understanding and eat up our meaning. I believe that language is given us not to be used—except upon clear compulsion.

There are two terms which especially excite religious reprobation, and one of them excites mine. I refer to Infidelity and Atheism.

Infidelity is a term I detest. It implies that you believe enough to subject you to reproach, and disbelieve enough to entitle you to be damned. It signifies disbelief too inveterate to allow you to go back to superstition, and too much timidity to carry your doubt to a definite or legitimate result. I am for thoroughness and decision. If it be criminality to disbelieve, I will put scepticism far from me. I will not even tamper with doubt. But if it be lawful to reject from the understanding whatever seems false, then I will disbelieve error as a duty, and unhesitatingly doubt whatever is doubtful.

Atheism—objectionable as it is from wanton negative associations—is a far more wholesome term. It is a defiant, militant word. There is a ring of decision about it. There is no cringing in it. It keeps no terms with superstition. It makes war, and means it. It carries you away from the noisome word-jugglery of the conventional pulpits, and brings you face to face with nature. It is a relief to get out of the crowd who believe because their neighbours do, who pray by rote, and worship through fear; and win your liberty to wander in the refreshing solitude where the heart may be honest, and the intellect free. Affirmative Atheism of the intellect is a proud, honest, intrepid, self-respecting attitude of the mind. The Negative Atheism of mere ignorance, of insensibility, of lust, and gluttony, and drunkenness, of egotism or vanity, whose talk is outrage, and whose spirit is blasphemy; this is the gross negation of God, which superstition begets in its slavery, and nurtures by its terrors. These species of Atheism I recognise only to disown and denounce them. Of these the priest is the author who preaches the natural corruption of the human heart, who inculcates the guilt of Freethought, the distrust of reason, and despair of self-reliant progress. Utterly different from this is the Atheism of reflection, which seeks for conclusive evidence, which listens reverentially for the voice of God, which weighs carefully the teachings of a thoughtful Theism; but refuses to recognise the officious, incoherent babblement of intolerant or presumptuous men. Reflective Atheism is simply a reluctant uncertainty as to the consciousness of Nature, or as to the existence of a Power over Nature. As one who will allow me the pleasure of calling him my friend, Mr. G. H. Lewes, said, all reflective Atheism is suspensive.

He invented the phrase Suspensive Atheism to describe the only form of opinion which he knew I maintained. The thoughtful Atheist wishes to perceive the whole truth of Nature, he hesitates unwillingly, and waits longingly for more light.

Let us dismiss at once that crude and evasive state which affects Atheism, and, at the same time, denies it; which says no Theist has defined Deity, and therefore the disbelief in it is an impossibility.

Affirmative Atheism may be wrong, but it is at least intelligible. It has a definite foundation, or it could claim no position, and would deserve none. It must go upon facts if it would maintain a place in the kingdom of thought, and it finds these facts in Positivism. The mind that has wandered in the torrid zones of error, thirsts ardently for the cooling draughts of positive truth. It is this sentiment which causes Freethought to take the form of Secularism, and exchanges the verbal distractions of conflicting creeds for the clear criterions of moral truth. It is the same wise impatience of metaphysical unrealities which leads to Affirmative Atheism, and explains it. A series of material and mental facts arrest the attention of one taking an unbiased and independent view of the universe, of time, and space, and matter.

There are two classes of thinkers—one who commence with ignoring Nature, seeking in something outside it for the origin of it, and who look upon the infinite processes of the worlds which people space, with the dull astonishment accorded to mere agencies, rather than with the native wonder and awe which the consciousness of original powers awakens—these are Theists.

The other class are those who regard matter as the very garment of the unknown God, to whom every spray, and pebble, and flower, and star is a marvel, a glory, and an inspiration; who, comprehending not an external cause of nature, recognise its existence, its surpassing affluence, its multitudinous marvels, and give them the first place in their wonder, study, reverence, and love—these are Affirmative Atheists.

To believe in Nature, in its self-existence, its self-subsistence, its self-action, its eternity, infinity, and materiality, and in that only, is Affirmative Atheism.* Reflective Atheism is pure inability to, realise the fact of the consciousness of the universe, or to conceive the existence of a Being over it.

To believe in something besides nature—is Theism.

To believe in the consciousness of nature—is Pantheism.

The explanation of Affirmative Atheism* here given, involves many considerations which I am not going to discuss. It is not my province here to defend, but to state the case. A definition is a map, but it is not the journey. A definition is a high road through a subject, and a high road should be a straight road: it may run out of the way of some populous towns and beautiful scenes, but it gives the means of quickest transit through a territory, from which the country can be viewed, and the traveller determine its general features.

If we have said enough for this purpose, we may attempt to trace the limits of our subject. The road through every high question lies over precipices. Every great question has its Mont Blancs. The higher you climb the deeper the chasms on the right hand and on the left. The Roman Catholic makes worship an art, and abject submission a duty. To relieve you of anxiety he deprives the mind of initiation and freedom. The Protestant concedes you private judgment, and surrounds you by a social despotism lest you should use it. He substitutes a creed for the Church. The Church is a cell, and the creed is a cage. The cage is lighter, more airy, and less repulsive than the cell, but the imprisonment is complete in both.

Mere Atheism inculcates freedom and intrepidity of the understanding, but may land you in negation, in dogmatism, in denunciation, in irreverence. These are the chasms that lie in the path of mere Atheism. The traveller who passes into these is lost. To avoid this danger we must keep within the limits naturally prescribed to Affirmative Atheism, which are:—

1. Positivism in Principle.

2. Exactness in Profession of Opinion.

3. Dispassionateness in Judgment.

4. Humanism in Conception.

1. The Positivist conception of Atheism exhibits the limits which modern thought has impressed upon it. Affirmative Atheism asserts the realism of Nature; Theism denies it. Theism refuses to recognise the self-existence, the self-action, the self-subsistence, eternity, and infinity of the universe. Theism is the negation of Nature. It is a species of impiety towards nature, and supplants, by an artificial superstition, the instinctive reverence of the human heart.

Modern Atheism is falsely regarded as a mere negation, as a species of criminal vacuity of the understanding. To correct this idea is to win for these opinions attention if not assent. The negation of any error is useful, but it should be followed by its complement of positive truth. All mere negative subjects are like the