Nor is the case altogether different with regard to pantheism. According to this system, God is only another name for nature, which works out every form of fleeting existence for itself in an unceasing round of unconscious self‐evolution. The essence of its affirmation is, that God has no conscious personal existence, but that He is only another name for the blind unconscious forces of the universe. Such a being (if it is possible to conceive of it as a being at all, or as a unity) is everlastingly making a revelation of itself by a ceaseless evolution of phenomena, the result of the blind action of its inherent forces. But to whom? Obviously only to beings capable of reason and consciousness, whom it (I dare not say, He) has evolved out of its own bosom, and will again resolve into unconsciousness. Prior to their evolution this mighty τὸ πᾶν must have been everlastingly making manifestations of itself, without a single being in existence capable of recognizing them. Whatever be the result of such theories in a logical point of view, it is evident that if pantheism be a rational account of the order of the universe, a revelation and miracles, in any sense in which such terms can bear meaning, are impossible. No less applicable is the same remark to that form of pantheism held by Mr. Herbert Spencer, which, while it affirms the existence of a cause of all things, as alike required by the demands of philosophy, science, and religion, yet affirms that He is unknown and unknowable, and that every thing which is knowable, although a manifestation of that great unknown cause, yet conveys no idea of Him that the intellect can apprehend. In one word, the unknown cause of all things is inconceivable, and incapable of becoming the subject of rational thought. The intellect cannot help assuming the existence of this cause of all things; but all that it can affirm of him is, that He is unknown and unknowable; and that everything within the bounds of our knowledge, though it may represent some mode of his existence, cannot be he, or like him. With respect to this theory, while it cleverly evades some of the harsher difficulties of pantheism and atheism, it is not too much to say that it is a civil way of bowing God out of the universe, of which He is alleged to be the cause. He can neither be a person, nor have wisdom, nor be benevolent, nor be capable of conscious self‐manifestation; because all these conceptions are limited and finite. All that we can know of Him is, that such a cause exists beyond present phenomena; and that we are condemned respecting Him, to a profound and perpetual ignorance. It is possible to designate such a being by the name of God, but it would be to use the term in a sense peculiar to those who thus employ it. Such a God is a bare abstract conception of the intellect, void of all moral value. It is sufficient for my present purpose to observe that it is impossible for the unknown and the