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of religion on Revelation. The culture of all anterior ages has been forced, as by a condensing pump, into the German mind; while traditionary faith and reverence have grown old and obsolete. The result has been the origination of numerous abstract formulas for the Divine nature, bristling with indefinable terms of unimaginable abstractions. In one system, God is the plastic principle inherent in self-existent matter; in another, an otiant spectator of a system evolved by an a priori necessity. Now, He is a logical terminus, and then a metaphor for brute nature. In this philosophy, He is the unconscious totality of being: and in that, He attains a Protean self-consciousness, in every human soul. Here, He has no existence apart from the universe; and there, He is the antithesis of the material creation. But, in none of these formulas, does the Deity present a point of attachment for the soul of man,—anchorage for his doubts, fears, or aspirations,—holding-ground for his faith or trust. He is a shoreless ocean, an impenetrable mist, an impalpable ether, an omnipresent nothing, a no-where present One-and-all, or an incomprehensible Not-me: but never an all-embracing Providence, an Omnipotent helper, the Hearer of prayer, the Father of all spirits, the "Rock of Ages." Devotion, Divine service, and retribution, are all eliminated from the transcendental philosophy, and from the so called theology. The indefinite formless idea of the Divine unity, the God of natural theology, is not an object of religion. The conception, whether detached and isolated from the outward universe, or indissolubly blended with it, is too vague to proffer any hold for the personal relations of trust and homage and service. Thus, theoretical mono-