ult to find in Nature a sufficient substitute for God.

But the most revolting specimen of that material Pantheism, which is
only another name for absolute Atheism, that has recently appeared,
occurs in the Letters of Atkinson and Martineau: "We require no
supernatural causes, when we can recognize adequate natural causes,
_inherent in the constitution of Nature_;" "nor are more causes to be
admitted than are sufficient to produce any particular change or
effect."--"Man has his place in Natural History; his nature does not
essentially differ from that of the lower animals; he is but a fuller
development, and varied condition, of the same fundamental nature or
cause,--of _that which we contemplate as matter_, and its changes,
relations, and properties. Mind is the consequence or product of the
material man, its existence depending on the action of the brain."--"Its
highest object seems to be, a sense of the infinite and abstract
power,--_the inherent force and principle of Nature_."[134]

From these specimens it must be evident that whatever nominal
distinction may exist between Material Pantheism and avowed Atheism,
they are radically identical, and that, for all practical purposes, they
may be treated as one and the same. From the same specimens we may
derive some useful hints respecting the essential conditions and the
right conduct of the Theistic argument. It is not enough to show that
there must be a self-existent, eternal, and infinite First Cause, for
this is admitted by the advocate of Material Pantheism, who substitutes
Nature for God. It is further necessary to show that the actual
phenomena of the Universe cannot be accounted for by means of any
properties or powers inherent in itself; and that they must be ascribed
to a living, intelligent, and powerful Being, distinct from Nature and
superior to it. The theory of Materialism must be discussed on its own
proper and peculiar merits, and if we find good cause to reject it, the
main pillar of Material Pantheism will fall to the ground. In the mean
time we shall only further observe, that this form of Pantheism cannot
be maintained without the help either of the doctrine of the Eternity of
Matter or of the Theory of Development, or, rather, without the aid of
both; and that, if it could be established, Polytheism would be its
natural product, if not its inevitable result.

SECTION III.

IDEAL PANTHEISM.

We have already seen that the system of Spinoza equ