selves in the form of an individual existence. In the union of the gases thus presented we have an objective existence which corresponds exactly with the idea Christ gives of the soul, namely, as an existence where every individual will have to render an account of his stewardship, and as the conscious part of the body made to rise again.

CHAPTER VIII.

CHRISTIAN RESPONSIBILITY IN THE LIGHT OF MODERN SCIENCE UNLOCKING THE BIBLE.

IF

F modern science enables us to present the Saviour's words in a form like this, it is time we had recognised the science of Christianity as true to ourselves and others. Feeling that in Christianity we hold the key to the immortality of the soul, as science shows us how the form is built, then we ought to proclaim it in Jesus' name eternal. How selfish we are not to do so, though in looking at Christianity from this point we increase our responsibility ten fold! It would be almost as credible to shun the subject altogether and live in peace, as we allow the experimental knowledge of Christianity to die out, or be so unjust as try to shelter ourselves in saying that the men of science have closed the Bible themselves, and therefore we are in no wise responsible. But Christ will make us wholly responsible in this matter; for they have no opportunity of proving the immortality of the soul, except in the light of a revelation. As Christianity was given for that very purpose to animate man with supernatural power, manifested in his union with the Saviour, for the very end that he may witness for God. As he rises above the necessity doctrine in rising above the things of time and sense; as he proves his belief by a life corresponding to his profession; as

one whom Christ has chosen out of the world to proclaim His truth; as one reconciled to God, and responsible as such to God for the impressions his actions produced on the race in revealing God to it; in all these we see the forces which God has applied for that end in view. By their influence the individual may be built up in a form in which he shall not be ashamed to meet the Lord, and be judged according to the deeds done in the body, as one who is responsible for the impression he may have given of the character of God. Of that God the world can know nothing for certain, except through the members of Christ's body, that is to say, individual believers. This then is our position, whether we honestly accept it or not: God in the form of Jesus Christ will certainly expect positive fruit. But to return to the grouping of the internal sensations as the grouping of the human soul. By my way of reasoning we leave the cerebrum free to act; only we are responsible, in so far as we have power to control the circumstances in which we store up our ideas. This we cannot but feel if we keep in view the consequences involved in the words which Jesus Himself made use of. (Matthew xii. 36.) "But I say unto you, that every idle word which men shall speak, they shall give account thereof in the day of judgment." For the form of reasonable soul is the product of the laws of nature, now inspired through the conscious union with God, as the fruit of the new birth, and therefore capable of perceiving truth in the form of revelation, as the wave issuing from a personal Christ. It may be through this medium, acting on the soul in the form of fixed laws, and rebuilding the structure according to the form which the individual

soul possesses, that there is presented a result as certain as that of the laws of nature. Thus also it may be that the impression which we receive in consciousness is the result of the former actions, classified according to the decrees manifested in the work of redemption. An action like this, taking place here on what we shall call the outer redeemed mind, as purchased by the Saviour's redemption, and governed by the law of His kingdom, would correspond exactly with the internal arrangement which, we have good reason for saying, is that which is manifested in the action of the cerebrum brain. Thus it sometimes happens with the subject which we were engaged on yesterday, or it may be months ago, and which we left in utter confusion with a sigh of regret at the helpless entanglement of it. When we take itup again, we find that the subject is presented to consciousness with perfect clearness (implied in the words, I see through it now). The ideas are divided and subdivided so that we can take up any point and see where it differs from, and where it agrees with, any other point. In this way we proclaim an eternal truth as the fruit of a reasonable soul, responsible because possessing this conscious knowledge as the result of ideas received as sensations, which were however quite different from the form they now assume, although quite capable of being referred to the forms presented in the separating sensations. For these sensations have by one sense or another proceeded from objective things, or at least things which profess to have an objective existence. Surely then no one will be so unreasonable as to claim the merit of these groupings. With regard to them all that is left for the individual to

do is to register the facts, as the means to a yet nobler and higher end. For it is a universal law, that an established fact becomes the ground-work which we use as a means to enable us to grasp something higher; so to speak, we degrade every thing as a means to attaining a yet higher end in our aspirations. It is so with Christianity. Christ has reconciled us to God as a means to a yet higher end, by causing our service to be rendered in the spirit of love, and our approach to the Christian God with the cry of "Abba Father". Being thus made desirous to glorify God in all things we are enabled to enjoy His conscious presence for ever.

In the view thus taken we have first the sensorium brain, the seat of conscious life; then we have a divided wave, carrying the ideas inward to the cerebrum brain, and outward to form the conscious soul (in the case of a Christian embodying a unit of Christ's redemption purchase); but over this outer portion we have no control during natural life. The seat of conscious memory is certainly to be regarded as composed of the stored up ideas of the cerebrum. It is to the cortical layer that the molecular wave is directed when we rouse the vasomotor nerves in search of a missing thought. We raise up one train of reasoning after another till we get hold of the notion wanted, which we feel is stored away some where; and often after a fruitless search with a heavy heart we turn away, as we feel we cannot advance one step without this idea wherewith to close the argument, only to find that after all the thought comes wholly unexpected, at the very time perhaps when we are listlessly thinking of nothing. We feel our cheek flush, and our