passage is worth handing down as his theory of the Greek myth – as a specimen of the astounding ignorance which was possible in a metropolitan preacher, a. d. 1854. And if he does not believe them.. The inference must then be, that he thinks delicate veracity about the ancient Greeks is not a Christian virtue, but only a “splendid sin” of the unregenerate. This inference is rendered the more probable by our finding, a little further on, that he is not more scrupulous about the moderns, if they come under his definition of “Infidels.” But the passage we are about to quote in proof of this has a worse quality than its discrepancy with fact. Who that has a spark of generous feeling, that rejoices in the presence of good in a fellow-being, has not dwelt with pleasure on the thought that Lord Byron’s unhappy career was ennobled and purified toward its close by a high and sympathetic purpose, by honest and energetic efforts for his fellow-men? Who has not read with deep emotion those last pathetic lines, beautiful as the after-glow of sunset, in which love and resignation are mingled with something of a melancholy heroism? Who has not lingered with compassion over the dying scene at Missolonghi – the sufferer’s inability to make his farewell messages of love intelligible, and the last long hours of silent pain? Yet for the sake of furnishing his disciples with a “ready reply,” Dr. Cumming can prevail on himself to inoculate them with a bad-spirited falsity like the following:
“We have one striking exhibition of an infidel’s brightest thoughts, in some lines written in his dying moments by a man, gifted with great genius, capable of prodigious intellectual prowess, but of worthless principle, and yet more worthless practices – I mean the celebrated Lord Byron. He says:
“‘Though gay companions o’er the bowl
Dispel awhile the sense of ill,
Though pleasure fills the maddening soul,
The heart —the heart is lonely still.
“‘Ay, but to die, and go, alas!
Where all have gone and all must go;
To be the Nothing that I was,
Ere born to life and living woe!
“‘Count o’er the joys thine hours have seen,
Count o’er thy days from anguish free,
And know, whatever thou hast been,
Tis something better not to be.
“‘Nay, for myself, so dark my fate
Through every turn of life hath been,
Man and the world so much I hate,
I care not when I quit the scene.’”
It is difficult to suppose that Dr. Cumming can have been so grossly imposed upon – that he can be so ill-informed as really to believe that these lines were “written” by Lord Byron in his dying moments; but, allowing him the full benefit of that possibility, how shall we explain his introduction of this feebly rabid doggrel as “an infidel’s brightest thoughts?”
In marshalling the evidences of Christianity, Dr. Cumming directs most of his arguments against opinions that are either totally imaginary, or that belong to the past rather than to the present, while he entirely fails to meet the difficulties actually felt and urged by those who are unable to accept Revelation. There can hardly be a stronger proof of misconception as to the character of free-thinking in the present day, than the recommendation of Leland’s “Short and Easy Method with the Deists” – a method which is unquestionably short and easy for preachers disinclined to reconsider their stereotyped modes of thinking and arguing, but which has quite ceased to realize those epithets in the conversion of Deists. Yet Dr. Cumming not only recommends this book, but takes the trouble himself to write a feebler version of its arguments. For example, on the question of the genuineness and authenticity of the New Testament writing’s, he says: “If, therefore, at a period long subsequent to the death of Christ, a number of men had appeared in the world, drawn up a book which they christened by the name of the Holy Scripture, and recorded these things which appear in it as facts when they were only the fancies of their own imagination, surely the Jews would have instantly reclaimed that no such events transpired, that no such person as Jesus Christ appeared in their capital, and that their crucifixion of Him, and their alleged evil treatment of his apostles, were mere fictions.” 6 It is scarcely necessary to say that, in such argument as this, Dr. Cumming is beating the air. He is meeting a hypothesis which no one holds, and totally missing the real question. The only type of “infidel” whose existence Dr. Cumming recognizes is that fossil personage who “calls the Bible a lie and a forgery.” He seems to be ignorant – or he chooses to ignore the fact – that there is a large body of eminently instructed and earnest men who regard the Hebrew and Christian Scriptures as a series of historical documents, to be dealt with according to the rules of historical criticism, and that an equally large number of men, who are not historical critics, find the dogmatic scheme built on the letter of the Scriptures opposed to their profoundest moral convictions. Dr. Cumming’s infidel is a man who, because his life is vicious, tries to convince himself that there is no God, and that Christianity is an imposture, but who is all the while secretly conscious that he is opposing the truth, and cannot help “letting out” admissions “that the Bible is the Book of God.” We are favored with the following “Creed of the Infidel:”
“I believe that there is no God, but that matter is God, and God is matter; and that it is no matter whether there is any God or not. I believe also that the world was not made, but that the world made itself, or that it had no beginning, and that it will last forever. I believe that man is a beast; that the soul is the body, and that the body is the soul; and that after death there is neither body nor soul. I believe there is no religion, that natural religion is the only religion, and all religion unnatural. I believe not in Moses; I believe in the first philosophers. I believe not in the evangelists; I believe in Chubb, Collins, Toland, Tindal, and Hobbes. I believe in Lord Bolingbroke, and I believe not in St. Paul. I believe not in revelation; I believe in tradition; I believe in the Talmud; I believe in the Koran; I believe not in the Bible. I believe in Socrates; I believe in Confucius; I believe in Mahomet; I believe not in Christ. And lastly, I believe in all unbelief.”
The intellectual and moral monster whose creed is this complex web of contradictions, is, moreover, according to Dr. Cumming, a being who unites much simplicity and imbecility with his Satanic hardihood – much tenderness of conscience with his obdurate vice. Hear the “proof:”
“I once met with an acute and enlightened infidel, with whom I reasoned day after day, and for hours together; I submitted to him the internal, the external, and the experimental evidences, but made no impression on his scorn and unbelief. At length I entertained a suspicion that there was something morally, rather than intellectually wrong, and that the bias was not in the intellect, but in the heart; one day therefore I said to him, ‘I must now state my conviction, and you may call me uncharitable, but duty compels me; you are living in some known and gross sin.’ The man’s countenance became pale; he bowed and left me.” – “Man. of Evidences,” p. 254.
Here we have the remarkable psychological phenomenon of an “acute and enlightened” man who, deliberately purposing to indulge in a favorite sin, and regarding the Gospel with scorn and unbelief, is, nevertheless, so much more scrupulous than the majority of Christians, that he cannot “embrace sin and the Gospel simultaneously;” who is so alarmed at the Gospel in which he does not believe, that he cannot be easy without trying to crush it; whose acuteness and enlightenment suggest to him, as a means of crushing the Gospel, to argue from day to day with Dr. Cumming; and who is withal so naïve that he is taken by surprise when Dr. Cumming, failing in argument, resorts to accusation, and so tender in conscience that, at the mention of his sin, he turns pale and leaves the spot. If there be any human mind in existence capable of holding Dr. Cumming’s “Creed of the Infidel,” of at the same time believing in tradition and “believing
“Man of Ev.” p. 81.
