I did say that "the universe is natural," but I did not say that "it came into being of its own accord"; neither did I say that "it made its own laws and afterward improved itself." The universe, according to my idea, is, always was, and forever will be. It did not "come into being," it is the one eternal being,—the only thing that ever did, does, or can exist. It did not "make its own laws." We know nothing of what we call the laws of nature except as we gather the idea of law from the uniformity of phenomena springing from like conditions. To make myself clear: Water always runs down-hill. The theist says that this happens because there is behind the phenomenon an active law. As a matter of fact, law is this side of the phenomenon. Law does not cause the phenomenon, but the phenomenon causes the idea of law in our minds; and this idea is produced from the fact that under like circumstances the same phenomenon always happens. Mr. Black probably thinks that the difference in the weight of rocks and clouds was created by law; that parallel lines fail to unite only because it is illegal that diameter and circumference could have been so made that it would be a greater distance across than around a circle; that a straight line could enclose a triangle if not prevented by law, and that a little legislation could make it possible for two bodies to occupy the same space at the same time. It seems to me that law cannot be the cause of phenomena, but is an effect produced in our minds by their succession and resemblance. To put a God back of the universe, compels us to admit that there was a time when nothing existed except this God; that this God had lived from eternity in an infinite vacuum, and in absolute idleness. The mind of every thoughtful man is forced to one of these two conclusions: either that the universe is self-existent, or that it was created by a self-existent being. To my mind, there are far more difficulties in the second hypothesis than in the first.
Of course, upon a question like this, nothing can be absolutely known. We live on an atom called Earth, and what we know of the infinite is almost infinitely limited; but, little as we know, all have an equal right to give their honest thought. Life is a shadowy, strange, and winding road on which we travel for a little way—a few short steps—-just from the cradle, with its lullaby of love, to the low and quiet way-side inn, where all at last must sleep, and where the only salutation is—Good-night.
I know as little as any one else about the "plan" of the universe; and as to the "design," I know just as little. It will not do to say that the universe was designed, and therefore there must be a designer. There must first be proof that it was "designed." It will not do to say that the universe has a "plan," and then assert that there must have been an infinite maker. The idea that a design must have a beginning and that a designer need not, is a simple expression of human ignorance. We find a watch, and we say: "So curious and wonderful a thing must have had a maker." We find the watch-maker, and we say: "So curious and wonderful a thing as man must have had a maker." We find God, and we then say: "He is so wonderful that he must not have had a maker." In other words, all things a little wonderful must have been created, but it is possible for something to be so wonderful that it always existed. One would suppose that just as the wonder increased the necessity for a creator increased, because it is the wonder of the thing that suggests the idea of creation. Is it possible that a designer exists from all eternity without design? Was there no design in having an infinite designer? For me, it is hard to see the plan or design in earthquakes and pestilences. It is somewhat difficult to discern the design or the benevolence in so making the world that billions of animals live only on the agonies of others. The justice of God is not visible to me in the history of this world. When I think of the suffering and death, of the poverty and crime, of the cruelty and malice, of the heartlessness of this "design" and "plan," where beak and claw and tooth tear and rend the quivering flesh of weakness and despair, I cannot convince myself that it is the result of infinite wisdom, benevolence, and justice.
Most Christians have seen and recognized this difficulty, and have endeavored to avoid it by giving God an opportunity in another world to rectify the seeming mistakes of this. Mr. Black, however, avoids the entire question by saying: "We have neither jurisdiction nor capacity to rejudge the justice of God." In other words, we have no right to think upon this subject, no right to examine the questions most vitally affecting human kind. We are simply to accept the ignorant statements of barbarian dead. This question cannot be settled by saying that "it would be a mere waste of time and space to enumerate the proofs which show that the Universe was created by a preexistent and self-conscious Being." The time and space should have been "wasted," and the proofs should have been enumerated. These "proofs" are what the wisest and greatest are trying to find. Logic is not satisfied with assertion. It cares nothing for the opinions of the "great,"—nothing for the prejudices of the many, and least of all for the superstitions of the dead. In the world of Science, a fact is a legal tender. Assertions and miracles are base and spurious coins. We have the right to rejudge the justice even of a god. No one should throw away his reason—the fruit of all experience. It is the intellectual capital of the soul, the only light, the only guide, and without it the brain becomes the palace of an idiot king, attended by a retinue of thieves and hypocrites.
Of course it is admitted that most of the Ten Commandments are wise and just. In passing, it may be well enough to say, that the commandment, "Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth," was the absolute death of Art, and that not until after the destruction of Jerusalem was there a Hebrew painter or sculptor. Surely a commandment is not inspired that drives from the earth the living canvas and the breathing stone—leaves all walls bare and all the niches desolate. In the tenth commandment we find woman placed on an exact equality with other property, which, to say the least of it, has never tended to the amelioration of her condition.
A very curious thing about these commandments is that their supposed author violated nearly every one. From Sinai, according to the account, he said: "Thou shalt not kill," and yet he ordered the murder of millions; "Thou shalt not commit adultery," and yet he gave captured maidens to gratify the lust of captors; "Thou shalt not steal," and yet he gave to Jewish marauders the flocks and herds of others; "Thou shalt not covet thy neighbor's house, nor his wife," and yet he allowed his chosen people to destroy the homes of neighbors and to steal their wives; "Honor thy father and thy mother," and yet this same God had thousands of fathers butchered, and with the sword of war killed children yet unborn; "Thou shalt not bear false witness against thy neighbor," and yet he sent abroad "lying spirits" to deceive his own prophets, and in a hundred ways paid tribute to deceit. So far as we know, Jehovah kept only one of these commandments—he worshiped no other god.
The religious intolerance of the Old Testament is justified upon the ground that "blasphemy was a breach of political allegiance," that "idolatry was an act of overt treason," and that "to worship the gods of the hostile heathen was deserting to the public enemy, and giving him aid and comfort." According to Mr. Black, we should all have liberty of conscience except when directly governed by God. In that country where God is king, liberty cannot exist. In this position, I admit that he is upheld and fortified by the "sacred" text. Within the Old Testament there is no such thing as religious toleration. Within that volume can be found no mercy for an unbeliever. For all who think for themselves, there are threatenings, curses, and anathemas. Think of an infinite being who is so cruel, so unjust, that he will not allow one of his own children the liberty of thought! Think of an infinite God acting as the direct governor of a people, and yet not able to command their love! Think of the author of all mercy imbruing his hands in the blood of helpless men, women, and children, simply because he did not furnish them with intelligence enough to understand his law! An earthly father who cannot govern by affection is not fit to be a father; what, then, shall we say of an infinite being who resorts to violence, to pestilence, to disease, and famine, in the vain effort to obtain even the respect of a savage? Read this passage, red from the heart of cruelty:
"If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods which thou hast not known, thou nor thy fathers,... thou shalt not consent unto him, nor hearken unto him, neither shalt thine eye pity him, neither shalt thou spare, neither shalt thou conceal him, but thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people; and thou shalt stone him with stones, that he die."
This is the religious liberty of the Bible. If you had lived in Palestine, and if the wife of your bosom, dearer to you than your own soul, had said: "I like the religion of India better than that of Palestine," it would have been your duty to kill her.
"Your eye must not pity her, your hand must be first upon her, and afterwards the hand of all the people." If she had said: "Let us worship the sun—the sun that clothes the earth in garments of green—the sun, the great fireside of the world—the sun that covers the hills and valleys with flowers—that gave me your face, and made it possible for me to look into the eyes of my babe—let us worship the sun," it was your duty to kill her. You must throw the first stone, and when against her bosom—a bosom filled with love for you—you had thrown the jagged and cruel rock, and had seen the red stream of her life oozing from the dumb lips of death, you could then look up and receive the congratulations of the God whose commandment you had obeyed. Is it possible that a being of infinite mercy ordered a husband to kill his wife for the crime of having expressed an opinion on the subject of religion? Has there been found upon the records of the savage world anything more perfectly fiendish than this commandment of Jehovah? This is justified on the ground that "blasphemy was a breach of political allegiance, and idolatry an act of overt treason." We can understand how a human king stands in need of the service of his people. We can understand how the desertion of any of his soldiers weakens his army; but were the king infinite in power, his strength would still remain the same, and under no conceivable circumstances could the enemy triumph.