statement which, though not obviously false, is not supported by evidence, and of an absolute rejection of a statement self-contradictory in its terms, or incompatible with truths already demonstrated. To remove this position from the region of prejudice in which theological discussion is carried on, it may be well to take the following illustration: a man asks me, "Do you believe that Jupiter is inhabited by a race of men who have one eye in the middle of their foreheads, and who walk about on three legs, with their heads under their left arms?" I answer: "No, I do not believe it; I have no evidence that such beings exist". If my interlocutor desires to convince me that Jupiter has inhabitants, and that his description of them is accurate, it is for him to bring forward evidence in support of his contention. The burden of proof evidently lies on him; it is not for me to prove that no such beings exist before my non-belief is justified, but for him to prove that they do exist before my belief can be fairly claimed. Similarly, it is for the affirmer of God's existence to bring evidence in support of his affirmation; the burden of proof lies on him.
For be it remembered that the Atheist makes no general denial of the existence of God; he does not say, "There is no God". If he put forward such a proposition, which he can only do intelligently if he understand the term "God", then, truly, he would be bound to bring forth his evidence in support. But the proof of a universal negative requires the possession of perfect knowledge of the universe of discourse, and in this case the universe of discourse is conterminous with the totality of existence. No man can rationally affirm "There is no God", until the word "God" has for him a definite meaning, and until everything that exists is known to him, and known with what Leibnitz calls "perfect knowledge". The Atheist's denial of the Gods begins only when these Gods are defined or described. Never yet has a God been defined in terms which were not palpably self-contradictory and absurd; never yet has a God been described so that a concept of him was made possible to human thought. Again I fall back on an illustration unconnected with theology in order to make clearly apparent the distinction drawn. If I am asked: "Do you believe in the existence of a triangle in space on the other side of Saturn?" I answer, "I neither
