If we thoughtfully review the course of argument pursued, we shall rest in the following as our sum and ultimatum. The dialectic intellect, by exertion of its own powers exclusively, may enable us to affirm the reality of an absolute Being, generally. But here it stops. It can command neither insight nor conviction concerning the existence (or even the possibility) of the world as distinct and different from Deity. It finds itself constrained to confound the Creator with the creation; and then, cutting the knot it cannot solve, merges the latter in the former, and denies reality to all finite existence. But here the philosophiser is condemned to meet with his sure confutation in his own secret dissatisfaction, and is forced at length to shelter himself from his own importunate queries in the wretched evasion, that of Nothings no solution can be required. Wretched indeed, and weak as desperate! Nature herself--his own inevitable Nature--through every organ of sense, compels his own abused reason to reiterate the demand: How and whence did this sterile Nothing split or multiply into _plurality_? Whence this portentous transnihilation of Nothing into Nothings? What, above all, is that inward mirror, the human mind, in and for which these Nothings possess at least a relative existence? Or dost thou wait till, with a more bitter irony, Pain and Anguish and Remorse ask thee, Are WE too Nothings? O youthful reader! (for such _The Friend_ dares anticipate), thou, that in my mind's eye, standest beside me, like my own youth! Fresh and keen as the morning Hunter in the pursuit of Truth, glad and restless in the feeling of mental growth! O learn early, that if the Head be the Light of the Heart, the Heart is the Life of the Head: yea, that Consciousness itself, that Consciousness of which all reasoning is the varied modification, is but the Reflex of the Conscience when most luminous; and too often a fatuous vapour, a warmthless bewildering mockery of Light, exhaled from its corruption or stagnation. Mark the inevitable result of all _consequent_ reasoning, when the intellect refuses to acknowledge a higher and deeper ground than itself can supply, and weens to possess within itself the centre of its own system! From Zeno the Eleatic to Spinoza, and from Spinoza to Schelling, Oken, and the German "_Natur-philosophen_" of the present day, the Result has been, and ever must be, PANTHEISM, under some one or other of its modes or disguises: and it is of awful importance to the speculative Inquirer to be aware, that the seemliest of these modes differs from the most repulsive, not in its consequences, which in all alike are Atheistic, but only as far as it evinces the efforts of the individual to hide these consequences from his own consciousness.