Such a system has been called atheistic, because it is silent about the presence of a personal first Cause. It might be more truly denominated Pantheistic, not in the vague sense in which that term is applied to denote the belief in a Deity as an _anima mundi_, like that explained in reference to the Averroists,(339) but to imply that the sum total of all things, the universe, is Deity. Its influence on the question of revealed religion will be obvious. It admits that the phenomena which we attribute to miracle in the process of revelation are facts, but it denies their miraculous character.(340) They are the mere manifestation of some previously unknown law, turning up accidentally at the particular moment, some previously unknown mode in which the all-embracing substance manifests itself. In this view all religions become various expressions of the great moral and spiritual truths which they embody, and true piety consists in rising beyond them to the vision of the higher truths which they typify, and the practice of the principles which they enjoin as rules. “Dico,” wrote Spinoza, “ad salutem non esse omnino necesse, Christum secundum carnem noscere; sed de æterno illo filio Dei, hoc est, Dei æternâ sapientiâ quæ sese in omnibus rebus, et maxime in mente humana et omnium maxime in Christo Jesu manifestavit, longe aliter sentiendum.”(341) Spinoza, though a Jew, had examined the claims of Christianity. Indeed the discussions, half political, half religious, of the Dutch theology, would have compelled the investigation of it, independently of his own largeness of sympathy with the philosophical history of human religion.(342) His philosophy of revealed religion is contained in his _Tractatus Theologico-Politicus_.(343) This work was called forth by the disputes of the age, and had the political object of defending liberty of thought as necessary to the safety both of the state and of religion. The question of predestination had rent the Dutch church shortly before this time; and when the victory remained with the Calvinistic party, the opinions of the liberal Remonstrants were treated as crimes. Spinoza proposed in this work a plan, perhaps suggested by the perusal of Hobbes, for curing these dissensions. The book is a critical essay, in which he surveys the Jewish and Christian religions, and ends in the conclusion that certainty on the subject of a revelation is impossible; accordingly that the remedy for theological acrimony must be sought in a return to what he regards to be the simple doctrine which Christ taught, the love of God and one’s neighbour; that philosophy and theology ought to be severed; the one aiming at truth and resting on universal ideas, the other at obedience and piety and resting on historic authority and special revelation. Hence, while uniformity of religious worship and practice was to be prescribed, he claimed that unlimited liberty of speculation ought to be tolerated.(344)