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the fact of the soul's immortality. If the soul departs not out of existence, like the body, then there must be a place provided and suited for its separate condition of life, till the body shall rise again at the second coming and judgment of Christ. The "living soul" is the true life of man; and this life was derived by direct inhalation from the breath of God his Maker. This is expressly stated (Gen. i. 26, 27), and this distinguishes man from the whole brute and lower creation. Besides, man was created "in the image" () of his God; that image being moral, intellectual, and spiritual; as well as "after his () likeness," which is external and physical, as afterwards shown in the person of the God-man, " God manifest in the flesh," Christ Jesus.

The sacred gift of immortality, we may believe, extended originally both to body and soul. But, as no doubt is the case with every probationary rational creature of God, the continuance of the great boon was conditional upon absolute obedience to the Giver. Here, the forbidden fruit of "the tree of the knowledge of good and evil" was the test on the one hand; the permitted fruit of "the tree of life," was the bond on the other. The one threatened death; the other, prolonged and perpetuated life to body and soul. Strict compliance with the Divine will and sovereign law in each, was the condition of life and death: and so, we may believe it is, throughout the whole range of God's rational creation. We know the sad issues in

our case

"Of man's first disobedience, and the fruit

Of that forbidden tree, whose mortal taste

Brought death into the world, and all our woe,

With loss of Eden, till one greater Man restore us."

The intervention of infinite mercy, in the midst of judgment, by the promised "Seed," to bruise in due time the serpent's head, and atone fully for sin, was the only means we know of in God's eternal purpose, whereby the sentence of death was suspended from execution, and space

for repentance and godly discipline given in preparation for a better future Eden of secured immortality.

The first Scripture assurance of this immortality in a superior state, is the case of " Enoch, the seventh from Adam," who walked with God, and was translated to heaven without tasting death. His body and soul, being willingly given to the Lord, in faith, love, and obedience, to be washed in the blood of the Lamb, and sanctified by the Holy Spirit, were admitted at once by an act of omnipotence into the celestial abode of the blessed; a designed and most convincing evidence of immortality to the ransomed in Christ, soul and body, from the beginning. The patriarchs, Abraham, Isaac, and Jacob, and all the faithful under the old covenant, saw the promises afar off, and embraced them; confessing, by their hope full of immortality, that they were strangers and pilgrims here, seeking a better country, even a heavenly. They knew, like every true Christian now, that, "if the earthly house of this tabernacle were dissolved," they had in store, through the covenant-promises, a building of God, a house not made with hands, eternal in the heavens." They were not sustained amid the trials of their earthly pilgrimage by mere temporal promises, as some (like Bishop Warburton) have vainly endeavoured to show. But they looked for an "eternal city," far brighter, better, and more enduring, than any earthly Canaan could reveal; one which had solid and lasting foundations, whose Builder and Maker is God, reserved in heaven for all those who are found "faithful unto death," and "through faith and patience, inherit the promises."

The immortality of the soul, and the rewards and punishments of a future state of retribution, were doctrines received from their fathers, and evidently believed in by the great majority of the Jewish people in our Saviour's days. The sect of the Sadducees alone, like the Epicureans among the Greeks, being devoted to the love of this present evil world, in its riches, honours, emoluments, pleasures, and indulgences of the

flesh, cast off all belief and hope of a future life; living for themselves, dying without hope almost like the beasts that perish; seeking no heaven, fearing no hell. They cared not to believe in angels, or spirits, or any resurrection of the body from the grave. Our Lord's refutation of this sect is well known; how He sharply reproved their endeavours to waylay him by their wily questions, and clearly showed that the " God of Abraham, Isaac, and Jacob," was the God of the living and conscious, not of the dead and non-existing; and they greatly erred, "not knowing the Scriptures, nor the power of God." (Matt. xxii. 29.)

(To be continued.)

[Note. This chapter will be resumed, with some further remarks on the immortality of the soul, and the separate state of departed spirits of "the just and unjust."]

BAPTISMS IN PALESTINE PLACE CHAPEL.

A GREAT deal has been said about destitute and homeless Jews being forced to become Christians, but the conversion to Christianity of Israelites, who occupy a higher position in the social scale of society, is entirely ignored. It is our privilege, however, to open the eyes of our unconverted Hebrew brethren to the fact, that it is not only the poor, the needy, and the unlearned, who apply for religious instruction, but that also the wealthy and educated willingly renounce the ties of home and give up riches and rank to study the Gospel and be admitted into fellowship with the Church of Christ.

This was verified on Sunday afternoon, March 8th, when four Israelites, all men who had occupied no mean positions-stood at the baptismal font in Palestine Place Chapel, and took upon themselves solemn vows of allegiance to a Saviour, whom they once had despised and rejected. There were to be seen standing side by side, the son of an Oriental Rabbi of high respectability, who, some months ago, exchanged a home of comfort for a meaner dwelling on English soil, where he could listen to the Gospel message from

the lips of one of his own people, and pursue uninterrupted his study of the sacred volume; the young man, who had quitted the sunny banks of the Tigris, little dreaming that in the bustling metropolis of Great Britain he would learn to know Him, whom to know is life everlasting; the educated German, and the good Hebraist. As the four were about to take their places around the font, the hymn

"We sing to Thee, thou Son of God,"

was given out. It was sung with much feeling, especially the last two verses, which were peculiarly adapted to the occasion.

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Thy kingdom Thou hast opened wide
To all who shall believe;

Thy wounded hands, and feet, and side,
To sinners entrance give!

"Among their number, we presume

To sing Thy precious blood;
Reign here, and in the world to come,
Thou holy Lamb of God!"

When it was concluded, the Rev. H. A. Stern commenced reading the baptismal service, and a deep seriousness pervaded the congregation, as the candidates in earnest tones declared their desire to 66 renounce the devil and all his works, and the vain pomp and glory of the world," and expressed their unwavering faith in the Redeemer of mankind, and it was with some emotion that, previous to the sermon, they joined in singing Charles Wesley's well-known hymn:

"Blow ye the trumpet, blow

The gladly solemn sound;
Let all the nations know,

To earth's remotest bound,
The year of Jubilee is come;

Return, ye ransomed sinners, home!" The sermon, which was preached by the Rev. H. A. Stern, was on Isa. xxi. 11: "The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh and also the night; if ye will inquire, inquire ye; return, come." After dwelling upon the ancient custom of having watchmen on the watch-towers at night, the preacher referred to the event, which called forth the above dialogue; it was to be found in the same chapter in the sixth to the tenth

verses. It seemed from the passage that the inhabitants of the land were wrapt in deep slumber, when aroused by the watchman with the cry: "The morning cometh and also the night; if ye will inquire, inquire ye; return, come." The preacher then went on to say that pastors are the watchmen appointed by God to watch over the spiritual welfare of His people; when sunk in a state of apathy and ignorance, it is their duty to rouse them and warn them of their danger.

After a stirring discourse, he concluded by a solemn charge to the newly-baptized converts, alluding, as he did so, to the long course of instruction, under which they had been placed, and to the efforts which had been made to explain to them the mystery of the plan of salvation. They had been warned of their danger, and he felt convinced they had built their hopes for time and for eternity upon a surer foundation than judaism; but, if hereafter they should depart from the right way, there would only remain for them 66 a certain fearful looking for of judgment;" for his part, he could say before the presence of God in the judgment day, that he was free of their blood. he trusted this would not be the case, but that all present, and he included himself among the number, would strive so to live that all, whether Jews or Gentiles, should be impressed with the reality of their high and holy calling.

But

A BELIEVING DAUGHTER OF ABRAHAM.

SCRIPTURE EMENDATIONS. ROM. vii. 15.-"For I know not what I do: for I do that which I do not will to do, but what is more, I do that which I hate."

Verse 16.-" But though I do that which I do not will to do, I consent to the law that it is good."

Verse 17.-"Now then no longer do I do it, but sin dwelling in me.'

Perhaps many have felt a degree of obscurity pervading the A. V. here. There is a lack of clearness in the reasoning which is not rightly to be

• Supplied words in italics.

laid to the account of Paul. If this obscurity can be removed it is well, but not at the expense of fidelity.

Whatever may be urged against presenting a literal translation to the reader, there can be no question as to its being the first duty of a translator to secure it for himself, in order to give an equivalent expression in good English. When idioms are to be handled, they require an acquaintance with their acknowledged power. In the above passage there seems to be no difficulty of idiom; but perhaps a remarkable instance of dichroism, in which the old and new man are uniquely depicted. There is, apparently, a strange disavowal of guilt, and an acceptance of the responsibility of one under the law; of the power of the law to destroy, and thorough deliverance from its authority; of the righteous, holy, and good character of that law, and its permeating subtilty to stir up sin; of the spirituality of that law, and the irremediable carnality of one for whom that law was devised. To appreciate duly these antagonisms, which Paul seems competent for, is not the acquirement of a neophyte. We have not here the exercises of one who has just begun his spiritual warfare: by no means of one enlightened merely by the law. There is no disclaiming responsibility on the ground that two natures incongruous and contentious exist within the same inclosure. Whilst Paul denotes the dualism, a monochord vibrates throughout. If a heathen could write, "animum rege, qui, nisi paret, imperat," rule the spirit, which commands, unless it obeys, much more should the servant of Christ recognise this first law of Christian ethics; and so testifies the wisest of men; "he that hath no rule over his own spirit, is like a city that is broken down, and without walls."

"I know not what I do." Here is the expression of perplexity, not of uncertainty. There is weakness abundantly testified by the following words, "I do that which I do not will to do, but what is more, I do that which I hate." For åλà= but what is more, see Greenfield's Lexicon. A curious and instructive climax is re

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corded here. Let us be tender over babes; ay, even over young men in Christ. If we think we have passed through this "wretched" condition, let us be meek in our judgments: it may be our brother did not will to do what he did, and would have undone it the moment after. Let us not be ignorant of Satan's devices. What good is our strength to us if we are not bearing the infirmities of the weak? Had the moral and social code in the Scriptures been studied with half the zeal which its divinity has, what manner of men and women we should be!

In the 16th verse, Paul puts in a disclaimer on behalf of the law: he does not suffer the perversity of his nature, and the imperious conduct of his lusts, to impugn the law. No: "though I do that which I do not will to do, I consent to the law that it is good." This surely is the meaning, and not as the A. V. states, that he consents to the goodness of the law by doing that which he would not!

If Paul appears, as a spiritual anatomist, to perform the operation of dichotomy, it is only in appearance: he never wholly separates ethically the logically distinct parties-flesh and spirit. But while he disclaims on behalf of the law, he also does the same on behalf of the spirit; "no longer do I do it, but sin." But here we must further present a somewhat different version.

Verse 18.-" For I know that there dwelleth not in me (that is, in my flesh) a good thing; for to will is present with me, but to do the proper thing, I find not."

Verse 19.-" For I do a good thing which I do not will to do; but what is more, an evil thing which I do not will to do, that I do."

Verse 20.-" And if I do that which I do not will to do, no longer do I do it, but sin dwelling in me.'

19

Verse 21.-"I find therefore the law (I willing to do the proper thing)* that the evil thing is present with

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In the 16th verse, Paul tells us that he does not will to do; and in verse 19, he states the double commission: he does a good thing, and he does an evil thing, neither of which does he will to do; and he wills a good thing but does not do it; "to do the proper thing, I find not;" why? because of the law, verse 21, "the evil thing is present with me.' Now what is that evil thing?" Sin dwelling in me." Oh! who can fathom the depths of sin? who can measure its malignity? It is a cankerous ulcer, which no medicaments can cure, and scarcely moderate. There must be no tender surgery here; a right arm or a right eye must yield to the well-being of the body.

"The law. . that evil is present" is the law in the members spoken of in verse 23, warring against "the law of the mind," and it issues in "the law of sin." This is again mentioned in verse 25; and again in viii. 2, but there with the adjunct" of death." The structure seems to require the translation, "hath made me free from the law of sin, and from death." The conditions have been fulfilled, and the object is attained;

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verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation. but is passed from death unto life." (John v. 24.)

Worthy of all consideration is it that whilst Paul wills to do good, does both good and evil which he does not will to do, he never wills to do evil all therefore that is stated here is of "a new creature in Christ Jesus;" for as to the natural man he only wills to do evil; every imagination of the thoughts of his heart is evil;" (Gen. vi. 5;) "filled with all unrighteousness full of envy worthy of death," Rom. i. 29, &c.

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These are then the exercises of one who can subsequently write, The law of the spirit of life in Christ Jesus hath made me free from the law of sin and from death." Rom. viii. 3. To such, there is no longer this dilemma; he no longer presents debatable ground for these opposing parties; he is a known conservative,

although he surpasses all liberals in the liberality of his large heart; but all false liberals he withstands to the face, Gal. ii. 11. He has taken his stand, he is "known and read of all men," ay, of devils too; they know him as the faithful servant of that "holy one of God," whom, in the days of His flesh, they feared. Though Paul has not ceased his warfare, he is no longer that impotent man he was; he can determine and accomplish. (2 Cor. ii. 1.)

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The sum of the matter is, "So then, with the mind I myself serve the law of God, but with the flesh, the law of sin." But the former must increase, and the latter decrease, if we would have " our fruit unto holiness," and not "unto death." This summing up is of the utmost importance. It is a terse charge of a competent judge to the conscience. It is not the flesh serves the law of sin," but "I with the flesh." Non eloquimur magna, sed vivimus," speak not great things, but we live them," said an ancient Christian, and this is truly serving the law of God with the mind. As it pleased God to leave some of the doomed nations whereby to "prove Israel," (Judges ii. 22,) so does the flesh "with its affections and lusts" remain. Shall the nations subjugate the Israelites; or the Israelites them? Shall we serve the law of God or the law of sin? The nations did succeedsometimes by guile, sometimes by force. It is instructive to mark that, when power and glory culminated with them, in the reign of Solomon, the most pitiable failure set in: "then did Solomon build a high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem; and for Moloch, the abomination of the children of Ammon. And likewise did he for all his strange wives." (1 Kings xi. 7, 8.) The darkness of light in more blinding than the darkness of ignorance. All positives are more to the purpose than negatives. Let us beware then. Have we attained to a high place? If we fall, the hurt is greater. "God has broken all my bones," said one who had taught many: ay, but he himself had forged the hammer.

"We are not of the night, nor of darkness. Therefore let us not sleep, as do others, but let us watch and be sober." (1 Thess. v. 5, 6.) Clifton. W. HOWELL.

THE JEWS OF RAMSGATE HAD THE GOSPEL PREACHED TO THEM.

WE take the following from The Thanet Advertiser, of the 7th ult. :

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SERMON TO JEWS AND GENTILES AT
CHRIST CHURCH.

"A sermon specially adapted to Jews and others was preached in this church last Sunday evening. For several days previously the Jews throughout the town had been visited and invited to attend. At the hour of service the church was filled to overflowing, and a considerable number of Israelites were scattered through the congregation. The Rev. H. A. Stern, Principal of the Society's Home Mission, was the preacher, and selected his text from the Prophet Zechariah xii. 10. His discourse was very able and convincing. He traced the rise of Christianity from its apparently humble commencement, and showed that the power which triumphed so rapidly over the learning of the Greeks and the might of the Romans could be nothing less than divine; it was, as the Apostle St. Paul affirmed, "the power of God." And it required little reflection to see that Jesus of Nazareth, in His life, sufferings, and death, was the great central figure, the spring and stimulus of the whole movement, and that if He were not the Messiah foretold by Moses and the prophets, then the Messianic hopes, both of Jews and Gentiles, have proved a failure, and the Bible, with all its types and prophecies, its glorious pictures concerning "the blessing of all nations through Abraham's seed" were utterly unintelligible. But once accept Jesus of Nazareth as the Messiah, there is at once seen a beauty, a purpose, a progressive meaning in the whole stream of divine revelation. He, Mr. Stern, then drew a sketch of the prophetic evidence for the Messiahship of Jesus. It was predicted that the sceptre should

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