goeth upward," etc.? as though an ascent of the spirit to a higher life were affirmed. 'l'he rendering of the four vrincipal versions, and of all the best critics, convinces us that it is indeed a sceptical question as to the immortality of the soul that is here asked. A very similar passage is found in the great poem of Lucretius (i. 113-116)- " We know not whe.t the ne.ture of the soul, Or born or entering into men nt birth, Or whether with our frnme it perisheth, Or treads the gloom and regions vast of dee.tb.'' It is to be noted, however, about both the question of the Preacher and the words of the heathen poet, that th~y do not co?taiu a denial of immortality, but a longing .1ft.er more knowledge restmg on sufficient grounds. Sad and depressing as uncer- tainty on such a point is to a sensitive mind, a denial of immortality would be infinitely worse; it w?uld mean t!ie death of all hope. The very suggestion of a higher life for man, after" this mortal coil has been shufiled off," than for the beast implies that, far from <lenying the immortality of the soul, the writer seeks for adequate ground on which to hold it. Arguments in favour of the doctrine of immortality were not wanting to the Preacher. He has just spoken of the desiderium reterni'tatis implanted in the heart of man (ver. 11), which, like the instincts of the lower creation, is given b-y the Creator for our guidance, and not to tantalize and deceive us. The inequalitie~ and evils of the present life render a final judgment in a world beyond the grave a moral necessity (eh. xii.14). But still these are, after all, but indirect arguments, which have not the weight of positive domonstration. It is only faith that can return any certain reply to his doubting question; its weight, thrown into the balance, inclines it to the hopeful side. And this happy conclusion he reached at last, as he distinctly affirms in eh. xii. 7, "Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it." That the Preacher should ever have doubted this great truth, and spoken as though no certainty concerning it were within the reach of man, need not surprise us. In the revelation given to the Jewish people, the doctrine of rewards and punishments in a future state was not set forth. The rewards and punishments for obedience to the Law, and for transgressions against it, were all temporal. Almost nothing was communicated touching the existence of the soul arter death. In the passage quoted by Christ in the Gospels, for the confutation of the Sadducees, who denied the resurrection, the doctrine of immortality is implied rather than stated (Matt. xxii. 23-32). And in a matter BJ far beyond the power of the human intellect to search out, the absence of a word of revelation rendered the darkness doubly obscure. It is, however, utterly monstrous for any of us now who believe in Christ to ask the question, "Who knoweth the spirit of man, whether it goeth upward'?" 'l'he revelation given us by him is full of light on this point. "He bath brought life and immortality to Ji6ht through the gospel" (2 Tim. i. 10). His own resurrection from the dead, and ascension to heaven is the proof of a life beyond the grave, and a pledge to all who believe in him of a future and au everlasting life. It was not wonderful that the Preacher, in the then 1,lage of religious knowledge, sboul~ have spoken ~s he _does ~ere;_ but nothing could justify us, to whom so much fresh light has been given, m usmg his words, as though we were in the same condition with him. IV. The fourth and concluding statement is, strangely enough, that since we !mow not what will come after death, A CHEERFUL ENJOYMENT OF THE PRESENT is the best cours2 one can take. This is the third time he has given this counsel (eh. ii. 24; iii. ] 2 13). A calm and happy life, healthy labour, and tranquil enjoyment, are to be valued and taken arlvantage of to the full. It is an epicureanism of a spiritual cast that he commends, and not the coarse and degraded animalism of those who say, "Let us ent auc1 drink ; for to-morrow we die." He recognizes the good gifts of the present as 11 "portion" given by God, and says-Rejoice in them, though the future be all unknown, 'J'Le very gloom out of which his words spring give a dignity to them. "We feel that we are in the presence of one who bas the germ given him of some courage, equanimity, and calmness, which may grow into other and better things. His spirit is torn by, suffers with, all the pangs that beset the inquiring human heart. He feels for All the woes of humanity; cannot put them by, and fly to the wine-cup and crown himself with on. IV. 1-H1.] ECCLESIASTES; OR, THE PREACHER. 87
garlands. He hns hated life, yet he will 110t lose his courage. 'Be of goo<l cheer,' he says, even in his dark hour; 'work on, and enjoy the fruits of work; it is thy portion. Do not curse God and die'" (Bradley). His words are not, as they might seem at first, frivolous and heartless. It is a calm and peaceful happiness, a life of honest endeavour and of single-hearted enjoyment of innocent pleasures, that he commends; and, after all, it is only by genuine faith in God that such a life is possible~a faith. that enables one to rise above all that is dark and mysterious and perplexing in the world about us.-J. W.