ly to rob his master when he is assured that both he and his master are mere throbs in the vibrations which constitute life? Agnosticism never can become the creed of the great body of any people; but should it be taught by the science and philosophy of the day, I fear its influence on the youths who might be led, not to amuse themselves with it, but by faith to receive it, would be that they would find some of the hindrances to vice removed, and perhaps some of the incentives to evil encouraged.
2. Thus far as to the influence of the philosophy on common morality. It is allowed that the system undermines all belief in the supernatural. All who know anything of it know this. But some do not realize it. The creed destroys the foundation of all religions, even the rationalistic, not only supernatural but natural theism, not only Christianity but every form of deism. Last century Franklin could say: "Here is my creed: I believe in one God the Creator of the universe; that he governs it by his providence; that he ought to be worshiped; that the most acceptable service we render him is doing good to his other children; that the soul of man is immortal, and will be treated with justice in another world respecting its conduct in this. These I take to be the fundamental points in all sound doctrine" (from letter by Hon. J. Bigelow in "New York Observer," July 3, 1879). But the superstition which clung to Franklin in the eighteenth century is all dissipated by the philosophy of this century.
Shrewd men have long seen and often said that, if Christianity be set aside, deism will soon follow. We see this already realized. Agnostics feel an avowed pleasure in pointing out the positive contradictions involved in every form of natural religion. All who adopt the system should know that they must be prepared to part with all the consolation that can be derived from religion, natural or revealed, and from all the restraints which it lays on evil conduct. Some may be rejoicing in agnosticism because it relieves them from all ghostly terrors; but it does not therefore follow that their happiness will be increased. I am aware that speculative beliefs do not always lead to corresponding practice; but their tendency is to do so, and when they do not it is because they are counteracted by opposing principles good or evil. I am sure that agnosticism, when it has time to work, will be followed by important consequences. I am not to be charged with the fallacy of arguing that, because a system is charged with bad results, it must therefore be false. I am showing that the system is false, and thus leads to prejudicial consequences—false to our nature, false to the ends of our being.
