nations of men for to dwell on all the face of the earth, and this is in accord with scientific investigation. The philological argument which identifies great numbers of words in the primitive languages of the new world and of islands with the words from the earliest languages of the Old World, is conclusive. So is that from similarity of customs. So are the physiological arguments based on the similarity of all races of men, the positive differences between the lowest races of men and the highest animals, and the fertility of mixed races of men. The race is one in origin and one in the fall. The seed of sin, moreover, has everywhere developed into actual transgression. The picture drawn in the first chapter of Romans is a true picture. There is no child born without the taint of original sin, and no man is free from actual transgression.

This, however, is not the end of man's history. The story of the fall does not end with spiritual death, but with the promise of redemption. The "seed of the woman shall bruise the serpent's head." The Bible views man not as a sinner only, but as the subject of salvation. There is a cure for sin, a specific for the taint of original corruption. One of our own race, though not

"by ordinary generation," has opened a way of salvation, and we rejoice that as sin abounded, so grace abounds; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

Our study of the fall is a prelude to the story of redemption. This must be kept in mind. It is possible in the multitude of . riddles which may be proposed as to the origin of evil, and the reason of our danger, to forget that our concern is with the way of escape. He who is in danger from fire does not stop to discuss the laws of combustion. How shall we escape? Knowing our danger, let us flee for refuge to lay hold on the hope set before us in the gospel. Let us be admonished also that God's word is law. What he saith unto us, that we are to do. Every one has his test. It may be the eating of a forbidden fruit, the gratification of an appetite or passion or ambition, the surrender of something for which we see no reason, or possibly a succession of trials and temptations. No matter what the form or the place, the test is one of obedience. The great test is the acceptance of His mercy in Christ. There was no hope for our first parents except in obedience. There is no salvation except in the obedience of faith.

HUMAN FREEDOM.

The words of Jesus, "Ye will not come unto me that ye might have life," are true of every lost soul. "Whosoever will" may be saved.

The doctrine of man's freedom, of his power to choose, and of his responsibility, is the doctrine both of the Bible and of common sense. "Choose you this day whom ye will serve." "Come unto me." "Believe on the Lord Jesus Christ." "Every man is tempted when he is drawn away of his own lust and enticed." He who thinks at all knows that he can choose the right or the wrong. The Westminster Confession of Faith, stating the doctrine of God's sovereignty, and that "he has unchangeably ordained whatsoever comes to pass," adds: "Yet so as thereby neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established."

Some stumble at this statement. They

say that if God has unchangeably ordained whatsoever comes to pass, there can be no human freedom; that the two are contradictions, and can not exist together. Others more logical and more Scriptural say: "We know that God is sovereign and man free. The Scriptures declare both doctrines. We can not believe in God divested of his sovereignty, and as for our freedom we are choosing and refusing all the time. One might as well tell us that we do not see or breathe as that we do not exercise the power of choice."

How then do we reconcile the two? We do not reconcile them; and are not called to. We simply admit that they involve a mystery too deep for us. Here again the Westminster Confession puts the truth wisely when it says that the "high mystery of predestination is to be handled with special prudence and care." We are not to dogmatize beyond what is written, but in tumble dependence upon God to meet the responsibilities which he has laid upon us.

It is the duty of the church to preach as the apostles preached, that "all men everywhere should repent," and turn to God and serve him. Peter, on the day of Pentecost, preached that the deeds of men

were "by the determined counsel and foreknowledge of God," and when men asked, "What shall we do?" said, "Repent and be baptized." "And with many other words did he testify and exhort, saying, Save ycurselves from this untoward generation." Salvation is of God, and yet men are to save themselves. In his second epistle he exhorted, "Make your calling and election sure." The Bible abounds in exhortations to seek the Lord, to forsake sin, to repent and believe. It declares God's love for men, and his will that none perish, but that all turn and live. The doctrine of election is not inconsistent with these doctrines, and the church fails of its duty if it does not strive to preach the Gosrel to every creature. No man can plead the doctrine of God's sovereignty as a reason for his own neglect of the offers of salvation, or charge the loss of his soul to the fact that he is not one of the elect. The Gospel message to him is, "Believe and thou shalt be saved." Now is the day of salvation. No Christian can plead God's sovereignty as a reason for his neglect or want of zeal. Christ said: "Ye have not chosen me, but I have chosen you and ordained you, that ye should bring forth