DAHWrN ON THE ORIGIN OF CONSCIENCE. 121 



ning, so the unseen universe gives rise to the visible 

 universe. We have invisible electricity in the air ; 

 we have invisible moisture there. The sky puts 

 forth a flat, and there is a cloud. It puts forth 

 another fiat, and there is in the cloud electricity. So 

 I suppose Almighty God evolves the seen universe 

 of matter and the unseen of finite force from himself. 

 It is not my belief that every thing was created from 

 nothing, nor do the authors of " The Unseen Uni- 

 verse," perhaps the most suggestive book lately pub- 

 lished on these intricate themes, affirm that. My 

 creed is the reverse of pantheistic. It is said that an 

 eminent naturalist of orthodox opinions in religion 

 has publicly proclaimed that this platform teaches 

 pantheism. He might as well call Mr. Phillips an 

 eminent pro-slavery orator. Scholars in this audi- 

 ence are amused by such a charge. Whoever asserts 

 the Divine Transcendency above Nature side by side 

 with the Divine Immanency in Nature, and main- 

 tains the Divine Personality, may emphasize, as 

 Martineau and McCosh and a score of recent 

 writers have done, the doctrine of the spiritual 

 origin of force, and yet not fall into pantheism. If 

 any naturalist does not know that fact, his blunder- 

 ing in philosophy is probably the result of his ab- 

 sorption in his own specialty. [Applause.] 



We find, however, that these Germans are not to 

 be frightened by the breadth of the Scriptural out- 

 look. Our listening to Schoberlein ought to bo 

 intense after Delitzsch has expressed agreement with 

 liirn ; but we find Dorner and Julius M tiller, and 



