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Unseen Universe," the apologist has constructed elaborate, and certainly impressive, arguments upon the Law of Continuity. But now we may draw nearer. For the first time Science touches Christianity positively on the doctrine of Immortality. It confronts us with an actual definition of an Eternal Life, based on a full and rigidly accurate examination of the necessary conditions. Science does not pretend that it can fulfil these conditions. Its votaries make no claim to possess the Eternal Life. It simply postulates the requisite conditions without concerning itself whether any organism should ever appear, or does now exist, which might fulfil them. The claim of religion, on the other hand, is that there are organisms which possess Eternal Life. And the problem for us to solve is this: Do those who profess to possess Eternal Life fulfil the conditions required by Science, or are they different conditions? In a word, Is the Christian conception of Eternal Life scientific?

It may be unnecessary to notice at the outset that the definition of Eternal Life drawn up by Science was framed without reference to religion. It must indeed have been the last thought with the thinker to whom we chiefly owe it, that in unfolding the conception of a Life in its very nature necessarily eternal, he was contributing to Theology.

Mr. Herbert Spencer--for it is to him we owe it--would be the first to admit the impartiality of his definition; and from the connection in which