enter into life, keep the commandments." He did not say "the eternal life," but simply " the life" (Matt. xix. 17). To the same question propounded by the scribe, the answer was, " This cZo, and thou shalt live" (Luke x. 28), once more promising life, but saying nothing of eternal life. From these two instances, we know what Jesus meant by eternal life; whenever he made use of the phrase in speak ing to the Jews, he employed it in exactly the same sense in which it was expressed in their own law, the accomplishment of the will of GocT Iff contrast wiHi the life tfial la lemporary,1solated, and per sonal, Jesus taught of the eternal life promised by God to Israel with this difference, that while the Jews believed the eternal life was to be perpetuated solely by their chosen people, and that whoever wished to possess this life must follow the excep tional laws given by God to Israel, the doctrine of Jesus holds that the eternal life is perpetuated in the son of man, and that to obtain it we must prac tise the commandments of Jesus, who summed up the will of God for all humanity.

As opposed to the personal life, Jesus taught us, not of a life beyond the grave, but of that universal life which comprises within itself the life of humanity, past, present, and to come. According to the Jewish doctrine, the personal life could be saved from death only by accomplishing the will of God as propounded in the Mosaic law. On this condition only the life of the Jewish race would not perish, but would pass from generation to generation of the