ting the other.

Atheism, in its skeptical form, must either be a mere _sense of doubt_
in regard to the sufficiency of the evidence in favor of the being and
perfections of God; or _a speculative system_, which attempts to justify
that doubt by some theory of philosophical skepticism, either partial or
universal. In the _latter_ case, it may be best dealt with by showing
that it affects the certainty of our common knowledge, not less than
that of our religious belief, and that we cannot consistently reject
Theology, and yet retain our convictions on other cognate subjects of
thought. In the _former_ case, it should be treated as a case of
ignorance, by illustrating the evidence, and urging it on the attention
of those who have hitherto been blind to its force; reminding them that
their _not seeing_ it is no proof that it does not exist, and that
_doubt_ itself on such a question, so nearly affecting their duty and
welfare, involves a solemn obligation to patient, candid, and
dispassionate inquiry.

"A skeptic in religion," says Bishop Earle, "is one that hangs in the
balance with all sorts of opinions, whereof not one but stirs him, and
none sways him. A man guiltier of credulity than he is taken to be; for
it is out of his belief of everything that he fully believes nothing.
Each religion scares him from its contrary, none persuades him to
itself.... He finds reason in all opinions, truth in none; indeed, the
least reason perplexes him, and the best will not satisfy him.... He
finds doubts and scruples better than resolves them, and is always _too
hard for himself_.... In sum, his whole life is a question, and his
salvation a greater, which death only concludes, and then he--is
resolved."[240]

This second phase or form of Skepticism, which we have designated as
_Partial_ or _Religious Skepticism_, admits the possible certitude of
human knowledge in other respects, and especially in regard to secular
and scientific pursuits, but holds that religious truth is either
altogether inaccessible to man with his present faculties, or that its
certainty cannot be evinced by any legitimate process of reasoning.

These two positions are in some respects widely different, although they
are often combined, and always conducive to the same result,--the
practical negation of Religion. Many who never dream of doubting the
certainty of human knowledge, in so far as it relates to their secular
or scientific pursuits, are prone to c