exclusively to the life that now is or debauched the belief of another life with a transfer of the passions and immoralities of the present state. Even Hebraism pronounced only a doubtful word respecting the immortal hope, or was dumb altogether. It was left to Jesus to utter the promise so thrillingly that all the centuries since have vibrated with it, "as I live, ye shall live also," and by his own resurrection from the dead to crown and complete his doctrine. Whole nations may, as the French did in 1793, apostatize from this faith, and write over the grave, "Death is an eternal sleep," but common sense will resume eventually its sway, and the ancient trust sink deeper into the hearts of men than before. Christianity educates to new life and expansion all those elements of human character, which yearn after continued being and make it a blessing, not a curse. In the spiritual life itself, purified and energized by the word and example of Jesus, is conveyed the pledge and realization of continued. being and never ending enjoyment of God and His universe.

Next to the New Testament doctrine of the dignity and Godlikeness of human nature to add solemnity and grandeur to life, stands this heavenly vision to kindle the imagination and enrapture the heart and transport man out of himself in "deeds of high emprise." Only this transcendent element can create the saints of saints and heroes of heroes. This immortal worth of man glorifies all that is done and suffered in his behalf, the tug and toil of daily life, the battles for freedom, the martyr's stake, the Cross of Calvary lifted high over all. If man is to live again and live forever, then no pains is too great to take for his culture, and salvation, no education is too costly, no self-sacrifice is too dear an outlay, no price too high to be paid, to launch him on his neverending career. Viewed in this light, streaming down from

the vistas of eternity, a new and strange change passes over all sorts and conditions of men, their homes, occupations, fortunes, aims, and attainments. Instantly as by a new sunrise in a starless sky the whole scene is lighted up to broad day, and where before we saw men as trees walking, as in the parable, now we behold eye to eye the full reality, and sublimity of life, and the common men and women of every day life are turned into kings and priests in the grand possibilities of the kingdom of God. The slightest acts and words of daily custom rise into unspeakable importance when considered as links in the chain of a never-ending being.

MIRACLES.

It has not been the purpose of these commentaries on one hand to question, or on the other hand to account for the signs and wonders which are recorded in the New Testament, but to accept them as they stand. The question of miracles will probably always be an open question. That an Almighty Being has power to work miracles is self evident. That he is enchained by his own laws, or by the fixed condition of his own being, so that he cannot vary his modes of action, none would dare to maintain. What to man may wear the guise of a miracle, may to God be but a new method of working. He is ever springing new surprises upon the attention of his intelligent and moral creatures, new worlds, new beings, new combinations of events. "The unexpected is ever that which is going to happen."

The miracles of the New Testament are so inextricably inwoven with the whole narrative and with the teachings of Jesus, as suggesting or modifying them, that to eviscerate them from the text would leave the gospel pages bald and maimed and shorn of one of their chief charms and powers.

Indeed the denial of these facts is the first step, and the one that "costs," to deny the existence of any conscious intelligence, any active will in the creation or management of the universe. All is remanded to Law, inexorable, changeless law, as if law had any significance or force unless backed by mind and will. The laws of God are in reality but the habits of his action; and being infinitely free, infinitely active, infinitely benevolent, He can bring out of his treasure-house things new as well as old, and vary his mode of working to suit the ever changing necessities and fortunes of his moral agents. No cast iron system is the universe, but the flux and reflux of divine wisdom and love. Jesus himself was a supernatural man, not less natural or rational on that account, but more so, nature not violated, but carried to a higher point and power, supernatured, not less of the ever working law and love of God, but more, the spirit without measure.

INSPIRATION.

The subject of inspiration like that of miracles belongs to the open questions of theology and New Testament literature and criticism. The fact of inspiration stands, though the nature and amount of it may be in doubt. It would ill become those who believe in the inspiration of Buddha, Zoroaster and Confucius to deny that of Jesus and Paul; or to claim this superlative gift for modern prophets and poets and refuse it to the ancient David and Isaiah, John and Peter. Because it is difficult to define exactly how, or how much inspiration there may be in a given case, it by no means follows that such an influx of superior spiritual wisdom and power does not exist. It is hard, for instance, to give a satisfactory definition of genius, but no one doubts

the fact of genius or of the possession by some gifted men of an unusual intellectual ability and emotional sensibility which goes under this popular name.

But because some men have been specially endowed to see deeper and farther into the truths of religion than others, and to be specially commissioned, as Jesus and his apostles were, to do a peculiar work in the world, it by no means follows that such a gift precludes the necessity of study and examination in utilizing their communications. Inspiration in the giving of truth does not mean necessarily infallibility in the receiving of it. Human language must be used, and Translations must be

that is an imperfect instrument. resorted to, and they are far from being perfect. The mind of each reader has a special condition and capacity of its own, and acts as a semi-transparent medium still further to refract and blur the direct rays of truth. These and other qualifications of the effect of truth, inspired but not infallible, must be taken into the account. Only a direct miracle wrought by an immaculate spirit upon each fallible mind could insure perfect exemption from error. And that is not the method which Providence has chosen to benefit and save mankind. The resources of truth are opened by Revelation, as the blessings of life are bestowed by Providence. But in either case faithfulness on the part of the receiver and user is the one essential condition of being benefitted by the gift. Providence bestows no harvests on the sluggard, and inspiration cannot help the reluctant soul. We can never be sufficiently grateful that in a world full of sin and error, we have the sure guidance of Jesus and his apostles to point out the way of life so that none need to go astray. Inspiration is more a practical than a speculative question, and resolves itself finally into this inquiry,

how we can most benefit ourselves and others by these heavenly communications of truth, and fulfill most effectually the great purpose of those who came, labored, suffered and died to bear witness to the truth. Not certainly by unbelief, coldness, denial, and willfulness, but by sympathy, trust, candor, and obedience can the royal boon be secured, enjoyed, and put to its destined use.

LETTER AND SPIRIT.

And this leads me further to dwell on the all important subject of the true interpretation of the Scriptures. Two distinct and characteristic methods prevail, one the literal, dogmatic, and textual system, the other the spiritual, figurative and literary mode of understanding these ancient books. It is the last method which I have endeavored to pursue. The letter killeth, but the spirit giveth life. What is desirable is to arrive as far as possible at the simple meaning of the author, not to press into his language more than he intended, or like the Jewish rabbis to see how many senses could be wrung from a given text. Occidental commentators labor under a great disadvantage in not being capable from a colder temperament and a less vigorous imagination of entering fully into the spirit and highly figurative and lyrical character of oriental literature. We are too tame and prosaic to realize the boldness and vividness of conception which belongs to the minds of the children of the sun. Their common words are poetry. They talk in paradoxes. They personify inanimate objects. Dramatic action is put into the simplest utterances. The New Testament is full of examples of this kind. But it would lead us far astray to take such instances literally. In fact most of the glaring errors which have crept into the Christian church have en