ute Pantheism of Schelling and Hegel, in the
Pantheistic Christianity of Herder and Schleiermacher.
Passing into practical life it has formed the strong
shrewd judgment of Goethe, while again it has been
able to unite with the theories of the most extreme
materialism.

It lies too, perhaps (and here its influence has been
unmixedly good) at the bottom of that more reverent
contemplation of nature which has caused the success of
our modern landscape painting, which inspired
Wordsworth's poetry, and which, if ever physical science is
to become an instrument of intellectual education, must
first be infused into the lessons of nature; the sense of
that "something" interfused in the material world--

"Whose dwelling is the light of setting suns,
And the round ocean, and the living air,
And the blue sky, and in the mind of man;--
A motion and a spirit, which impels
All thinking things, all objects of all thought,
And rolls through all things."

If we shrink from regarding the extended universe,
with Spinoza, as an actual manifestation of Almighty
God, we are unable to rest in the mere denial that it is
this. We go on to ask what it is, and we are obliged to
conclude thus much at least of it, that every smallest
being was once a thought in his mind; and in the study
of what he has made we are really and truly studying
a revelation of himself.

It is not here, it is not on the physical, it is rather on
the moral side, that the point of main offence is lying;
in that excuse for evil and for evil men which the
necessitarian theory will furnish, disguise it in what
fair-sounding words we will. So plain this is that
common-sense people, and especially English people,
cannot bring themselves even to consider the question
without impatience, and turn disdainfully and angrily
from a theory which confuses their plain instincts of right
and wrong. Although, however, error on this side is
infinitely less mischievous than on the other, no vehement
error can exist in this world with impunity; and it does
appear that in our common view of these matters we
have closed our eyes to certain grave facts of experience,
and have given the fatalist a vantage ground
of real truth which we ought to have considered and
allowed. At the risk of tediousness we shall enter
briefly into this unpromising ground. Life and the
necessities of life are our best philosophers if we will
only listen honestly to what they say to us; and dislike
the l