine Legation of Moses,” seems to adopt the opinion, that a belief in the being of God, is requisite to the exercise of conscience, or the sense of moral obligation. But his reasonings on the subject are by no means satisfactory. If we may refer to the experience of the atheist himself, he will assure us, that he perceives the difference between right and wrong, as plainly as others, and that he is conscious of being under a moral obligation to pursue a virtuous course. This, however, they consider an instinctive or constitutional principle, which should be obeyed, just as our appetites and other natural propensities should be obeyed.

Intuitive perceptions not dependent on other knowledge. If there are intuitive perceptions of moral relations, when actions of a certain kind are presented to the view of the rational mind, then it is certain that conscience may and will operate, whatever may be the opinions of the person on other subjects. No one, when he contemplates an act of flagrant injustice, is conscious 86of a reference to the existence of a moral Governor, prior to his moral judgment of the quality of the action. The perception of its moral evil is as immediate as that of the colour of the sky, or the grass. Objection and answer. But how can a man feel a moral obligation, unless he admits that there is a superior to whom he is bound? how can he feel himself under a law, unless there is a law-giver? The answer is, that this part of the human constitution furnishes a conclusive argument in favour of the being of God. We have a law written within us, and from the sense of obligation to obey this law, we cannot escape. The great Creator has not left himself without a witness, in the breast of every man. It is possible that a man may be so abandoned as to believe in lies, and that he may come to disbelieve in the God that made and supports him. But he cannot obliterate the law written on his heart; he cannot divest himself of the conviction that certain actions are morally wrong; nor can he prevent the stings of remorse, when he commits sins of an enormous kind Men may, indeed, spin out refined metaphysical 87theories, and come to the conclusion that there is no difference between virtue and vice, and that these distinctions are the result of education. But let some one commit a flagrant act of injustice toward themselves, and their practical judgment will give the lie to their theoretical opinion.

Moral distinctions cannot be reasoned away. As those speculatists who argue that there is no external world, will avoid running against a post, or into the fire, as carefully as other men; so they who endeavour to reason themselves into the belief that virtue and vice are mere notions, generated by education, cannot, nevertheless, avoid perceiving that some actions are base, unjust, or ungrateful, and consequently to be disapproved of, whether committed by themselves or others.

Conscience cannot be destroyed. The inferences from what has been said are, that by no arts or course of conduct can men so eradicate the moral faculty, that there shall no longer be any sense of right and wrong. And again, it is evident that, although the belief of the existence 88of God is not necessary to the operation of conscience, yet from the existence of this faculty the existence of God may be inferred.

Dictates of conscience modified by belief in God. And finally, that although the atheist cannot destroy the moral faculty, yet the firmer the belief of God’s existence, and the clearer the knowledge of his attributes, the more distinct and forcible will be the dictates of conscience. More over, while the blindness of atheism continues there will of course be no perception of the moral duties which arise out of our relation to the great Creator; and thus the largest and most important class of moral actions will be out of view. And this is true, to a great degree in regard to the practical atheist, who forgets God habitually; he feels very little sense of obligation to worship and serve him.