If we pass from the current literature to scientific publications, we shall meet with facts of the same order.  The Hegelianism and the scepticism of the critical school are creeping into the works of some theologians.  The theories of positivism, reduced to shape in France, have passed the channel, and have obtained in England more attention perhaps than in the country of their origin.  They have been adopted by a distinguished author, Mr. Stuart Mill; and a female writer, Miss Martineau, has set them forth, in her mother-tongue, for the use of her fellow-countrymen.[74] Positivism is even in vogue, and has become “fashionable” amongst certain literary and intellectual circles in Great Britain.[75]

In less elevated regions of the intellectual world of England, an organized sect commends itself to our attention.  This sect has given to its system of doctrine the name of Secularism.  It has a social object—­the destruction of the Established Church and the existing political order.  It has a philosophy, the purport and bearing of which we will inquire of Mr. Holyoake.  The following is the answer of the chief of the secularists:—­“All that concerns the origin and end of things, God and the immortal soul, is absolutely impenetrable for the human mind.  The existence of God, in particular, must be referred to the number of abstract questions, with the ticket not determined.  It is probable, however, that the nature which we know, must be the God whom we inquire after.  What is called atheism is found in suspension in our theory."[76] The practical consequence of these views is, that all day-dreams relating to another world must be put aside, and we must manage so as to live to the best advantage possible in the present life.[77] Hence the name of the system. Secularism teaches its disciples to have nothing to do with religion in any shape, that they may confine themselves strictly to the present life.  It is an attempt of which the express object is to realize life without God.

These doctrines formed the subject of public discussions, in London in 1853, and at Glasgow in 1854.  The meeting at Glasgow numbered, it is said, more than three thousand persons.[78] The sect employs as its means of action open-air speeches, the publication of books and journals,[79] and assemblies for giving information and holding debates in lecture-rooms.  There are five of these lecture-rooms in London.  I have seen the programme, for 1864, of the meetings held at No. 12, Cleveland Street, under the direction of Messrs. Holyoake and J. Clark.  There are, every Sunday,—­a discourse at eleven o’clock, a discussion at three o’clock, a lecture at seven o’clock.  The programme invites all free-thinkers to attend these meetings.  Some of the assemblies are public; for others a small entrance fee is demanded.  London is the principal centre of the association; but it has branches all over the country, and it numbers in Great Britain twenty-one