he has that in him which unites him to another sphere. To be able to conceive of God at all; to have within him a will and a power of worship, these make him one with God, and assure him against death and darkness. To deny oneself this privilege of viewing the earth in its relation to God, to shut out God artificially from that sphere where the natural understanding has always found Him without assistance, is a pedantry for which we shall surely suffer. God will find us out. There is often a certain irritation in those who would exclude Him from their sphere of view. They lose their philosophic calmness when they speak of religious things. These are the tokens of past conflicts and past quarrels, of a soul that might know more of God if it had not refused. God is reflected in the world, in the man's intelligence, in his conscience, in his will. "Whither shall I go from His presence?" we seem to be saying. It is better to be able to say, "Whom have I in heaven and earth but Thee?" PANTHEISM. BY THE REV. J. H. RIGG, D.D., PRINCIPAL OF WESTMINSTER TRAINING COLLEGE. PANTHEISM. A hundred years ago the controversy of Christianity in England was with Deism, and in France with Atheism; while at that time the transcendental infidelity of Germany was as yet undeveloped, and the name of Spinoza was nowhere held in honour. Now, however, deistic infidelity appears to be obsolete, and it is universally felt by those who have entered truly into the thought and controversies of the age, that the question for the present is between Christian Theism and that style of philosophy which recognises an impersonal divinity in all things. Deism grants too much to the Christian. If a man really believes in a living and personal God, a Divine Maker and Ruler of the universe, with a moral character and will, he finds it hard to deny the possibility and probability of a revelation, and impossible to maintain the impossibility of miracles. Having been obliged to yield thus far to the Christian argument, the deist is unable thereafter to withstand the positive evidence in favour of Christianity. Moreover Deism is beset by the same difficulties in effect which surround the Christian revelation, without its lights, its consolations, its blessings. The man, therefore, who rejects Christianity seldom finds his resting-place in Deism. He becomes a pantheist or an atheist.