But, notwithstanding the truth and force of this refutation, we do not know that it has converted a single Pantheist. From the fact that Pantheism is more prevalent at the present time than ever it was, we should conclude that it has not. We say this with all the respect and deference due to those who have exerted their talents in the said arena. {186} For we know that some of the noblest intellects have brought their energy to bear against this mighty error. But, if we are allowed to express our opinion, we say that all former refutations have been void of effect for lack of completeness, and a determination on the part of their authors to limit themselves to the abstract order, without descending to particulars, and to the order of realities. The result was, that while Pantheism, without any dread of consequences, applied its principles to all orders of human knowledge, and to all particular questions arrayed under each order, and was, as it were, a living, quickening system--false, indeed, in the premises, but logical and satisfactory in the consequences resulting from those premises--the refutations of it, confined within the limits of logic, were a mere abstraction; true, indeed, and perfectly satisfactory to any one who could apply the refutations to all the orders of human knowledge, but wholly deficient for those who are not able to make the application. We think, therefore, that a refutation of Pantheism should be conducted on the following principles: 1st. To admit all the problems which Pantheism raises, in all the generality of their bearing. 2d. To examine whether the solution which Pantheistic principles afford not only solves the problem, but even maintains it. 3d. If it is found that the Pantheistic solution destroys the very problem it raises, to oppose to it the true solution. These are the only true principles, as far as we can see, which will render a refutation of Pantheism efficient. For, in this case, you have, in the first place, a common ground to stand upon, that is, the admission of the same problems; in the second place, if you can prove that the Pantheistic solution of the problems destroys them, instead of solving them, it will be readily granted by the Pantheist for the sake of the problems themselves. When you have done all this, you do not leave the mind in doubt and perplexity, but you present to it the true solution, and it will then be ready to embrace it. A refutation conducted upon those principles we have attempted in the articles we now publish.