principles;" that "his philosophy domineers over all the contemporary systems, and will continue to govern them until men are brought to believe that word, 'No man hath seen God at any time, but He who was in the bosom of the Father hath revealed Him;'" that it is this "Pantheistic philosophy, boldly avowed, towards which the majority of those writers who have the talent of commanding public interest are gravitating at the present day;" and that "the ultimate struggle will be, not between Christianity and Philosophy, but between Christianity and Spinozism, its strongest and most inveterate antagonist."[107] And the critical reviewer of Pantheism, whose Essay is said to have been the first effective check to its progress in the philosophical schools of Paris, gives a similar testimony. He tells us that it was his main object to point out "the Pantheistic tendencies of the age;" to show that Germany and France are deeply imbued with its spirit; that both Philosophy and Poetry have been infected by it; that this is "the veritable heresy of the nineteenth century; and that, when the most current beliefs are analyzed, they resolve themselves into Pantheism, avowed or disguised."[108] A few _specimens_ of this mode of thinking may be added in confirmation of these statements. Lessing, as reported by Jacobi, expressed his satisfaction with the poem "Prometheus," saying: "This poet's point of view is my own; the orthodox ideas on the Divinity no longer suit me; I derive no profit from them: [Greek: hen kai pan],--(_un et tout, the one_ and _the all_),--I know no other." Schelling, in his earlier writings, while he was Professor at Jena, and before the change of sentiment which he avowed at Berlin, represented God as the one only true and really absolute existence; as nothing more or less than Being, filling the whole sphere of reality; as the infinite Being (_Seyn_) which is the essence of the Universe, and evolves all things from itself by self-development. Hegel seeks unity in every thing and every where. This unity he discovers in the identity of existence and thought, in the one substance which exists and thinks, in God who manifests and develops himself in many forms. "The Absolute produces all and absorbs all; it is the essence of all things. The life of the Absolute is never consummated or complete. God does not properly exist, but comes into being: 'Gott ist in werden.'--_Deus est in fieri_. With him God is not a Person, but Personality, which realizes itself in every human consciousness as so many thoughts of one eternal Mind.... Apart from, and out of the world, therefore, there is no God; and so, also, apart from the universal consciousness of man, there is no Divine consciousness or personality. God is with him the whole process of thought, combining in itself the objective movement, as seen in Nature, with the subjective, as seen in Logic; and fully realizing itself only in--the universal spirit of Humanity."[109]