evil spreading throughout the race, the effect of which can only be counteracted or limited by moral arrangements and influences specially constituted for that end. So much I may perhaps say in general, although the subject is one on which I think it wiser, as a rule, to say nothing. I feel it to be a profound and perilous mystery, however gloriously it may have been made the occasion for the manifestation in Christ Jesus our Lord of the Divine superabounding wisdom, mercy, and power. But if we admit the subject to be involved in profound, even terrible mystery, is that a reason why, making shipwreck at one plunge of all that belongs to humanity, faith and hope and philosophy should commit suicide, and descend together into the gulf of everlasting darkness and despair! Reason may reel and grow dizzy while it looks too long and too absorbedly down the fearful and fathomless depths of the mystery of sin, but that is no sufficient cause why reason should cast itself headlong into the abyss. Pantheism has only one way in which to escape from the mystery of evil, and that is to deny all distinction between right and wrong, between moral good and moral evil. Of course there can be no such thing as sin for the pantheist, because all, according to his creed, is nature and development and necessity. Holiness is a matter of taste or sentiment. Conscience is an illusive development; what we regard as divine morality is but utilitarianism sentimentalized and exalted into sacred law under the influence of unenlightened impulse and antique superstition, a mere affair of the association of ideas which science will some day explain away. The ontology and ethics of Pantheism may be summed up in one sentence, "Whatever is, is; and there is neither right nor wrong, but all is fate and nature." Pantheism--I say Pantheism just as truly and completely as atheism, for the difference between the two, as we have seen, is but one of name and phrase, and both alike deny God and conscience--Pantheism thus does cruel violence to every better instinct of our nature, outrages all the demands of religion and government, whether human or divine, and makes itself the direst foe of human progress and well-being. Many pantheists, doubtless, have been and are virtuous, even noble, men; some, I am prepared to believe, may even, in a certain sense, be religious men. But the direct tendency of the pantheistic philosophy is confessedly what I have now stated. When moral and pure, its pure morality can be nothing more, at least in theory, than a refined utilitarianism. Only as such can any pantheist pretend to impose morality as law.