false and continue to be an atheist.  But as it happens, there is a very special sense in which materialism has more restrictions than spiritualism.  Mr. McCabe thinks me a slave because I am not allowed to believe in determinism.  I think Mr. McCabe a slave because he is not allowed to believe in fairies.  But if we examine the two vetoes we shall see that his is really much more of a pure veto than mine.  The Christian is quite free to believe that there is a considerable amount of settled order and inevitable development in the universe.  But the materialist is not allowed to admit into his spotless machine the slightest speck of spiritualism or miracle.  Poor Mr. McCabe is not allowed to retain even the tiniest imp, though it might be hiding in a pimpernel.  The Christian admits that the universe is manifold and even miscellaneous, just as a sane man knows that he is complex.  The sane man knows that he has a touch of the beast, a touch of the devil, a touch of the saint, a touch of the citizen.  Nay, the really sane man knows that he has a touch of the madman.  But the materialist’s world is quite simple and solid, just as the madman is quite sure he is sane.  The materialist is sure that history has been simply and solely a chain of causation, just as the interesting person before mentioned is quite sure that he is simply and solely a chicken.  Materialists and madmen never have doubts.

Spiritual doctrines do not actually limit the mind as do materialistic denials.  Even if I believe in immortality I need not think about it.  But if I disbelieve in immortality I must not think about it.  In the first case the road is open and I can go as far as I like; in the second the road is shut.  But the case is even stronger, and the parallel with madness is yet more strange.  For it was our case against the exhaustive and logical theory of the lunatic that, right or wrong, it gradually destroyed his humanity.  Now it is the charge against the main deductions of the materialist that, right or wrong, they gradually destroy his humanity; I do not mean only kindness, I mean hope, courage, poetry, initiative, all that is human.  For instance, when materialism leads men to complete fatalism (as it generally does), it is quite idle to pretend that it is in any sense a liberating force.  It is absurd to say that you are especially advancing freedom when you only use free thought to destroy free will.  The determinists come to bind, not to loose.  They may well call their law the “chain” of causation.  It is the worst chain that ever fettered a human being.  You may use the language of liberty, if you like, about materialistic teaching, but it is obvious that this is just as inapplicable to it as a whole as the same language when applied to a man locked up in a mad-house.  You may say, if you like, that the man is free to think himself a poached egg.  But it is surely a more massive and important fact that if he is a poached egg he is not free to eat, drink, sleep, walk, or smoke a cigarette.  Similarly you may say, if you like, that the bold determinist speculator is free to disbelieve in the reality of the will.  But it is a much more massive and important fact that he is not free to praise, to curse, to thank, to justify, to urge, to punish, to resist temptations, to incite mobs, to make New Year resolutions, to pardon sinners, to rebuke tyrants, or even to say “thank you” for the mustard.