utter absence of evidence to the truth of his theory. imaginative, but not scientific, not inductively true.

It is fanciful,

Because Carlo barks in his sleep, he concludes that Carle has imagination, and that his remote descendants may write tragedies like Shakespeare, or epics like Paradise Lost. Carlo has a hang-dog look when chided. Therefore, Carlo is capable of shame or moral feeling, and his descendants may write ethical treatise, such as Hopkin's Law of Love, or the Ten Commandments. The ape cracks nuts with a stone, or builds nests on boughs. Therefore he is an inventor, and his children centuries hence may build steamships. A pigeon carried in darkness to a great distance, when loosed, rising in circles to a great height, then flies in a line to its owner. Therefore the pigeon is an astronomer, and some future evolution from the pigeon may write a new Principia.

DEFINITIONS OF MAN.

MAN is a two-legged animal without feathers.-Plato.—It is said, Socrates brought a cock despoiled of his feathers into Plato's school, exclaiming, "Behold the man of Plato!" Again: he has been called "a laughing animal," "a cooking animal," "an animal with thumbs," "a lazy animal." A travelled Frenchman being asked to name one characteristic of all the races he had visited, replied, "Lazy." -A tool-making animal.--Dr. Franklinanimal. Walker.- -A poetical animal.-Hazlittable animal. Quacks in medicine, quacks in religion, and quacks in politics, know this, and act upon that knowledge. There is scarcely any one who may not, like a trout, be "taken by tickling."-Southey. -Man is an animal that makes bargains. No other animal does this: no dog exchanges bones with another.-Adam Smith.

A cultivating -Man is a dup

THE DIVINE ELEMENT IN EVOLUTION.

FOR myself I will say, frankly, that evolution will no doubt be found to explain many of the phenomena of nature, which not only theologians, but experts in natural science, have misunderstood. It has given us and will probably fortify, new conceptions of the methods of divine operation, teaching us to look upon natural progress,

not as attained by sudden leaps, but by gradual ascent. It may require us to dismiss our notions of frequent creations, and accept the idea of a primal creation, having inherent energies, or deposits of force, adequate to all natural functions and effects; subject to the inspection and rule of the Maker and Lord, but requiring no rude infractions of power in the way of help or correction. In accepting such views of the economy of nature, however, we shall find not less, but more and mightier, occasions to magnify and adore the great Author, who so "ordereth all things after the counsel of His own will." But material matter is one thing, and spiritual life is another, and at some point in the upward ascent from the "fire mist," or the "sea slime," there must have been an inspiration from above of intelligence, reason, will, which the sea slime never having had, as I just now said, it never could give. We may talk of "nature's great progression.... from blind force to conscious intellect and will;" but it is little more than rhetoric. There are gulfs which still yawn, wide as ever before, between inorganic and organic nature; between living and dead matter; between blind force and force directed by intellect; between animal instinct and moral feeling; between the semi-automatic intelligence of the brute and the pure reason of the mind of These gulfs may be bridged, but as they are not bridged, and it is to practice delusion upon the credulous to cover them with a flimsy covering of speculation or assumption, and to call such covering solid ground.

man.

REV. J. H. REYLANCE, D. D.

The whole Creation is a mystery, and particularly that of man.
SIR THOMAS BROWNE.

The creation of a

A man is the whole encyclopedia of facts. thousand forests in one acorn, and Egypt, Greece, Rome, Gaul, Britain and America, lie folded already in the first man.

A man's a man for a' that.

EMERSON.

BURNS.

Lord, what is man, whose thoughts, at times,
Up to they seven-fold brightness climbs,
While still his grosser instincts cling

To earth, like other creeping things!

So rich in words, in acts so mean;

So high, so low; chance-swung between
The foulness of the penal pit

And truth's clear sky millenium-lit.

MAN, BODY, SOUL AND SPIRIT.

REV. F. W. ROBERTSON.

WHITTIER.

We say,
We also

The apostle Paul divides human nature into a three-fold divisions. This language of the apostle, when rendered into English, shows no difference whatever between "soul" and "spirit." for instance, that the soul of man has departed from him. say that the spirit of a man has departed from him. There is no distinct difference between the two; but in the original two very different kinds of thoughts, two very different modes of conception, are presented by the two English words "soul" and "spirit." When the apostle speaks of the body, what he means is the animal lifethat which we share in common with beasts, birds, and reptiles; for our life, our sensational existence, differs but little from that of the lower animals. There is the same external form,--the same material in the blood vessels, in the nerves, and in the muscular system. Nay, more than that, our appetites and instincts are alike, our lower pleasures like their lower pleasures, our lower pain like their lower pain; our life is supported by the same means, and our animal functions are almost indistinguishably the same.

But, once more, the apostle speaks of what he calls the "soul.' What the apostle meant by what is translated "soul" is the immortal part of man--the immaterial as distinguished from the material; those powers, in fact, which man has by nature powers natural, which are yet to survive the grave. There is a distinction made in

Scripture by our Lord between these two things. "Fear not," says He, "them who can kill the body; but rather fear Him who can destroy both body and soul in hell.”

We have, again, to observe, respecting this, that what the apostle called the "soul" is not simply distinguishable from the body, but also from the spirit. By the soul the apostle means our powers naturalthe powers which we have by nature. Herein is the soul distinguishable from the spirit. In the Epistle to the Corinthians we read, "But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things." Observe, there is a distinction drawn between the natural man and the spiritual. What is there translated "natural" is derived from precisely the same word as that which is here translated "soul." So that we may read, just as correctly, "The man under the dominion of the soul receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things." And again, the apostle, in the same Epistle to the Corinthians, writes: "That is not first which is spiritual, but that which is natural;" that is, the endowments of the soul precede the endowments of the spirit. You have the same truth in other places. The powers that belong to the spirit were not the first developed; but the powers which belong to the soul, that is, the power of nature. Again, in the same chapter, reference is made to the natural and spiritual body. "There is a natural body, and there is a spiritual body." Literally, there is a body governed by the soul, that is, powers natural; and there is a body governed by the Spirit, that is, higher nature. Let, then, this be borne in mind, that what the apostle calls "soul" is the same as that which he calls, in another place, the "natural man." These powers are divisible into two branches the intellectual powers and the moral sense. The intellectual powers man has by nature. Man need not be regenerated in order to possess the power of reasoning, or in order to invent. The intellectual powers belong to what the apostle calls the "soul." The moral sense distinguishes between right and wrong. The apostle tells us, in the Epistle to the Romans, that the heathen-manifestly natural men-had the law "work of the written in their hearts; their conscience also bearing witness."