EPILOGUE.
Yet some reader, to whom, as to the author, philosophic questions are directly matters of vocation, may possibly linger. To him are due one or two statements more, to set at rest certain of his doubts about our meaning. Perhaps he will ask the very natural, yet, after all, not very fruitful, question, “Is the foregoing theory of things Theism or Pantheism? Has it been your purpose to defend the essential portions of the older Theistic doctrines, or to alter them in favor of some newer faith?” This question expresses a difficulty that some plain people must feel when they read, not merely this book, but also many recent discussions. There are writers who have undertaken to defend Theism, and who have actually in all sincerity argued for the necessity of the Universal Thought. The plain people have reason to suspect such of trying to substitute for the “God of our Fathers” something else, to be called by the same name, and so to be passed off for the same thing. We therefore answer very plainly that we desire to do nothing of the sort. If in the foregoing we have on occasion used the word God, no reader is obliged to suppose that our idea agrees with his idea, for we have fully explained what our idea means. We repeat: As my thought at any time, and however engaged, combines several fragmentary
