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NOTE XXI., page 193.

POSITIVIST LAW OF THREE STATES.

Mr J. Morley and Dr Paulsen have expressed their dissent from my views as to Comte's so-called "law of three states," but neither of them has ventured to face the facts which I adduced as irreconcilable with it. My account of its history has been abundantly confirmed by M. Pillon in Nos. 6, 8, 10, 11, 23, 24, and 25 of the 'Critique Philosophique' for 1875. These articles gave much offence to M. Audiffrent, Robinet, Sémerie, and the orthodox positivists generally, but they are most accurate and conclusive.

Dr Paulsen's reason (see his able review of my 'Philosophy of History' in the 'Zeitschrift für Völkerpsychologie,' Bd. 8, Hft. 4) for maintaining the consistency of Comte's alleged law with theism, is that theism is a form of belief, but not a kind of knowledge. There is here involved a twofold oversight: for, first, Comte's law is not a law of states of knowledge, but of states of belief; and, second, the assertion that theism is belief but not knowledge is unproved, and stands in great need of proof.

NOTE XXII., page 209.

THE POSITIVIST RELIGION.

There is an excellent account of the Comtist religion, and much interesting information as to its history, in the article "Positivism" in the North British Review,' Sept. 1868.

As to the French orthodox positivists, M. Ribot remarks," Many of them are animated with a truly religious faith, and I have heard them speak with an enthusiasm worthy of the brightest epoch of the middle age." They can hardly surpass in zeal and unction some of their English brethren. The 'Sermons' of Mr Congreve, and the articles of Mr Harrison on the religious aspects of positivism, show pulpit qualifications of a very high order, and especially a fervour which reminds one sometimes of Jeremy Taylor, and sometimes of Samuel Rutherford.

Dr M'Cosh's Positivism and Christianity' is less rhetorical but more reasonable. Mr C. Staniland Wake, in The Evolution of Morality,' vol. ii. ch. viii., takes, perhaps, somewhat too favourable a view of the "Religion of Humanity." He recognises, however, the defects in Comte's conception of the Grand-Être, and justly insists that the merits which it possesses are ethical rather than religious.

NOTE XXIII., page 232.

HISTORY OF SECULARISM.

Jeremy Bentham, James Mill, Thomas Paine, Robert Taylor, Richard Carlile, and Robert Owen, may be described as those who directly prepared the way for the secularist movement. Bentham and Mill did so by the manner in which they inculcated utilitarianism and political reform, not by the explicit avowal of their atheistical opinions. As to their attitude towards religion, see Professor Bain's remarks in 'Mind,' vol. ii. p. 527, and J. S. Mill's Autobiography, pp. 38-44, 69, 70. The attacks of Paine, Taylor, and Carlile on Christianity were animated by a spirit which could not stop short of bitter antagonism to all religion. There is a memoir of Paine by Cheetham (1809), and another by Rickman (1815); an account of Taylor in Iconoclast, and Watts' 'Half-Hours with the Freethinkers; and a notice of Carlile, by Holyoake (1853). Paine and Taylor professed to be deists; the latest creed of Carlile was a kind of naturalism presented in a strange semi-scriptural phraseology. Paine's views must be sought for in his Theological Works; Taylor's in the 'Devil's Pulpit' and 'Diegesis ;' and Carlile's in the volumes of the 'Republican,' 'Lion,'' Christian Warrior,' &c. The influence of the benevolent utopianist, Robert Owen, was decidedly secularist and anti-religious. He identified God with nature, or at least with "the mysterious power in nature which permeates every particle of the elements which compose the universe." A list of his principal works will be found in Mr Holyoake's notice of his 'Life and Last Days' (1859).

Perhaps the earliest periodical organ of popular atheism in this country was the 'Oracle of Reason,' the first number of which appeared in November 6, 1841, and the last on December 2, 1843. In the course of its brief existence it had four editors-Charles Southwell, George Jacob Holyoake, Thomas Paterson, and William Chilton, the first three being in rapid succession imprisoned for blasphemy. Mr Southwell, when his term of imprisonment was expired, started, in 1842, the 'Investigator;' and in 1843 The Movement' succeeded the 'Oracle of Reason.' These periodicals advocated opinions of the same kind as those which are at present maintained in more temperate and becoming language by the 'National Reformer,' 'Secular Review,' and 'Liberal.' Their chief contributors may be said to have been the representatives of the first generation of secularists. Mr Holyoake is probably the only one of them of any note still alive. In 'Half-Hours with Freethinkers' there is an account of Mr Charles Southwell; also of Mrs Emma Martin, who likewise belonged to the earliest secularist group.

In 1851 Mr Holyoake first made use of the term Secularist," as more appropriate and distinctive than "Atheist ;" and in 1852 he commenced organising the English freethinkers according to the principles of secularism. For a short time he had an ally in the late Mr Thomas Cooper, but in 1856 this honest and courageous man became convinced of the truth of Christianity. Mr Holyoake edited for many years a periodical called the 'Reasoner.' His most interesting work is 'The Trial of Theism' (1858). I willingly acknowledge that it contains much which is suggestive, and much even which is true and important, although I naturally deem its criticism of theism very inconclusive. Of Mr Holyoake's

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discussions the best known, perhaps, are the Cooper Street and the Glasgow discussions with the Rev. Brewin Grant, the discussion with the Rev. Mr Townley, and the discussion with Mr Bradlaugh. The biographical and critical essay of Sophia Dobson Collet, entitled "George Jacob Holyoake and Modern Atheism (1855) is well worthy of perusal. Mr Austin Holyoake has aided his brother in attacking Christianity and theism, and is the author of "Thoughts on Atheism," "Does there Exist a Moral Governor of the Universe?" and several other pamphlets.

Among the most active and prominent younger secularists the following may be mentioned: 1. Charles Bradlaugh, President of the National Secular Society, editor of the 'National Reformer,' author of 'The Freethinkers' Text-book,' pt. i.; 'A Plea for Atheism;' and many political and anti-religious pamphlets. Mr Bradlaugh has displayed great controversial activity. Of his numerous discussions, I may mention these: (a) The Credibility and Morality of the Four Gospels. The authorised and verbatim Report of the Five Nights' Discussion, at Halifax, between the Rev. T. D. Matthias, Baptist Minister, and Iconoclast: London, 1860. (b) A Discussion on the question, Has Man a Soul? between the Rev. T. Lawson of Bacup, and Iconoclast of London Manchester, 1861. (c) Christianity and Secularism; Report of a Public Discussion between Mr W. Hutchings and Mr C. Bradlaugh, held in the Public Hall, Wigan, on February 4 and 5, 1861, on the question, Whether is Christianity or Secularism best calculated to promote human happiness? Wigan, 1861. (d) A Full Report of the Discussion between Mr Mackie (editor of the 'Warrington Guardian') and Iconoclast (Mr Bradlaugh) in

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