e mirrored himself in the eternal world,
and saw himself as its most love-worthy image. He was full of religion
and of the Holy Spirit; and therefore he stands alone and unreachable,
master in his art above the profane multitude, without disciples and
without citizenship."[22]

[Sidenote: Anglican Broad Churchmen.]

Coming down to Anglican Broad Churchmen, it would scarcely be fair to
quote isolated utterances as proofs of their Pantheism. And yet when
Frederick Robertson asked, "What is this world itself but the form of
Deity whereby the manifoldness and beauty of His mind manifests itself?"
and still farther, when he quotes with approval Channing's word, that
"perhaps matter is but a mode of thought," the most earnest Pantheist
would hardly desire more. For the conception of the Universe involved
must surely exclude the real being, or even the real existence, of
anything but God. Matthew Arnold never committed himself to Pantheism,
nor, indeed, to any other theory of the Universe. For his delicate
humour and lambent satire always had in view simply the practical object
of clearing a plain way for the good life through the "Aberglaube" of
theology. His description of God as "the Power not ourselves which makes
for righteousness," might seem, in fact, the negation of Pantheism,
because, if God is not ourselves, there is something other than God. But
the man who deliberately justified the loose phraseology of the Bible
about infinite Being, by the plea that it was language "thrown out" at
an object infinitely transcending linguistic expression, ought not
himself to be pinned to the implications logically deducible from his
own words "thrown out" at the same transcendant object. And, though
Matthew Arnold was too literary to be a Pantheist, that is, though he
thought more of forms of expression than of ultimate reality, his
satirical disintegration of the creeds, wherever it is effective, makes
Pantheism the only religious alternative. So-called "secular" and
godless alternatives may be offered; but their incongruity with the
whole evolution of humanity from prehistoric animism to the higher
Pantheism will make their doom short and sure.

[Sidenote: Why Pantheism as a Religion was called Modern.]

In the earlier part of this essay I made the remark that Pantheism as a
religion is almost entirely modern. The context, however, clearly showed
what was meant; for several pages have been occupied with indications of
the id