that a man hath will he give for his life." So all the world practically endorses the truth, though it be uttered by "the father of lies." The exceptions are those who, having been taught in the Divine school, are prepared to sacrifice it to nobler ends; and in losing, gain a higher and more blessed life. Even wretched men, starving men, cling to life as something most precious; and the thought of an immortal existence is some support, even though there may be reason for dread, under the pressure of trying circumstances, and a source of consolation in taking leave of their mortal existence.

But there is another reason why so many cherish the belief in natural immortality. There are vague ideas and hopes floating in the mind, which are every now and again seized hold of to still its unrest, and soothe conscience. These ideas are found in books and sermons meant to be comforting; such as contain possibilities of repentance, even in the very article of death; of acts of faith, which are imperceptible to any but the individual himself at his last gasp, and that, such being the mercy of God, suffices to introduce the man, who denied God by his deeds all his life, into the company of the saints in light; and, therefore, such possibilities may be theirs. So they hail man's immortality in the vague hope that-though some may be miserable for eversomehow or other they themselves will escape, and be happy for ever. Let such minds but once face the fact that immortality and ungodliness are never associated, there must be faith in Christ, dying unto self, and a living unto God. There are thousands of easy-going "Christians," so-called, who go hand-in-hand with the world, and are engrossed in its fashions and pursuits, who teach the worldling the very essence of covetousness by their example. If they once beheld the truth on this matter, they would feel self-condemned.

"Alas! alas!" might they well say, are we not like those to whom the Lord will say, 'Depart from Me; I never knew you?'" Conditional immortality is not a soothing cordial either to the sinner, or the easy-going professing Christian. It demands evidence of the new life. A mere profession is worthless. But in the way men have been taught, the theory of natural immortality is a popular doctrine, however false its foundation, and however vague the arguments advanced to support it. That of Mr. C. H. Spurgeon is one of the quickest conclusions on which to rear the structure of man's natural immortality I have yet met with. "It pleased God to make man immortal, and he has become such of necessity." This, if true, would indeed be a royal road out of all difficulty, and there would be nothing left for us to do but to gather up all the books that have been written on the subject, and make a huge bonfire of them. And, while we might well blame ourselves and others for our folly and ignorance in being so long blind to so self-evident a proposition, and that we should have spent so much time in satisfying our minds of the truth of the matter, yet now we may well rejoice that we are spared all further trouble of reading, or thinking, upon the subject. It is settled by Mr. Spurgeon; a few trenchant words, and the business is done. He, at least, is perfectly satisfied that he knows all about it; and, like an honest and kind-hearted man, puts it in the simplest, yet most dogmatic, form for the benefit of others. But with all due respect to him and his work-and I would be the last to say a

word disparagingly of either, that has been so much honoured-I yet beg leave to say that his dictum will not stand the test. Proofs have been given, not only strong, but, as I think, unanswerable, to the contrary. We profess to be ruled by the Word of God; and, of all the passages I have quoted, there is not one that gives even the merest shadow of support for such a conclusion. I ask any candid mind to bring such theories side by side with the Divine testimony, and prove them there. Let the Word speak. It has its own voice; it is the voice of God. It is the only authority, and that the highest-Divine.

But the supporters of the theory we are opposing have scarcely measured the consequences to the racee-or a great portion of the raceif their conclusions on this point be true; or they have in many cases, at least, been compelled to bring in another theory to bolster it up, lest it should topple over from its own terrible weight. They either evade and nullify their own conclusions, or bring in the theory of universal salvation to support that of natural immortality; while one is as contrary to the teaching of Scripture as the other. I can quite understand-and when I think of the kindness of heart that underlies and inspires the motive, I can sympathise with their feelings-though I cannot subscribe to their views. It is something which man has joined together, and it will assuredly come asunder. One side teaches that man is an immortal being, and will live for ever; but having sinned, he is doomed to a living death in everlasting flame. But God, in His infinite mercy, has redeemed him by His Son Jesus Christ; and all who believe in Him and forsake evil, and live according to His will, shall dwell for ever in the light of His presence, in a state of the most perfect bliss; while those who do not believe, and will not obey His will, shall be cast into the lake of fire, there to endure excruciating torments for ever.

Among those who professedly hold this view in principle, are many tender hearts who, while they feel they ought to believe the doctrine which is so repugnant to all the better feelings of their nature, seek to save themselves from supposed error, and soothe their feelings at the same time, by modifying the severity of the terms employed in their creed to denote the sufferings of the wicked. These modifications are

so peculiar, and so numerous, that you will scarcely find two men having precisely the same opinion as to what the fearful doom may be ; in some cases, modifying it to such an extent, that to some minds hell would appear rather a desirable place to live in than otherwise. Thus the amiable weakness of good men becomes an injury to the cause of truth.

Others that defend the theory of natural immortality, say, that "man is immortal, yet a sinner, and as such, will be condemned and punished at the judgment-day, in proportion to the deeds done in the body. But the race-the whole race, is redeemed; and, while some in the present state come into the blessedness of salvation, and certain security of future happiness in glory, yet, that all, without exception, will come into that position, after having suffered the due consequences of their guilt and ignorance, through the atoning work of Christ, so that God may be all in all."

But for neither of these views are there any Scripture proofs. The

texts that are cited stand alone, and when fairly examined, will not bear the strain put upon them. The only way to arrive at truth, is to take in the whole of a subject in all its parts and bearings, and then take the burden of the evidence. The doctrine of justification by faith aloneof sanctification-of the resurrection, and of judgment, are all based on such evidence, and not on the authority of an isolated text. Some texts are clear and distinct statements of a fact; and if they relate to a doctrine, you will never be at much loss to see how they are supported by others, and the position they occupy to the whole mass of evidence on that point. Other texts are only generalized statements which require the exercise of a little common sense in comparing, to arrive at the sense. The indefinite and generalized statement must yield to the definite and dogmatic, which is repeated and enforced again and again, in the clearest and strongest terms.

Now, when I hear men speak of universal salvation, and find they evade, or ignore, all such definite terms as death,' 66 'perish," "utterly destroy," "everlasting punishment," "everlasting destruction," "shall be no more at all," "utterly consume away," and so on, I say, "Stop, my friends, I cannot go with you, though your road is not without its charms. The prospect looks fair, but I am afraid, nay, confident, that it is altogether delusive, that it will surely end as an idle dream. The evidence is too strong for me to have the least doubt that you are in error." And when my friend, who preaches and professes to believe in eternal sensitive torment, urges me to adopt his views, giving me the privilege of subjecting them to my own individual modifications, I say, "No, I cannot go with you; and, from my very heart, I rejoice that duty does not call me to do so. But permit me to tell you, that you are not content with God's own revelation on this matter; that you are unconsciously, I admit-piling on the misery of those whom God will justly and most righteously smite with the doom of destruction." I take comfort from the blessed fact, that God is a righteous and a merciful Judge, and will mete out the punishment and doom not from passion or caprice, but in accordance with the eternal principles of righteousness, while mercifully considering the weakness of the creature. "The wages of sin is death."

I believe that a right understanding and reception of this grand truth of conditional immortality, would get rid of all these difficulties. It gives a clearer and brighter light to all the doctrines of the Gospel. It will tend to enhance the value of the atoning work of Christ in our estimation, and at the same time set forth in a more certain and stronger light, the righteous judgment of God against all sin; and thus make the equity of the Divine government and discipline more apparent. It would give a fuller and more healthy development to the spiritual faculties, and stimulate to a more vigorous exercise of those graces and virtues of the Gospel of Christ which we are called upon to practise; so that while we are giving proof of our union with our Divine Head, we also are being "increased with the increase of God." It is a view calculated to show what the Christian character really is; for, the believer holding it, knows and feels that he is in actual and visible training for the kingdom which is prepared for the victorious overcomer; and such a one, aspiring to immortality through Christ, and with

Christ, is able to "tread the world beneath his feet, and all that the world calls good or great."

When a man is thoroughly convinced that there is something to be obtained of immense value and importance to himself by his conforming to certain conditions, he will the more sedulously see to it that none shall rob him of the prize. He will so run that he may obtain. And such are they who truly "seek for honour, glory, and immortality."

Immortality is something not naturally possessed, but something to be acquired by a Divine bestowment. It is "the gift of God in Jesus Christ our Lord;" but it is a gift only to be obtained by complying with His own conditions. "This is life eternal," said Jesus Himself, "to know Thee the only true God, and Jesus Christ whom Thou hast sent." And surely to know God, is to believe in Him, and to obey His will. To all such, then, the words of the beloved disciple are applicable: "This is the promise that He hath promised to us, even eternal life." And all such are safe, "now, and through eternity," for their lives "are hid with Christ in God," who is from everlasting to everlasting, the self-existent One, having neither beginning nor end, God, blessed for evermore. S. B.

A CHANGE.

VER the roofs of the pioneers

OVER

Gathers the moss of a hundred years;

On man and his works has passed the change
Which needs must be in a century's range.

The land lies open and warm in the sun,
Anvils clamour and mill-wheels run;
Flocks on the hillsides, herds on the plain,
The wilderness gladdened with fruit and grain.

But the living faith of the settlers old
A dead profession their children hold;
To the lust of office and greed of trade
A stepping-stone is the altar made.

The Church, to place and power the door,
Rebukes the sin of the world no more,
Nor seeks its Lord in the homeless poor.
Everywhere is the grasping hand,

And eager adding of land to land;

And earth which seemed to the fathers meant

But as a pilgrim's wayside tent

A nightly shelter to fold away

When the Lord should call at the break of day

Solid and steadfast seems to be,

And Time has forgotten Eternity.- Whittier.

THE BIBLE: ITS PURPOSE AND ITS POWER.

WE the

...

E believe the Bible to be the inspired Word of God. "It is written," "The Holy Scriptures' 66 were given by inspiration of God:" "that Prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost" (2 Tim. iii. 15, 16; 2 Pet. ii. 21).

As to how the various writers of the Holy Scriptures could be so inspired of God, and yet, at the same time, maintain their individuality and usual manner of expression, let us imagine that we have before us a dozen or more harmoniums, all of them the work of one maker, but of different style and material; with a like variety in the number and power of "stops." The maker is an eminent master of music. He presides at each instrument, in turn, to give expression to the soul of music abiding within himself. Each harmonium first breathes at his will, and then speaks in response to his touch. The melody of "Jesus and his love" is sounded forth, and what a unity in variety do we witness! What a difference do we recognise in the same tune when played on the instrument having twenty stops, and powerful kneeswells, from that with but a single "expression" stop! The parable is easily expounded. The various writers of the Holy Scriptures were as these instruments. God made them after His own design, and gave to each sundry powers and diverse talents. At His will they breathed "the breath of life," and when He presided at the key-board of their intellects, they spake as they were moved by Him." Or, we may say, they were used by God as His telephones and telegraphists. How clearly this was the case with "the beloved" John when he was used as a telegraphist at the island-station of Patmos to send the King's last "official" telegram "to the seven Churches of Asia!" We do well to remember that the original Scriptures were written in various languages, and that the succeeding clerks made many mistakes in transmitting and translating.

As a whole, we may compare the Bible to "a tree of life." Genesis is as the seed hidden in the earth, and sending forth its roots deep down in the ages past. Exodus is the springing forth of the stem for culture. The onward course of prophets, priests, and kings forms the circles of the trunk. The evangelists spread out as branches. The Epistles adorn as leaves. Revelation unfolds its glorious bloom, and promises never-failing fruitfulness "in the ages to come.'

The Bible, like man, has in itself a three-fold nature, as of "body, soul, and spirit." Words clothe ideas and truths as the body of man serves to give expression to the soul within him. So the truths of God conveyed to us in the words of the Bible have a germ of the life of God within them, as the spirit in man quickens the soul. The great "I AM," of John vi. made this plain when he said, "It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life" (ver. 63).

We may then safely call the inspired words of God seeds of life; "words of Eternal Life." The parable of the sower makes this quite