as truly Atheism
as the other. In fact, for all moral and practical purposes they are the
same position differently expressed; for whether I say, God is the
world, or the world is God, the inevitable conclusion, the sense and
import is, that there is no other God than the world, that is, there is
no other meaning to the term God. Whatever you may mean by, or choose to
believe of, the world, that and that alone you mean by, and believe of,
God. Now I very much question whether in any other sense Atheism, that
is, speculative Atheism, is possible. For even in the Lucretian, the
coarsest and crudest scheme of the Epicurean doctrine, a hylozism, a
potential life, is clearly implied, as also in the celebrated 'lene
clinamen' becoming actual. Desperadoes articulating breath into a
blasphemy of nonsense, to which they themselves attach no connected
meaning, and the wickedness of which is alone intelligible, there may
be; but a La Place, or a La Grand, would, and with justice, resent and
repel the imputation of a belief in chance, or of a denial of law,
order, and self-balancing life and power in the world. Their error is,
that they make them the proper and underived attributes of the world. It
follows then, that Pantheism is equivalent to Atheism, and that there is
no other Atheism actually existing, or speculatively conceivable, but
Pantheism. Now I hold it demonstrable that a consistent Socinianism,
following its own consequences, must come to Pantheism, and in ungodding
the Saviour must deify cats and dogs, fleas and frogs. There is, there
can be, no 'medium' between the Catholic Faith of Trinal Unity, and
Atheism disguised in the self-contradicting term, Pantheism;--for every
thing God, and no God, are identical positions.

Query I. p. 1.

'The Word was God'.--John i. 1. 'I am the Lord, and there is none
else; there is no God besides me'.--Is. xiv. 5, &c.

In all these texts the 'was', or 'is', ought to be rendered positively,
or objectively, and not as a mere connective: 'The Word Is God', and
saith, 'I Am the Lord; there is no God besides me', the Supreme Being,
'Deitas objectiva'. The Father saith, 'I Am in that I am,--Deitas
subjectiva'.

Ib. p. 2.

Whether all other beings, besides the one Supreme God, be not excluded
by the texts of Isaiah (to which many more might be added), and
consequently, whether Christ can be God at all, unless He be the same
with the Supreme God?

The sum of your ans