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ed as the Supreme God. Who was the inventor of this absurd system is, perhaps, not known; but it was of early origin, and differently modified by different philosophers. Some held the universe to be one immense animal, of which the incorporeal soul was properly their God, and the heavens and the earth the body of that God; whilst others held but one substance, partly active and partly passive, and therefore looked upon the visible universe as the only Numen.--The earliest Grecian Pantheist of whom we read was Orpheus, who called the world the body of God, and its several parts his members, making the whole universe one divine animal. According to Cudworth, Orpheus and his followers believed in the immaterial soul of the world, therein agreeing with Aristotle, who certainly held that God and matter are co-eternal, and that there is some such union between them as subsists between the souls and bodies of men. An institution, imbibing sentiments nearly of this kind, was set on foot about eighty or ninety years ago in this kingdom, (Great Britain,) by a society of philosophical idolators, who called themselves Pantheists, because they professed the worship of all Nature as their deity. Their liturgy was in Latin ; an English translation was published in 1751, from which the following sentiments are extracted: “The etherial firo environs all things, and is a revivifying fire; it rules all things; it disposes all things.” (How like Mr. Davis' “Great Positive Mind.”) “In it is soul, mind, prudence,” (from which Mr. Davis borrowed his “Love, Will, Wisdom.”) "This fire is Horace's particle of divine breatlı, and Virgil's inwardly nourishing spirit. All things are comprised in an intelligent Nature." This force they call the soul of the world, as also a mind of perfect wisdom, and, consequently, God.

Vanini, the Italian philosopher, was nearly of this opinion; his God was Nature. Spinoza taught that there is but one substance in Nature, and that this only substance is endued with an infinite variety of attributes, among which are extension and cogitation; that all the bodies in the universe are modifications of this substance, extended; and that all the souls of men are modifications of the same substance, considered as cogitative: that God is a necessary and infinitely perfect being, and is the cause of all things that exist, but not a different being from them; that there is but one Being and one Nature, and that this Nature produces within itself, by an immanent act, all those which we call creatures; and that this Being is, at the same time, both agent and patient, efficient cause and subject, but that he produces nothing but modifications of himself. Thus is

the Deity made the sole agent as well as patient, in all evil, both physical and moral. If this impious doctrine (continues Mr. Buck) be not Atheism, (or, as it is sometimes called, Pantheism,) I know not what it is.”

Although it may be denied by the friends of Harmonialism that its philosophy is Pantheistic, and that “N. D. Revelations” are predicated upon Pantheistic principles long since promulgated, still the nature of a doctrine depends upon what is understood by the First Cause, and what relation existing things are considered to sustain to him. And any religion is Pantheistic in so far as it takes for granted a fate or a power of Nature which determines every thing. And who, in any degree acquainted with the Harmonial philosophy, as set forth by Mr. Davis in “Nature's Divine Revelations,” “The Great Harmonial," etc. or any of the text books of that system, will for a moment deny that the doctrine of fate constitutes its leading principles ?

Upon this subject, Mr. Davis remarks, in N. D. R. p 326. “These laws of Nature are known to be unchangeable; and these are merely the expressions of divine Thought. These laws, therefore, are emanations from the universal Cause, and by resting upon their immutable and harmonious results, we would be resting our interior affections upon the Thoughts of an all-pervading infinitely perfect, and Omnipotent Mind.” It should be remembered, however, that "these laws of Nature” are innate in matter, are the active principles in its composition, “And so matter and motion constituted the original condition of all things” is the language employed on this subject, N. D. R., p 122. This law of Motion, therefore, is the Great Positive Power, whose reflections are the Thoughts of the Divine Mind, of which the Work treats so extensively. But on page 314, Ibid., we are more specifically informed of the eternity of fate connected with Nature. “Each form and peculiar organization

s the “Seer,” while enforcino law, "is determined by the existing, controlling circumstances, which are the causes of such form's creation. It follows, then, that Physical, Mental, Moral and Spiritual formations and their several conditions are encompassed within the controlling influences of this immutable law, which is that of force, and which determines all things. Thence every mode of existence, every action, whether of physical or spiritual nature, together with all ultimates and consequences, are the result of necessity: and this is Pantheism.

Thus we determine, and from good authority, that the doctrines which are so rapidly obtaining and which apparently owe their birth to Nature's Divine Revelations, are not the especial production of this developed age; that they are not the brilliant result, and at this favored period of that immutable and eternally progressive law, which throughout all time has been laboring to evolve this grand system as Nature's infinite speech her Divine Revelations, and which could not have been previously unfolded from the great Vortex of Intelligence, for want of a proper agent of communication, and an age of developed minds suitable for its reception; that it is not a New Revelation as the unlearned accept it: but the echo of what for ages past, has been uttered by the spirit of material sense, and offered to Man as the Religion of Reason, a religion in harmony with Nature, the only source of true intelligence, of true enjoyment, and the only means of heavenly attainments. Verily, this is the system which has ever opposed the doctrine of the INSPIRED WORD. And shall we deem it a more sure word? and seek to satisfy our reason with its philosophy? and our spiritual wants with the vitality it imparts? For its vague and dreamy statements, shall we relinquish our faith in the God of Nature, revealed in the Scriptures? yield our hope of that Heaven which the Supreme Spirit illumines with His Divine Presence? and cleaving to "Nature's Divine Revelations," or any Pantheistic Creed,

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