though, as in the case of Coleridge, it may have for a season allured individual minds, it is too misty and vague to be able to gain ground in the practical understanding of Englishmen. It is hard to say to what peculiar morbid development of the human spirit it owes its birth, although its constant reappearance in the schools of thought during the last three thousand years seems to point it out as one of the ills the spirit of fallen man is heir to. Germany is its modern home; and it has cast out sickly offshoots in France and Italy, through such erratic intellects as those of Cousin and Gioberti.
Its main feature is the substitution of the visible world for the God of Christianity. It ascribes His name to the universe which we behold with the eyes of the flesh. Of course, it does away with the super natural order, and annihilates the idea of faith of revelation, as it denies the existence of their author. On this subject I need dwell no longer, as every Christian will concur with Pius IX. in condemning the errors described in the first section.
The first condemnation, strikes at the impious denial of the existence of Him who said of old "I am that I am."
The second destroys the impiety of such as deny to God any power to rule the work of His hands.
The third is aimed at such as, with satanic pride, proclaim the understanding of man free from all subjection to the guidance of the Light that enlighteneth every man that cometh into this world,
The fourth is urged against such as make a God of each man's individual reason.
