or is it difficult to
discover a safe middle path between the opposite extremes: it is only
necessary to define, in the first instance, what we mean when we speak
of Theism or Atheism respectively, and then to ascertain, in the second
place, whether any, and what, parties have avowed principles which
should fairly serve to connect them with the one system or with the
other. A clear conception of the radical principle or essential nature
of Atheism is indispensable; for without this, we shall be liable, on
the one hand, to the risk of imputing Atheism to many who are not justly
chargeable with it--a fault which should be most carefully avoided;[3]
and equally liable, on the other hand, to the danger of overlooking the
wide gulf which separates Religion from Irreligion, and Theism from
Atheism. There is much room for the exercise both of Christian candor
and of critical discrimination, in forming our estimate of the
characters of men from the opinions which they hold, when these
opinions relate not to the vital truths of religion, but to collateral
topics, more or less directly connected with them. It is eminently
necessary, in treating this subject, to discriminate aright between
systems which are essentially and avowedly atheistic, and those
particular opinions on cognate topics which have sometimes been applied
in support of Atheism, but which may, nevertheless, be held by some
_salva fide_, and without conscious, still less avowed, Infidelity. And
hence Buddaeus and other divines have carefully distinguished between the
radical principles or grounds of Atheism, and those opinions which are
often, but not invariably, associated with it.[4]

But it is equally or still more dangerous, on the other hand, to admit a
mere nominal recognition of God as a sufficient disproof of Atheism,
without inquiring what conception is entertained of His nature and
perfections; whether He be conceived of as different from, or identical
with, Nature; as a living, personal, and intelligent Being, distinct
from the universe, or as the mere sum of existing things; as a free
Creator and Moral Governor, or as a blind Destiny and inexorable Fate.
These are vital questions, and they cannot be evaded without serious
detriment to the cause of religion. A few examples will suffice to prove
our assertion. M. Cousin contends that _Atheism is impossible_, and
assigns no other reason for his conviction than this,--that the
existence of God is necessaril