eternal life in heaven is the consummation of the Christian salvation.

Hence the Apostle Peter introduces the passage we have quoted from his first epistle with the following exultant language: "Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls" (1 Peter i., 3—9). And likewise the Apostle Paul writes: "So Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear without sin unto salvation" (Hebrews ix., 28). "Those Christians who are alive when that event takes place will be delivered from the mortality and corruption which are the consequences of sin in the flesh. Their bodies shall be changed and fashioned like unto the glorified body of Christ. Those who have died previous to that event have had their souls already freed from sin, but their bodies will then partake of the same deliverance. The conquered grave shall resign its prey. That which was sown in weakness shall be raised in power; that which was sown in dishonour shall be raised in glory; that which was sown a natural body shall be raised a spiritual body. This mortal shall put on immortality, and this corruptible shall put on incorruption; and the saying shall be brought to pass which is written, Death is swallowed up in victory. And then, with glorified bodies and purified souls united, the raised dead and the transformed living shall be caught up together in the clouds, to meet the Lord in the air; and so shall they ever be with the Lord."

This threefold view of salvation, it may be added, is of some consequence, as furnishing a consistent interpretation of various passages of Scripture which would otherwise appear contradictory. Thus we read of salvation as already enjoyed by believers; as enjoyed by them only in part, and which they are daily to work out; and as that which they are to hope for. If all these statements are

understood to apply to the same deliverance, there is manifest confusion; but if we view the deliverance as threefold, we can find an application for each, which makes it harmonise perfectly with the others. When salvation is spoken of as already enjoyed, as in the passage, "By grace are ye saved," it is a deliverance from condemnation which is intended. Again, when it is spoken of as partly attained and to be daily worked out, as in the passage, "Work out your own salvation," it is not deliverance from condemnation which is meant, but deliverance from error and pollution; not justification but sanctification. And, again, when salvation is spoken of as a future thing, which is to be hoped and waited for, it is neither deliverance from pollution nor condemnation which is intended, but the final deliverance which is to take place at the coming of the Lord. It is what the Apostle calls "the adoption, to wit, the redemption of the body."*

It has been said that salvation, properly so termed, may be regarded as consisting in an emancipation from the dominion of sin, eternal happiness being its consequence or adjunct. We think it more in harmony with the teachings of the New Testament to say, with Bishop Hopkins, that salvation comprehends in it all the benefits of the covenant of grace; not only glorification, which it does most signally denote, but also pardon, justification, reconciliation, and adoption; all which are called salvation, because they all tend thereunto, and terminate in it.

Justification, or pardon, may be fitly spoken of as salvation begun; sanctification, or holiness, as salvation continued; glorification, or heaven, as salvation completed.

J. HUDSTON.

THE LAST JOURNALS AND DEATH OF DOCTOR

LIVINGSTONE.

We have seen in our former article how Livingstone, from the time of his third entrance upon African exploration in 1866, had travelled over six hundred miles of the watershed of the south central regions of that great continent. We followed him in his wanderings along the course of the Chambeze, until he saw it flowing into the eastern end of Lake Bangweolo, and afterwards found it issuing out of the western end of the same great lake as the Luapula. We have also seen how he explored the latter river to Lake Moero, and followed it on through that lake towards the north, and at last saw it breaking, a mighty stream, through a rent in the mountains of Rua. He could

• Landel's "Path of Life" with slight abbreviations and verbal alterations, pp. 26-28.

not follow the great river in its northern course because his supplies and followers failed him; and he was therefore compelled, in poverty, sickness, and exhaustion, to retrace his steps towards the east. We have also seen how he made his way back again to Tanganyika, and across that lake to Ujiji, and also the great disappointment he met with there in the loss of his goods from Zanzibar and the unfaithfulness of his servants. He rested at Ujiji for four months, waiting for fresh supplies and men, until his patience was quite exhausted, when he once more crossed the great lake and dashed into the country of the Manyuema. This was a vast, unexplored region to the north-east of Tanganyika. It had been hitherto unvisited by either Europeans or Arabs. The latter had heard, however, of its great wealth in ivory, and had organised a large trading party, which was about to set out to visit it, and to this party Livingstone joined himself. He did it very reluctantly, because it seemed to compromise him in the estimation of the natives with the cruelties and abominations of the Arab traders. There seemed, however, no alternative.. His object was to try to strike the Luabula in its course to the north. When crossing the watershed, which consisted of six hundred miles of drainage, he was puzzled with the vast quantity of water he had met with, and he began to suspect that he was working away, not only at the Nile sources, but also at the sources of the Congo. His purpose, therefore, in visiting the Manyuema country was to determine, if possible, whether the course of these vast waters was to the north or to the west. He wanted to find out into what the Luabula, which he had seen issuing northward out of Lake Moero, through a crack in the mountains of Rua, flowed.

This country of the Manyuema, to which the Doctor set off on the 12th of July, 1869, appears to be one of great interest, luxuriance, and grandeur.

"The country," says he, "is extremely beautiful, but difficult to travel over. The mountains of light grey granite stand like islands in new red sandstone, and mountain and valley are all clad in a mantle of different shades of green. The vegetation is indescribably rank. Through the grass-if grass it can be called which is over half-an-inch in diameter in the stalk, and from ten to twelve feet high -nothing but elephants can walk. The valleys are deeply undulating, and in each innumerable dells have to be crossed. There may be only a thread of water at the bottom; but the mud is grievous: thirty or forty yards of the path on each side of the stream are worked by the feet of passengers into an adhesive compound. By placing a foot on each side of the narrow way one may waddle a little distance along, but the rank crop of grasses, gingers, and bushes cannot spare the few inches of soil required for the side of the foot, and down he comes into the slough. The path often runs along the bed of the rivulet for sixty or more yards, as if he who first cut it out went that distance seeking for a part of the forest less dense for his axe. In other cases the Muall palm, from which here, as in Madagascar, grass cloth is woven, and called by the same name, 'Lamba,' has taken possession of the valley. The leaf-stalks, as thick as a strong man's arm, fall off and block up all passage, save by a path made and mixed up by the feet of elephants and buffaloes; the slough therein is

groan-compelling and deep." And so the doctor goes on in his journals, describing the great difficulties and hardships of travel in this country, arising from its gigantic forms of vegetable life, the rank luxuriance of its soil, the density of its forests, and the exposure and danger of its almost constant tropical rains, and numerous and swollen water-courses and rivers. He found it to be, as he had been told a wild and savage region. The people also were like unto their country. Our traveller had heard before he started on this journey the most dreadful accounts of the savage character of its inhabitants, and the common belief concerning them was that they were cannibals. This was said to be the meaning of the country, Manyuema, or the country of the man-eaters. He found much that had been said about them substantially true. He confesses that they were a savage and blood-thirsty race, who existed in a state of perpetual war with each other. He met, perhaps, with no positive proof that they were actually man-eaters, although much to confirm the suspicion that such was the fact. He says, however, in one place, "The Manyuema are certainly cannibals, but it was long ere I could get evidence more positive than would have led a Scotch jury to give a verdict of not proven.' They eat only enemies killed in war; they seem as if instigated by revenge in their man-eating orgies, and on these occasions they do not like a stranger to see them. I offered a large reward to anyone who would call me to witness a cannibal festival. Some intelligent men have told me that the meat is not nice, and makes them dream of the dead. The women never partake, and I am glad of it, for many of them down the Luapula are very pretty; they bathe two or three times a day, and are expert divers for oysters."

Soon after the Doctor began to travel in this country his feet failed him. They were affected with eating ulcers, for which he could find no remedy. At last he was compelled to rest, for he could not walk, and in this state had to stay for six weary months at Bambarre. When sufficiently cured as to be able to march he set off again in a north-easterly direction, and after several days' journey struck the main artery of his line of drainage, a magnificent lacustrine stream, with a width of from one to two miles.

After he had thus reached the Luabula Livingstone made four arduous trips in this dreadful country, the geographical results of which are thus stated. He found that the great stream called the Luabula pursued so erratic a course, flowing northward, westward, and even southward, in wide loops, that he was frequently at fault as to its ultimate course. Sometimes he thought he was working away at the Congo, but at last he was completely satisfied that its course was northward. After following it up from its outlet in Lake Moero, and confirming its subsequent identity with the Luabula and the Chambeze, he retraced his steps and saw it lose itself in Lake Kamalondo. As many of the great streams on the watershed were called Luabula by the natives, he christened the stream which flowed from Lake Moero to Lake Kamalondo "Webb's Luabula," in honour of his friend Mr. Webb, of Newstead Abbey. Several days southwest of Kamalondo he discovered another lake called by the natives Chebungo. This he named Lake Lincoln, in honour of Abraham

Lincoln, President of the United States during the War of Secession. Its principal affluent he named "Young's" Luabula, in honour of another fast friend, Mr. Young, of paraffin-oil celebrity. The waters of Lake Lincoln pass into the Luabula by the river Locki or Lomame. The river which issued out of Lake Kamalondo and flowed to the north was, he now found, the centre or main line of drainage, and he named it the Luabula proper. Although sick and worn, he followed its course as far as four degrees south latitude, and found that it flowed into another large lake. This was the fourth large lake in the central line of drainage. He found that it was dotted over with many large inhabited islands, but he had not the opportunity of exploring it. Beyond this fourth lake the water passes, he was told, into large reedy lakes, which he supposed to be Petherick's branch-the main stream of the Nile-in distinction to the smaller eastern arm, which Speke, Grant, and Baker took to be the great river of Egypt.

66

In my attempt," he writes, "to penetrate further and further I had but little hope of ultimate success, for the great amount of westing led to a continual effort to suspend the judgment, lest, after all, I might be exploring the Congo instead of the Nile, and it was only after the two great water-drains fell into the central main and left but the two great lacustrine rivers of Ptolemy that I felt pretty sure of being on the right track."

Whether he was on the right track, as he calls it, still remains to be seen; but when the results of the travels of Cameron and Stanley are made known it will be determined, I suppose, whether Livingstone was working away at the sources of the Nile or of the Congo, or of both the Congo and the Nile.

From his letters and journals we know how deeply mortified he was that at this point he was compelled to turn back, when so near the termination of the quest he had suffered so much in following up. But there was no alternative for him. He could not get either boats or men, and found himself defeated by the Arab traders and their half-caste tools, whose abominations and cruelties he had done so much to expose. He decided to return at once to Ujiji, where he hoped to find fresh supplies and men from Zanzibar.

Livingstone's soul was greatly distressed at the sights he witnessed in the Manyuema country. After considerable sojourn amongst this people, we find him writing, "Oh! I am heartsore and sick of human blood." Before this journey came to an end, however, he was to be still more heartsore and sick at the sight of human blood, and of man's inhumanity to man. He witnessed on one occasion the slaughter of four hundred women and children, who were brutally shot down in the public market by a company of Arab traders and their half-caste servants, or by them driven into the river, where they were drowned in scores before his eyes. His soul was filled with horror, and he had the greatest difficulty in keeping from shooting the wretches who had perpetrated this cold-blooded massacre. "As I write," says he, "I still hear the loud wails of those who are mourning for the slain. O Lord! let Thy kingdom come! No one will ever know the exact loss on this bright sultry summer morning. It gave me the impression of being in hell." He