Now I, and many other Agnostics, believe that faith, in this sense, is an abomination; and though we do not indulge in the luxury of self-righteousness so far as to call those who are not of our way of thinking hard names, we do feel that the disagreement between ourselves and those who hold this doctrine is even more moral than intellectual.  It is desirable there should be an end of any mistakes on this topic.  If our clerical opponents were clearly aware of the real state of the case, there would be an end of the curious delusion, which often appears between the lines of their writings, that those whom they are so fond of calling “Infidels” are people who not only ought to be, but in their hearts are, ashamed of themselves.  It would be discourteous to do more than hint the antipodal opposition of this pleasant dream of theirs to facts.

The clerics and their lay allies commonly tell us, that if we refuse to admit that there is good ground for expressing definite convictions about certain topics, the bonds of human society will dissolve and mankind lapse into savagery.  There are several answers to this assertion.  One is that the bonds of human society were formed without the aid of their theology; and, in the opinion of not a few competent judges, have been weakened rather than strengthened by a good deal of it.  Greek science, Greek art, the ethics of old Israel, the social organisation of old Rome, contrived to come into being, without the help of any on who believed in a single distinctive article of the simplest of the Christian creeds.  The science, the art, the jurisprudence, the chief political and social theories, of the modern world have grown out of those of Greece and Rome—­not by favour of, but in the teeth of the fundamental teachings of early Christianity, to which science, art, and any serious occupation with the things of this world, were alike despicable.

Again, all that is best in the ethics of the modern world, in so far as it has not grown out of Greek thought, or Barbarian manhood, is the direct development of the ethics of old Israel.  There is no code of legislation, ancient or modern, at once so just and so merciful, so tender to the weak and poor, as the Jewish law; and, if the Gospels are to be trusted, Jesus of Nazareth himself declared that he taught nothing but that which lay implicitly, or explicitly, in the religious and ethical system of his people.

And the scribe said unto him, Of a truth, Teacher, thou hast well said that he is one; and there is none other but he, and to love him with all the heart, and with all the understanding, and with all the strength, and to love his neighbour as himself, is much more than all whole burnt offerings and sacrifices. (Mark xii. 32, 33.)

Here is the briefest of summaries of the teaching of the prophets of Israel of the eighth century; does the Teacher, whose doctrine is thus set forth in his presence, repudiate the exposition?  Nay; we are told, on the contrary, that Jesus saw that he “answered discreetly,” and replied, “Thou art not far from the kingdom of God.”