For telling these unpalatable truths the Atheist is bitterly detested. 'The Shepherd' is a most unorthodox kind of Pantheist; yet even he does not scruple to swell the senseless cry against 'Godless infidels,' whom he calls an almost infinite variety of bad names, and among other shocking crimes accuses them of propounding a 'dead philosophy.' Yet the difference between his Pantheism and our Atheism is only perceptible to the microscopic eye of super-sublimated spiritualism. The subjoined is offered to the reader's notice as a sample of Pantheism so closely resembling Atheism, that, like the two Sosias in the play, to distinguish them is difficult: 'What Coleridge meant by the motto (all Theology depends on mastering the term nature) concerns us not. We appropriate the motto, but we do not profess to appropriate it in the same sense as Coleridge appropriated it. Every man must appropriate it for himself. Coleridge perceived what every thinking mind has perceived--the difficulty of believing in two self-determining powers, viz., God and Nature, as also the consequences of regarding them as identical. If Nature be one power and God another power, and if God be not responsible for what Nature does, then Nature is a self-subsisting God. If God and Nature be esteemed one universal existence, this is Pantheism, which is denominated an accursed doctrine by the disciples of Sectarianism, and formed no part of the creed, of the great dialectician of modern times. The attempt to separate God from Nature will mistify the clearest head: not even Coleridge could wade the depths of this vulgar Theology. Is there any man who can rest satisfied in the faith of two independent powers who exist together in any other sense than the two polar energies of a magnet, which are really one? No: and men are afraid to regard them as one. On the one hand they are puzzled to understand an unintelligible absurdity, and on the other, they are afraid to admit a simple truism which leads to the abolition of all ceremonial forms, and lip professions of religion, and is execrated by priests and their accomplices on this very account. We do not pretend to understand anything. Every subject whatsoever is too high, too deep, and too broad for us. But coming into a world where men act upon certain modes of reasoning, which are unsatisfactory to our minds, we battle immediately with these men, like an animalcule thrown into a glass of water amongst other animalcules of opposite principles, and in doing so we act from the impulse within which is our sole authority--that impulse within is the preference we give to a mode of reasoning which begins by regarding the existing of every kind and, degree as a 'perfect unity,' and making the unity, responsible for every mode--the cause of every mode.' [49:1] That is to say, dealing with it as what it is, the only existence; the one, or all and in all. Can Atheists object to that? No, surely, for