If it be granted, for the mere purpose of explanation, that Spirit is an entity, we can frame 'clear and distinct ideas of'—a real though not material existence, surely no man will pretend to say an uncreated reality called Spirit, is less inexplicable than uncreated Matter. All could not have been caused or created unless nothing can be a Cause, the very notion of which involves the grossest of absurdities.
'Whatever is produced,' said Hume, 'without any cause, is produced by nothing; or, in other words, has nothing for its cause. But nothing never can be a cause no more than it can be something or equal to two right angles. By the same intuition that we perceive nothing not to be equal to two right angles, or not to be something, we perceive that it can never be a cause and consequently must perceive that every object has a real cause, of its existence. When we exclude all causes we really do exclude them, and neither suppose nothing nor the object itself to be the causes of the existence, and consequently can draw no argument from the absurdity of these suppositions to prove the absurdity of that exclusion. If everything must have a cause, it follows that upon the exclusion of other causes we must accept of the object itself or nothing as causes. But it is the very point in question whether everything must have a cause or not, and therefore, according to all just reasoning ought not to be taken for granted. [40:1]
This reasoning amounts to logical demonstration (if logical demonstration there can be) of a most essential truth, which in all ages has been obstinately set at nought by dabblers in the supernatural. It demonstrates that something never was, never can be caused by nothing, which can no more be a cause, properly so called, than 'it can be something, or equal to two right angles;' and therefore that everything could not have had a cause which the reader has seen is the very point assumed by Theists—the very point on which as a pivot they so merrily and successfully turn their fine metaphysical theories, and immaterial systems.
The universe, quoth they, must have had a cause, and that cause must have been a First Cause, or cause number one, because nothing can exist of itself. Oh, most lame and impotent conclusion! How in consistency can they declare nothing can exist without a cause in the teeth of their oft repeated dogma that God is uncaused. If God never commenced to be He is an uncaused existence, that is to say, exists without a cause. The difference on this point between Theists and Atheists is very palpable. The former say, Spirit can exist without a cause; the latter say Matter can exist without a cause. Whole libraries of theologic dogma would be dearly purchased by Hume's profound remark—'if everything must have a cause, it follows that upon the exclusion of other causes we must accept of the object itself or of nothing as causes.'
If the God of our Deists and Christians is not matter, what is He? Upon them devolves the difficult duty of answering that question. They are morally bound to answer it or make the humiliating confession that they 'ignorantly worship;' that with all their boasted certainty as to the existence of their 'deified error' they can furnish no satisfactory, or even intelligible account of His [41:1] nature, if indeed a supernatural or rather Unnatural Being can properly be said to have a nature.
The author of 'Good Sense' has observed, that names which may be made to mean anything in reality mean nothing. Is not God a name of this class? Our 'state puppet showmen,' as my Lord Brougham nicknamed Priests, who talk so much about Gods, forcibly remind one of that ingenious exhibitor of puppets, who, after saying to his juvenile patronisers—'Look to the right, and there you will see the lions a dewouring the dogs,' was asked—Which is the lion and which is the dogs?' to which query he replied, 'Vichever you please, my little dears, it makes no difference votsomnever.' For in exactly the same spirit do our ghostly exhibitors, they who set up the state puppet show meet the inquiries of the grown children they make so handsomely (again we are under an obligation to Lord Brougham) 'to pay for peeping.' Children of this sort would fain know what is meant by the doctrines concerning the many 'true Gods' they hear such precious rigmaroles about in Church and Conventicle, as well as the many orthodox opinions of that God, whose name is there so often 'taken in vain.' But Priests like the showman in question, answer, in language less inelegant to be sure, but substantially the same, 'Vichever you please, my little dears, it makes no difference votsomnever.'
He who declared that the word God was invented by philosophers to screen their own ignorance, taught a valuable truth, though the Author of this Apology never fails mentally to Substitute quacks for philosophers.
Saint Augustin more candid than modern theologians, said, 'God is a being whom we speak of but whom we cannot describe, and who is superior to all definitions.' Atheists on the other hand, as candidly deny there is any such being. To them it seems that the name God stands for nothing, is the archetype of nothing, explains nothing, and contributes to nothing but the perpetuation of human imbecility, ignorance and error. To them it represents neither shadow nor substance, neither phenomenon nor thing, neither what is ideal nor what is real; yet is it the name without full faith in which there could be no religion. If to the name God some rational signification cannot be attached away goes, or at least away ought to go, that belief in something supernatural which is 'the fundamental principle of all false metaphysics.' 'No such belief can for a moment be entertained by those who see in nature the cause of all effects, and treat with the contempt it merits, the preposterous notion that out of nothing at the bidding of something, of which one can make anything, started everything.
The famous Mr. Law, in his 'Appeal to all that doubt or disbelieve the truths of the Gospel,' gratuitously allows 'it is the same impossibility for a thing to be created out of nothing as by nothing,' for which sensible allowance 'insane philosophy' owes him much. Indeed the dogma, if true, proves all religion false, for it strikes full at belief in a God, a belief which, it cannot be too often repeated, is to religion what blood is to the brain and oxygen to the blood.
Materialism is hated by priests, because no consistent Materialist can stop short of disbelief in God. He believes in Nature and Nature alone. By Nature he understands unity. The ONE which; includes all, and is all.