now, comes home to us with all its force, how did fishes of this high order come to exist before any of the inferior class? Let some of our evolution savans answer.

The same thing may be said of other organic divisions. It has gone to record that the shell-fish of the Silurian system are the lowest division of the molluscous animals. While the statement is received as true, it must be remembered that there is some diversity of structure in this lower division, and that the earliest molluscs are not the lowest, but the highest in the division. The most important point, however, is, that while Brachiopoda were most abundant, the highest molluscs existed also, their remains being found in the Bala limestone, which is the lowest bed of molluscous fossils. (See Silurian System, p. 308.) The number of these higher species is not important. They existed, few or many, as early as any other of the mollusca. If the lower had not an anterior existence, the higher were not developed from them. It is also a conclusive argument against the system, that while the intermediate mollusca are very numerous, the cephalopoda, which were so early introduced, and are the higher forms that were so numerous at certain times, are now narrowed down to a few species.

Lyell was the first to drop a word of caution against "inferring too hastily from the absence of mammalian fossils in the older rocks that the higher class of vertebrata did not exist in those remote times." "The remains of vertebrate animals are already found in the lowest fossiliferous rocks, and, in addition to that, the highest forms of each class appear first."

There is nothing so well evinced in all the realms of scientific investigation as the utter impossibility of getting, by the light of nature, away from the idea of the Christian's God. Everywhere we trace his footsteps. Traveling through the ages to the beginning, in thought, our first view is that of "an unlimited expanse of unoccupied space," or, if aught exists, it lies hidden in the invisible state. But all at once, as if by magic, and in obedience to the will of the Eternal Intelligence, the invisible becomes visible, worlds exist and become obedient to law. The divine perfections are to be displayed through future ages. And now, if we look out upon the surging billows of the ocean, our mind swells with the thought that God is there in all his majesty. With our thoughts confined to our earth we pass from age to age tracing the divine power from the laws of motion to chemical action and crystallization, until we behold a wonderful change upon the face of nature. And now, for the first time, a new principle is manifested, a new order springs into being—it is vegetable life and being in all its lovely grandeur. It matters not to us whether it came about gradually or all at once, for wisdom is there. All nature seems to turn to this new principle. "The elements of the inorganic world are subserving the purposes of organic life." The Creator has bound them to organic life. Every plant selects its food from the elements of earth by a chemistry of its own. The atmosphere around us is no less to the vegetable kingdom than a great pasture field. Every leaf is feasting, and every fiber is touched by the light. What wonderful correlations meet us at every turn! What adaptation of means to ends! Above all the beauty and grandeur of the vegetable kingdom we find the glorious animal, with man at the head, as lord over all below him. With man the moral government of God begins; physical creation is over. The subsequent manifestations of the divine glory are to be realized in the training and discipline of men and women as moral beings; and their mutual association with him, in the eternal world, is the ultimate.

C. R.

PANTHEISM IS DECEPTION AND HYPOCRISY.

"Understand, ye brutish among the people; and ye fools, when will ye be wise? He that planted the ear, shall he not hear? He that formed the eye, shall he not see? He that chastiseth the heathen, shall he be not correct? He that teacheth man knowledge, shall he not know?"—Psalm xciv, 8, 9.

Pantheism, personified, is a hypocrite, a deceiver. The name God, as a proper name in the English language, means the Divine Being, Jehovah, the Eternal and Infinite Spirit, the Creator and Lord of the universe. Pantheists say they believe in God, but they tell you, when pressed, they mean by that name "everything"—God is everything. The term "Pantheist" is from pan, all, and theos, God. Webster defines the term thus: "One that believes the universe to be God; a name given to the followers of Spinoza."

Has any man the right to pervert language, fixing new meanings to words in common use which are in direct opposition to established usage? The man who knows the meaning of a word and uses it in a contrary sense is guilty of an abuse of language; and if he fails to make known the fact that he is using the term in a sense differing from established usage, he is, then, a deceiver. Pantheists are simply Atheists in disguise, the only difference being in their professions. The Pantheist says, "I believe in a God;" but this saying is only a distinction without a difference. The atheist is the frank, outspoken man of the two.

What must we think of the man who says, "I believe in God," and then explains himself to mean, by the name God, heat, steam, electricity, force, animal life, the soul of man, magnetism, mesmeric force, and, in one word, the sum of all the intelligences and forces in the universe, at the same time denying the proper currency of the term God by denying the existence of a personal God. All Christians should demand that Christian terms be used in their own proper currency. But infidels will always do as they have hitherto, will often get out of their own "ruts," by the most perfect abuse of language. They can not, it seems, leave off the use of language which is only appropriate to the Christian idea. Their divinity, by their own confession, differs essentially from God, and let them use a different word to describe it. Let them do like their heathen brethren in India, call it Brahma, or whatever else they please, and cease "stealing Heaven's livery to serve the devil." Let them cease to profane religion and offend common sense by giving the name of the glorious Father of Spirits to their million-headed nondescript. Pantheism dethrones Jehovah and places no other intelligence in his place as Creator and Ruler of the universe; and, being conscious of the odium that necessarily attaches itself to Atheism, on account of its everlasting foolishness, they steal the name of God to cloak their Atheism.

Pantheism is demoralizing. It cuts a man loose from all the sanctions of moral law, by denying the resurrection, the judgment and the future retribution. It annihilates from the mind of its votary the idea of God's moral government. If man, as it avows, be the highest intelligence in the universe of worlds, to whom will he render an account? Who will call upon him to answer? If men and women are simply developments of God, will God be offended with himself? "Evil is good," we are told, "in another way, we are not skilled in." See the author of "Representative Men," Festus, page 48. "Evil" was held by some of the old heathen philosophers to be "good in the making." They argued that it was the carrion in the sunshine, converting into grass and flower. And then, to apply their figure, man in the brothel, jail, or on gibbets, is in the way to all that is lovely and true. Such reminds us of the ravings of lunatics. It is the climax of profanation of the moral government of God. Let those who fear no God, but have wives and children and property to lose, reflect upon the propriety of lending their influence to a system fraught