for by the voluntary apostasy of man; and as to undeveloped organs they are regarded as evidences of the great plan of structure which can be traced in the different orders of animals. These unused organs were—says Professor Joseph Le Conte, in his interesting volume on Religion and Science, New York, 1874, p. 54—regarded as blunders in nature, until it was discovered that use is not the only end of design. "By further patient study of nature," he says, "came the recognition of another law beside use,—a law of order underlying and conditioning the law of use. Organisms are, indeed, contrived for use, but according to a preordained plan of structure, which must not be violated." It is of little moment whether this explanation be considered satisfactory or not. It would certainly be irrational to refuse to believe that the eye was made for the purpose of vision, because we cannot tell why a man has mammæ. A man might as well refuse to admit that there is any meaning in all the writings of Plato, because there is a sentence in them which he cannot understand.

The Pantheistic Theory.

This has been one of the most widely diffused and persistent forms of human thought on this whole subject. It has been for thousands of years not only the philosophy, but the religion of India, and, to a great extent, of China. It underlies all the forms of Greek philosophy. It crept into the Church, concealed under the disguise of Scriptural terminology, in the form of Neo-Platonism. It was constantly reappearing during the Middle Ages, sometimes in a philosophical, and sometimes a mystical form. It was revived by Spinoza in the seventeenth century, and subsequently became dominant in the philosophy and literature of Europe. It is coming up again. Some distinguished naturalists are swinging round from one pole to the opposite; from saying there is no God, to teaching that everything is God. Sometimes, one and the same book in one half teaches materialism, in the other half idealism: the one affirming that everything is matter, the other that matter is nothing, but that everything is mind, and mind is God.

The leading principles of the Pantheistic theory are,—(1.) That there is an Infinite and Absolute Being. Of this Being nothing can be affirmed but actuality. It is denied that it is conscious, intelligent, or voluntary. (2.) It is subject to the blind necessity of self-evolution or development. (3.) This development being necessary is constant; from everlasting to everlasting. According to the Braminical doctrine, indeed, there are successive cycles of activity and repose, each cycle being measured by countless milliards of centuries. According to the moderns, self-evolution being necessary, there can be no repose, so that Ohne Welt kein Gott. (4.) The Finite is, therefore, the existence form of the Infinite; all that is in the latter for the time being is in the former. All that is possible is actual. (5.) The Finite is the Infinite, or, to use theistic language, the World is God, in the sense that all the world is and contains is the form in which God, at each successive moment, exists. There is no power, save only the power manifested in the world; no consciousness, intelligence, or voluntary activity, but in finite things, and the aggregate of these is the power, consciousness, intelligence, and activity of God. What we call sin is as much a form of God's activity as what we call virtue. In other words, there is no such thing as free agency in man, no such thing as sin or responsibility. When a man dies he sinks into the abyss of being as a drop of water is lost in the ocean. (6.) Man is the highest form of God's existence. God is incarnate in the human race. Strauss says, that what the Church teaches of Christ is not true of any individual man, but is true of mankind. Or, as Feuerbach more concisely expresses it, "Man alone is our God." The blasphemy of some of the German philosophers on this subject is simply unutterable. In India we see the practical operation of this system when it takes hold on the people. There the personification of the Infinite as evil (the Goddess Kala) is the most popular object of worship.

Epicurean Theory.

Epicurus assumed the existence of matter, force and motion,—Stoff und Kraft. He held that all space was filled with molecules of matter in a state of rapid motion in every direction. These molecules were subject to gravity and endowed with properties or forces. One combination of molecules gave rise to unorganized matter, another to life, another to mind; and from the various combinations, guided by unintelligent physical laws, all the wonderful organisms of plants and animals have arisen. To these combinations also all the phenomena of life, instinct, and intelligence in the world are to be referred. This theory has been adopted in our day by a large class of scientific men, especially in Germany. The modern advocates of the theory are immeasurably superior to the ancient Epicureans in their knowledge of astronomy, botany, zoölogy, and biology; but in their theory of the universe, and in their mode of accounting for all the phenomena of life and intelligence, they are precisely on the same level. They have not added an idea to the system, which has ever been regarded as the opprobrium of human thought. Büchner, Moleschott, Vogt, hold that matter is eternal and indestructible; that matter and force are inseparable: the one cannot exist without the other. What, it is asked, is motion without something moving? What is electricity without an electrified body? What is attraction without molecules attracting each other? What is contractibility without muscular fibre, or secretion without a secreting gland? One combination of molecules exhibits the phenomena of life, another combination exhibits the phenomena of mind. All this was taught by the old heathen philosopher more than two thousand years ago. That this system denies the existence of God, of mind as a thinking substance distinct from matter, and of the possibility of the conscious existence of man after death, are not inferences drawn by opponents, but conclusions openly avowed by its advocates.

Herbert Spencer's New Philosophy.

Mr. Darwin calls Spencer our "great philosopher." His is the speculating mind of the new school of science. This gives to his opinions special interest, although no one but himself is to be held responsible for his peculiar views, except so far as others see fit to avow them. Mr. Spencer postulates neither mind nor matter. He begins with Force. Force, however, is itself perfectly inscrutable. All we know about it is, that it is, that it is indestructible, and that it is persistent.

As to the origin of the universe, he says there are three possible suppositions: 1st. That it is self-existent. 2d. That it is self-created. 3d. That it is created by an external agency.[3] All these he examines and rejects. The first is equivalent to Atheism, by which Spencer understands the doctrine which makes Space, Matter, and Force eternal and the causes of all phenomena. This, he says, assumes the idea of self-existence, which is unthinkable. The second theory he makes equivalent to Pantheism. "The precipitation of vapor," he says, "into cloud, aids us in forming a symbolic conception of a self-evolved universe;" but, he adds, "really to conceive