Again, it may be asked in what sense philosophy has to deal with God and with Truth. These two terms are often synonyms in Hegel. All the objects of science, all the terms of thought, all the forms of reality, lead out of themselves, and seek for a centre and resting-point. They are severally inadequate and partial, and they crave adequacy and completeness. They tend to organise themselves; to call out more and more distinctly the fuller reality which they presuppose,--which must have been, otherwise they could not have been: they reduce their first appearance of completeness to its due grade of inadequacy and bring out their complementary side, so as to constitute a system or universe; and in this tendency to a self-correcting unity consists their progress to truth. Their untruth lies in isolation and pretended independence or finality. This completed unity, in which all things receive their entireness and become adequate, is their Truth: and that Truth, as known in religious language, is God. Rightly or wrongly, God is thus interpreted in the Logic of Hegel. Such a position must seem very strange to one who is familiar only with the sober studies of English philosophy. In whatever else the leaders of the several schools in this country disagree, they are nearly all at one in banishing God and religion to a world beyond the present sublunary sphere, to an inscrutable region beyond the scope of scientific inquiry, where statements may be made at will, but where we have no power of verifying any statement whatever. This is the common doctrine of Spencer and Mansel, of Hamilton and Mill. Even those English thinkers, who show some anxiety to support what is at present called Theism, generally rest content with vindicating for the mind the vague perception of a Being beyond us, and differing from us incommensurably. God is to them a residual phenomenon, a marginal existence. Outside the realm of experience and knowledge there is not-nothing--a something--beyond definite circumscription: incalculable, and therefore an object, possibly of fear, possibly of hope: the reflection in the utter darkness of a great What-may-it-not-be? He is the Unknown Power, felt by what some of these writers call intuition, and others call experience. They do not however allow to knowledge any capacity of apprehending in detail the truths which belong to the kingdom of God. Now the whole teaching of Hegel is the overthrow of the limits thus set to religious thought. To him all thought, and all actuality when it is grasped by knowledge, is from man's side, an exaltation of the mind towards God: while, when regarded from the divine standing-point, it is the manifestation by God of His own nature in its infinite variety.