tions of the parables. So far as the success of the main feature of the his work is concerned, Prof. Calderwood will remind the reader of one who attempts to form a circle out of arcs described from different positions with unequal radii.

Although the special design of the author was an attempt to show the unity and relations of the parables, in which attempt the reader has seen him to be unsuccessful, it must not be forgotten that an interpretation of each parable is also included in his work. An investigation of the method employed and the doctrine propounded in these interpretations wouid not be without interest. In a brief article like the present, however, we shall not be able to deal with all that is important in such a work. Hence it will be best to confine attention to a few representative points,- say to those relating to the destiny of man and the future life, as they are of general interest, and quite fully treated in the interpretations of the Rich Man and Lazarus, the Ten Virgins, the Talents, and the Pounds. These parables are grouped under the head "Relations of God's Kingdom to the Future State of Existence."

The reader naturally asks what is Prof. Calderwood's attitude toward these problems, and how does he maintain himself? A glance into his work will discover that there is here no letting down the bars on the side toward liberalism. He says in his treatment of the parable of the Rich Man and Laz

arus:

"There are two states in the invisible world, which are as complete contrasts as the extremes of poverty and of wealth in this world. On the higher level, removed from all experience of trouble, is fellowship with Abraham, and all who are 、 of his family,— fellowship in a faith working by love in a holy and unceasing service of the Most High God. On the lower level there is separation from all this, in the midst of unceasing experience of self-reproach, whence there is no pathway to the state of the blessed, to which comes no provision for mitigation of its woe, and in which the reigning desire is that of escape which is ever seen to be impossible."

In the entire work now under review the continuation of two classes of men, the good and the bad, throughout eternity, is assumed as a fact. Once in speaking of the aim of Christ in the introductory chapter on the "Connecting Lines of Two Worlds," the reader is told that while his (Christ's) aim was to save every one, who would give ear to his call and follow him, this aim was embraced in the still wider purpose of making the history of succeeding generations something better than a repetition of the history of those which had gone before. His plan embraced all nations, extending to the ends of the earth, and to every creature in it." This statement has a sound akin to Universalism. Indeed, from it and the following statement that "death is a mere point of transition not touching the sphere in which the real life of man exists," the final salvation of the whole human family might easily be inferred. For, if death is a mere point of transition, all the moral possibilities of this life may be expected to continue in the future life; and, if there is that general progress in this life denoted by a betterment of the history of succeeding generations, extending to the ends of the earth, and every creature in it, then that same progress would at last issue in the infinite betterment of all men.

But however legitimately this conclusion may be deduced from premises laid down by Prof. Calderwood, it is evident that such is not his view of the case. Though he has at first taken a true view of Christ's teaching, that death is a mere point of transition, he soon makes an important addition in saying that "the test of personal life will be reached when transition is made into the other life." Here death is something more than a mere point of transition, It is also the point at which character is tested, and results are fixed. Thereafter change is impossible. "The impossibility here," says Prof. Calderwood, "does not spring from any want of longing for deliverance on the part of the suffering. Nor from any want of willingness" to aid them "on the part of the ransomed. Both states of feeling may be represented as natural to both in their circumstances. Yet much feeling is

as powerless for alteration of the state of torment, as for alteration of the conditions of blessedness. The life of worldliness which has led into the present misery, can not be changed now."

Here the reader will perceive that Prof. Calderwood does not agree with those champions of modern Orthodoxy on this side the Atlantic; who argue that the wicked in the next world will be fixed in a state of misery not because they can not, but because they will not escape. According to his view there is continuity of moral life. The will, the feelings, the desire to escape misery, natural in this life, will continue in the next life, but the offer of grace will be withdrawn, "an impassable chasm will prevent escape." What happens at death, which is "a mere point of transition," to effect this stupendous change in the condition of the wicked, is not explained. The simple statement is, that all this is involved in the continuity of moral life.

Another confusion in which Prof. Calderwood has involved. his idea, is seen in his interpretation of the parable of the Ten Virgins. The topic of this Parable, as stated by him, is "Christ's Coming, the Test of Christian Profession." By Christ's coming is evidently meant nothing else than an actual appearance of Christ in person to judge the people of the earth. The lamp, or light carried by each Virgin is understood to symbolize the "outward profession of personal expectation of the coming of our Lord." The expectation of this coming of Christ is made a characteristic of all Christians; and the test of discipleship is the endurance of the profession of this expectation. In the sleep of the Virgins is found "the instruction" that before Christ's coming" there shall be long tarrying." Thus," "Thus," says the author, "our Lord introduces the suggestion of an intervening period of universal sleep, while he tarries, deliberately delaying his promised coming." Notwithstanding the words of Jesus, "Behold, I come quickly," Prof. Calderwood urges that the parables teach that this coming was not to be till after a long time. That Christ will come he is certain, and he makes preparation for his

coming to be the present duty of Christians. This preparation consists in friendship with Christ. "To have been a stranger to him, with no prior fellowship, is to make admission impos sible" at his coming. "Then friendship will be tested by previous intercourse, and profession of friendship, whether sincere or insincere, will be of no value."

In the treatment of this parable still another addition is made to the author's idea of death. The reader has seen death, which was defined as a mere point of transition, become in Prof. Calderwood's interpretation of the parable, first, the point at which character is tested, next the point after which no change of moral state is possible. And now he is informed still further that death is a period of universal sleep. Truly the transformation is wonderful!

Another confusion, however, remains to be pointed out. In Prof. Calderwood's interpretation of the parable of the Ten Virgins, as just given, Christ's coming is made the test of Christian profession. But he has previously made death the point at which personal life is tested. Is not the test of Christian profession also the test of personal life? If so, how are these statements to be reconciled. Death and Christ's coming are not coincident, for according to Prof. Calderwood, Christ is not to come till after a long time. Are there, then, two distinct days of judgment? Or, if not, which of the two statements given is the correct one? Is personal life tested at death? Or in the more distant future at the coming of Christ?

It will be evident to any reader of Prof. Calderwood's book that this confusion originates in his idea of the central thought of Christ's teaching in the parables grouped together as showing the "Relations of God's Kingdom to the Future State of Existence." In order to understand what Christ meant in these parables some prominent fact must be sought which will serve as a key to the whole.

Studying the parables of the Rich Man and Lazarus, the Ten Virgins, the Talents, and the Pounds, it is evident that Christ is exhorting his disciples to watchfulness and faithful

ness by presenting to them certain contrasts between two states of life. And the thing to be ascertained is, What two states of life? Our author assumes that the contrast is between the present life and the future state of existence, that death marks the dividing line; and that the coming of Christ is coincident with the awaking from the sleep of death. Some ground is found for these assumptions in the language of the parables of the Rich Man and Lazarus, and the Ten Virgins. It is evident, however, that the test of these assumptions lies in a correct view of two facts-death and the coming of Christ. Now, there is nothing in death, so far as experience or the teaching of Christ informs us, which makes it the dividing line between two moral states. So far as has been revealed, death is a mere point of transition from time into eternity, having no more effect upon the moral life than our sleeping and waking. How, then, can it be the test of character, or the point at which moral states become permanently fixed?

If the reader will hold strictly to the idea of death as a mere point of transition, which does not break the continuity of moral life, he will see how impossible it is to accept death as the dividing line between the two states of moral existence which our Lord contrasts in these parables. But looking at the parables of the Ten Virgins, the Talents, and the Pounds, it will be noticed that Christ's coming is the fact represented as making the division. This view is also taken by Prof. Calderwood, notwithstanding he has previously made death the dividing line. Waiving this inconsistency, however, and keeping to the thought that Christ's coming is the dividing line between the two contrasted states, a clue is found for determining what states are referred to. But just here arises the question, What fact is signified by the phrase, “Christ's coming"? How our author understands the phrase, the reader has already seen. Christ will come "after a long time," as the Judge, the separator between the faithful and the unfaithful. It is after the universal sleep of death that, as Judge," he shall appear on the great white throne."