and inutility of all search for absolute truth. The Order of Nature is doubtless very imperfect in every respect; but its production is far more compatible with the hypothesis of an intelligent Will than with that of a blind mechanism. Persistent atheists therefore would seem to be most illogical of theologists: because they occupy themselves with theological problems, and yet reject the only appropriate method of handling them. But the fact is that pure Atheism even in the present day is very rare. What is called Atheism is usually a phase of Pantheism, which is really nothing but a relapse disguised under learned terms, into a vague and abstract form of Fetichism. And it is not impossible that it may lead to the reproduction in one form or other of every theological phase as soon as the check which modern society still imposes on metaphysical extravagance has become somewhat weakened. The adoption of such theories as a satisfactory system of belief, indicates a very exaggerated or rather false view of intellectual requirements, and a very insufficient recognition of moral and social wants. It is generally connected with the visionary but mischievous tendencies of ambitious thinkers to uphold what they call the empire of Reason. In the moral sphere it forms a sort of basis for the degrading fallacies of modern metaphysicians as to the absolute preponderance of self-interest. Politically, its tendency is to unlimited prolongation of the revolutionary position: its spirit is that of blind hatred to the past: and it resists all attempts to explain it on Positive principles, with a view of disclosing the future. Atheism, therefore, is not likely to lead to Positivism except in those who pass through it rapidly as the last and most short-lived of metaphysical phases. And the wide diffusion of the scientific spirit in the present day makes this passage so easy that to arrive at maturity without accomplishing it, is a symptom of a certain mental weakness, which is often connected with moral insufficiency, and is very incompatible with Positivism. Negation offers but a feeble and precarious basis for union: and disbelief in Monotheism is of itself no better proof of a mind fit to grapple with the questions of the day than disbelief in Polytheism or Fetichism, which no one would maintain to be an adequate ground for claiming intellectual sympathy. The atheistic phase indeed was not really necessary, except for the revolutionists of the last century who took the lead in the movement towards radical regeneration of society. The necessity has already ceased; for the decayed condition of the old system makes the need of regeneration palpable to all. Persistence in anarchy, and Atheism is the most characteristic symptom of anarchy, is a temper of mind more unfavourable to the organic spirit, which ought by this time to have established its influence, than sincere adhesion to the old forms. This latter is of course obstructive: but at least it does not hinder