Then not 'in vain!' Even obscurest weeds Nourish the roots of fruitfulest fair trees So from our Fortune loathed Hope proceeds The experience that may base high victories.* * W. J. Union. What 'our views' are this is not the place to state; as to some it would seem that under the pretext of a plea for Free Utterance, sentiments were obtruded upon the reader he was not forewarned to expect. I therefore limit myself to saying (and that only for the sake of others who will decline to concede free utterance until they know what has to be uttered) that whoever sees in Atheism simply the development of a negation, sees but half the truth. Even in this respect (supposing existing theological systems to be erroneous) Atheism has the merit of clearing the way for Pure Moralism--which is the other half, or positive ground of Atheism. The latest writers on the Philosophy of Religion resolve religion into _Dependance_; by which its modern theory at length coincides with its ancient practice. We venture to think that this is not salutary teaching. Life should be self-reliant. It seems to us that the light of Nature and the experience of man are anterior to the dogmas of Priests, and are the sources whence guidance and duty independently spring. The Priest breaks in upon the integrity of life, and diverts its course. He says he makes an addition to our knowledge--we do not find it so. He professes to show us the hidden mysteries of the future--we fail to see them. He simply encumbers us, and we pray him to stand aside. The responsibility of our course is our own and not his, and we have a right to be left free. Rejecting his advices, he proclaims that we reject truth, honour, justice, love. This is his error or the retaliation of his disappointment. We appeal to the candid and the impartial to judge between us. We respect Theology as the science of man's destiny, and regret that it bears no fruits for us: but this is not our fault; and we therefore attempt to solve the problem of life for ourselves. Our progress already counts some distinct steps. We have recast the practice of controversy: we forbid to ourselves to suspect evil motives, or to impute insincerity to others; the doubtful act we propose to judge by evidence alone, and to put the best construction on the dubious word. Thus we annihilate Antagonism, the eldest foe of Progress, by imposing laws on impulse. Our search in every system is directed after _moral truth_; and, less exacting than the Christian, we accept it, whether given by Inspiration, confirmed by Miracle, attested by Prophecy, or not. Probity of word and act may be securely based on the intelligence and refinement of mankind--and this we labour to enforce. To restrict human expectation to that which is ascertainable by reason, must have the effect of concentrating attention on humanity, and intensifying interest in human exertions. In Solidarity we find the encouragement