We are told, indeed, that "if we look over the nature of our own impressions, we find we always shall begin with things which lie below reason, with things plainer than reason, with things which need no demonstration.

Such is the nature of the human mind, that we all begin in this sphere of equal knowledge, we begin under the dominion of the senses, and whatever comes within that wants no demonstration, wants no proof, wants no logic; it is the constant, it is the most indubitable, it is the most indisputable of all our knowledge.

And if the question of the being of a God came within that sphere, if it was found amongst those indisputable truths, if it was found to be a matter of sense, then there would be no occasion for us to reason at all about it: it could not be a matter of controversy, because it never would be a matter of dispute."[274] Certain first principles of reason are admitted, but only, it would seem, with reference to matters of sense; but why, if there be such a principle of reason as compels the Atheist himself to acknowledge a Self-existent and Eternal Being?
Is this a matter of sense?
Is it not a conclusion of reason,--founded, no doubt, on present sensible experience, but far transcending it,--and yet self-evident and irresistible as intuition itself?
And if reason may thus rise from the contingent and variable to the conception and belief of the self-existent and eternal, why may it not be equally valid as a proof of a supreme, intelligent First Cause?
Speaking of Nature as self-existent and eternal, Mr.Holyoake ascribes such attributes to it as might seem to imply a leaning towards Pantheism, rather than the colder form of mere material Atheism.

"It seems to me," he says, "that Nature and God are one; in other words, that the God whom we seek is the Nature whom we know." But he afterwards states, with clearness and precision, in what respects Secularism accords with, and differs from, Pantheism: "The term, God, seems to me inapplicable to Nature.

In the mouth of the Theist, God signifies an entity, spiritual and percipient, distinct from matter.