Denying a contingent self-determining will, this theory is all that remains. If liberty be affirmed to reside in the 2d particular of this theory, it becomes a mere arbitrary designation, because the _nature_ of the relation is granted to be the same; it is not _contingent_, but necessary. Nor can liberty be affirmed to reside in the 5th; because in the first place, the supposed demonstration of the absurdity of a contingent self-determining will, by infinite series of volitions, must apply to this great first principle considered as God. And in the second place, the doctrine of the necessary determination of motive must apply here likewise, since God as will and intelligence requires motives no less than we do. Such determination is represented as arising from the very nature of mind or spirit. Now this theory advanced in opposition to a self-determining will, is plainly the negation of liberty as opposed to necessity. And this is all that can be meant by fatalism. Liberty thus becomes a self-contradictory conception, and fatalism alone is truth and reality. XVII. It appears to me also, that pantheism is a fair deduction from this system. According to this system, God is the sole and universal doer--the only efficient cause. 1. His volition is the creative act, by which all beings and things exist. Thus far it is generally conceded that God is all in all. "By him we live, and move, and have our being." 2. The active powers of the whole system of nature he has constituted and regulated. The winds are his messengers. The flaming fire his servant. However we may conceive of these powers, whether as really powers acting under necessary laws, or as immediate manifestations of divine energy, in either case it is proper to attribute all their movements to God. These movements were ordained by his wisdom, and are executed directly or indirectly by his will. Every effect which we produce in the material world, we produce by instrumentality. Our arms, hands, &c. are our first instruments. All that we do by the voluntary use of these, we attribute to ourselves. Now if we increase the instrumentality by the addition of an axe, spade, or hammer, still the effect is justly attributed in the same way. It is perfectly clear that to whatever extent we multiply the instruments, the principle is the same. Whether I do the deed directly with my hand, or do it by an instrument held in my hand, or by a concatenation of machinery, reaching from "the centre to the utmost pole,"--if I contemplate the deed, and designedly accomplish it in this way, the deed is mine. And not only is the last deed contemplated as the end of all this arrangement mine, all the intermediary movements produced as the necessary chain of antecedents and sequents by which the last is to be attained, are mine likewise.