ws? This, and nothing more. We thus reach the fundamental
principle of the Hindu philosophy, which is this, _Brahma only
exists, all else is an illusion_.

The dynamic Pantheist holds that all events are produced by one and
the same cause. This is precisely the doctrine of the out-and-out
Calvinist. God is said to be the "fixer" of whatsoever comes to
pass; and Pantheism says every movement of nature is necessary,
because necessarily caused by the Divine volition. He is the soul of
the world, or as Shelley says--

"Spirit of nature, all-sufficing power,
Necessity, thou mother of the world."

The only platform from which Pantheism can be assailed is our
consciousness of self,--of our own personality and freedom,--from
which we rise to the personality and the freedom of God. The tenet
of universal foreordination takes from us this "coigne of vantage,"
and lands us in dynamic Pantheism.

(3.) In the third place, we object to universal foreordination
because it destroys all moral distinctions. Praise has been bestowed
upon Spinoza because he showed that moral distinctions are
annihilated by the scheme of necessity. But, indeed, it requires
very little perception to see that this must be the case. If God
has, as is said, determined every event, then it is impossible for
the creature to act otherwise than he does. A vast moral difference
stands between the murderer and the saint. But if the doctrine of
universal foreordination is true, we can neither blame the one nor
praise the other. Each does as it was determined he should do, and
could not but do, and to blame or praise anyone is impossible.

"Man fondly dreams that he is free in act;
Naught is he but the powerless worthless plaything
Of the blind force that in his will itself
Works out for him a dread necessity."

There is therefore, according to this system, no right, no wrong, no
sin, no holiness; for wherever necessity reigns, virtue and vice
terminate. "Evil and good," says the Pantheist, "are God's right
hand and left--evil is good in the making." Everything being fixed
by God we can no more keep from doing what we do, than we can keep
the earth from rolling round the sun. Since this monstrosity in
morals results from the doctrine, it is evidently false.

(4.) We object, in the fourth place, to universal foreordination,
because it makes God the author of sin, the caveat of the Confession
notwithstanding. It is said that God's forekn