the earthly to the heavenly; and though all die in Adam, the same all shall be made alive in Christ." When will this take place? Before death, or after death? As such a change is not realized before death, it must consequently be after that event. To remove all doubt, you will notice the Apostle fixes the time when all are to realize this great change as the resurrection, therefore, after death. And let us not forget that the corrupt, the dishonorable, even all who die in Adam, are to be raised incorruptible, glorious, alive in Christ, and are to enjoy that heavenly state where death is swallowed up in victory. Some say this applies only to Christians, but this is a manifest perversion of it. It applies to all who die in Adam-the corrupt and dishonorable. Do none but Christians die in Adam? Are none but Christians corrupt and dishonorable? If Christians are disposed to monopolize all the glories of this resurrection state, they must father also, all the corruption and dishonor here mentioned.

Let me ask the candid reader, now in all seriousness, why it is not as reasonable to suppose that sinners can be changed to saints in another world as well as in this, provided there are sinners in that world? What reason is there for believing that God is willing in this world that sinners should become holy, but is not willing they should make the least improvement in the world to come? These questions are asked on the supposition that sin exists in that world, which I have no warrant of Scripture for believing. We shall notice one fact, and that is, if sinners ever become holy, it must be either at the event of death, or after that event. All men are more or less sinful. "If we say we have no sin, we deceive ourselves and the truth is not in us." Unless Unless the future world is

exactly like the present, and we are there precisely what we are here, there must be a change somewhere. If one sinner is changed at death or the resurrection, every one may be. If one sinner receives saving grace in that wonderful display of divine power, why not all? We know not what is done for the soul to lead it to change its attitude to God even in the hour of dissolution. The faith of the Gospel leads us to expect a glorious work for all souls in the resurrection state.

Now in the light of the evidence submitted, when theologians tell us we are on probation to form character in this world for eternity, that there is no change after death, are they not wise above what is written, and do they not plainly contradict sacred testimony? Is it not evident that at death there is a change? Do we not look forward to it as an important change? When we have been called to the bedside of our dying friends, have we not witnessed this change stealing over them? The Apostle assures us it is a change from mortality to immortality, and as no one experiences such a change while living, it must be while dying or after death. The Scriptures recognize man only in two states. First, as possessing an earthly, mortal and corruptible constitution; and second, as possessing an immortal, incorruptible and heavenly constitution. Before we can enter the higher sphere, we must all be changed, bodily and spiritually becoming new creatures in him "who is the resurrection and the life."

Will some one now still urge the passage already cited, against our conclusions. What if there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest? Whoever supposed there was? When we bury our friends in the grave we are very sure that life and all its reasoning powers have fled from the body, which we weepingly consign to the dust. We do not suppose that after we have shut them in their coffins, laid them down in their graves, and closed them in, that they will there work, devise, know and exercise wisdom. The thought of being buried alive is horrid, and has made many hearts very unhappy. We should all of us dread the grave if we believed it a place of work and activity. The teaching of this passage is kindly calculated to relieve us of that dread. It is only the body that returns to the dust; the spirit returns to God who gave it, and may become wise, pure, glorious and happy beyond all earthly conceptions. The passage states a simple fact which in no way conflicts with the most desirable change after death. So that while we allow it to be the strongest evidence of no change of which we have any knowledge, yet we have found, I think, that

this is no evidence. Let me briefly call your attention to the real lesson which the author of this passage intended to teach. It was to incite people to an earnest labor, to faithful industry, and a prompt discharge of life's duties as they daily arise. Thus having our earthly concerns, as far as our wisdom and activity will permit, in a desirable condition for us to leave them. Notice how it is introduced: "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest." The simple lesson here is against procrastination. We should faithfully attend to the demands of the present, and not defer until the future what should be accomplished now. As we cannot carry to the grave our earthly activities, as there is no physical or mental work there, we should patiently and persistently fill up the measure of our opportunity here.

The manner in which death is used in the Scriptures, leads us to regard it as we should a removal from our native land to another and brighter hemisphere, to which all our ancestors have removed before us. This is the proper way of regarding it. If we expected now to leave this soil of our fathers, these homes of a revered ancestry, and remove to an unknown section of the earth, we should find much to do,-many duties to perform before we should be in readiness for the last act,-the utterance of the sad farewell. As at death we shall experience a like but more important removal, we should live in a constant preparation for that event, by an habitual attention to all our duties. That when earth fades before our eyes, our spirits go out of these mortal tabernacles, and we cease to commune with the fond ones of this lower world, we may leave behind us memories as precious as our labors have been faithQuincy Whitney.

ful.

ARTICLE IV.

The Microcosmus, Two Volumes in One, By Herman Lotze.

THIS is the most profound, able and original contribution to the philosophical and scientific thought of the world since the days of Kant. The author's genius for philosophy, large attainments, ripe scholarship, great learning, and judicial temper of mind, pre-eminently qualified him for writing such a book.

The translators have done their work well. They have given us the best thoughts of this great German philosopher in almost perfect English. The language is simple, the style its remarkably clear, and the thought is presented with great force and beauty. The fact is, the work does not read like a translation, but as though it was originally written in English. The grand thoughts of the author appear to have grown into the English form of expression. The language so perfectly embodies and reveals the thought, that the two appear to have originated in the same mind, at the same time, and by the same process.

The Microcosmus is a philosophy of science, or, in other words, it is a philosophical and scientific study of man in relation to the universe, and the universe as related to man. The unity of Nature as constituting one system, is revealed to man only as it is studied in relation to himself. It is this that makes science possible. Out of it springs man's desire to study Nature; and in it is found his adaptation to the work. The key to Nature, man finds in himself; and he only understands himself as he stands revealed in his adaptation to Nature, and Nature's adaptation to him. Man, while he is above nature, is also a part of Nature.

His thought interprets Nature's order, and his will Nature's forces. Science reveals the thought-relations of Nature to the intellect of man, because the thought in Nature is like thought in man. Scientific truth must justify itself to the human soul. On this subject our author speaks with great clearness and force.

66

Truth, when regarded as a whole, is not a mere self-centered splendor, having no unnecessary connections with the stirrings of the soul from which the impulse to seek it first proceeded. The new views which have displaced old errors must justify themselves by the permanent satisfaction they are capable of affording to those spiritual demands which can not be put off or ignored.

"The very aim of science itself must equally determine it to seek this ground of acceptance. For where does science itself exist but in the convictions of those who are wholly persuaded of its truth. And it will never produce such convictions if it forgets that every region which it investigates, all the depart ments of the mental and physical world, had been explored and taken possession of by our hopes, wishes, and anticipations long before any systematic investigation was thought of.

66

Science rests upon axioms, or certain necessary truths, but in the last resort the authority even of these first principles, by deductions from which science would compel our assent, rest upon nothing better than our immediate belief in their truth."1

Our intuitions, upon which we base all our deductive and inductive reasoning, derive all their authority from the fact that they are immediate, necessary, and universal convictions of the human soul. Unless man's nature is trustworthy, and his intellectual, rational, and moral faculties are reliable, knowledge is impossible and science a delusion. Science is knowledge, but the basis of all knowledge is the nature that knows, and the common and universal element in all knowledge is that man knows himself as knowing and in knowing other things.

Science is man's interpretation of Nature; but if only personal mind can interpret, understand and comprehend Nature, then only personal mind could construct and organize Nature. "There is no thought without a thinker," says Descartes; and as science reveals thought in the arrangements, adjustments, and organisms of Nature, it shows the presence and action of a thinking mind in the universe. Thought in Nature is like thought in man, or man could not understand and interpret Nature's thought, and without this science would be impossi

1 Microcosmus. Introduction pp. 9-10.