_Quasi_, for again in the fifth place, this all-pervasive protean force assumes many a phase which is exceedingly unlike the operations of a personal power. In many of her moods, Nature has the countenance of the sphinx. She is sublimely silent as to her inmost essence. Cold, stern, inflexible, neutral, taciturn, apathetic--all these terms seem applicable to her at times, as we gaze across the chasm between man and the universe. But the regulative idea, which we find in the analogy of the human will, is not to be regarded as exhaustive or exclusive of other notions which may unite with it. The personal force may at the same time be more than personal. Its highest quality becomes to us what we have called its regulative idea; but it contains elements within the infinite compass of its nature, different from those features of which we find the mirror in ourselves.[18] It is sufficient if we know that the _causa causarum_, the all-pervading life of the universe, can in any sense be described as personal, that we can speak of 'the soul of nature,' without being the dupes of a fanciful analogy, dealing merely with figure and hyperbole. Be it admitted by every theist that there are myriad facets which the subtle life of nature may present to the beholder. We not only may, we must think of it as 'He, they, one, all, within, without, The power in darkness which we guess.' It reveals itself to us now as personal, awakening and responding to the instinct of worship, calling forth our wonder and reverence, with the hunger and the thirst of the human spirit in rising to its source; now it turns its cold, impassive, silent face towards us; and as we feel its immeasurable transcendency we are warned against the error of construing it into a mere exaggeration of ourselves. We thus learn on the one hand, the indefinite unlikeness between man and the Supreme Spirit of the universe, and on the other their positive likeness or kindredness. We escape the prevailing error of mediævalism, and the equally fatal error of the modern scientific spirit. The tendency of the schoolmen was to interpret all the laws of nature in the light of _à priori_ notions of the mind. They did not search laboriously for her own meaning, and wait patiently for her revelations; but distorted nature by _outré_ hypotheses fetched altogether from within. It is, however, an equal if not a greater onesidedness to do exactly the reverse; to interpret the human spirit in the light of external nature and organic law. The apotheosis of man was at least no worse--(we think it rather better)--than making a fetish of nature, and explaining the sublime mysteries of the human will by the phenomena of molecular action. We therefore maintain that amid the many possible manifestations of the infinite Life, they may be reduced to two primary forms, the one impersonal and the other personal. God is infinitely unlike the creature. He is also the archetype of which we are the type.