THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES

 
 IS THERE SALVATION 
 AFTER DEATH? 
 
 A TREATISE ON THE 
 
 GOSPEL IN THE INTERMEDIATE STATE. 
 
 By E. D. morris, D. D., LL.D., 
 
 Lane Theological Seminary. 
 
 SECOND EDITION. 
 
 A. C. ARMSTRONG & SON, 
 714 Broadway, New York.
 
 Copyright 1887, 
 
 BY 
 
 Edward D. Morris,
 
 
 CONTENTS. 
 
 CHAPTER I. 
 
 TAGES. 
 
 f NTRODUCTORY : TlIE QUESTION STATED, . 1-42 
 
 CHAPTER II. 
 Testimony of Particular Scriptures, . 43-81 
 
 CHAPTER III. 
 
 Geis'eral Testimony of Scripture, . . 82-116 
 
 CHAPTER IV. 
 The Witness of Christian Symbolism, 117-154 
 
 CHAPTER V. 
 
 The Witness of Christian Theology, 155-200 
 
 CHAPTER VI. 
 The Witness of Christian Experience, 201-248 
 
 Index of Topics and References, . . 249-252 
 
 754941
 
 IS THERE SALVATION AFTER DEATH? 
 
 CHAPTER I. 
 
 INTRODUCTORY: THE QUESTION STATED. 
 
 The aim of this treatise is to discuss, mainly in its 
 more obvious and vital aspects, the important ques- 
 tion here proi^ounded, and to supply such answers as 
 the testimonies of Scripture, the witness of Christian 
 symbolism, the evidences drawn from Christian theol- 
 ogy, and the tests of religious experience may combine 
 to furnish. In other words, what is here proposed is 
 a solution, practical rather than speculative, of the se- 
 rious problem now presented for consideration in vari- 
 ous quarters, whether what_M-e term the Gospel has 
 any place or mission in the Intermediate State. 
 
 Such a discussion as is contemplated seems to require 
 brief introductory reference to certain related truths, 
 and also some preliminary allusion to 
 
 , "ex • '• rieliminriry 
 
 certain other theories or change in inquiry as to tiio 
 character and condition after death. immortality of 
 
 Man. 
 
 Of these related truths the first in 
 order is the underlying fact of Immortality. — The 
 conviction that there is a life beyond the grave, and 
 that this future life is unending in duration, has 
 "ained a firm place in the faith of thoughtful minds in 
 all ages, even aside from the teachings of the Chris- 
 tian Revelation. This conviction has rested in part on 
 
 (1)
 
 2 INTRODUCTORY: THE QUESTION STATED. 
 
 the immateriality of the soul itself, as a simple or im- 
 compounded essence, pervaded by a living principle 
 which seems independent of all physical processes of 
 cliange or decay. It has rested partly on the con- 
 scious possession of endowments and capacities, which 
 appear in their own nature to be indestructible, — on 
 the witness of the reason, the esthetic feelings, and the 
 conscience to their inherent supremacy over the acci- 
 dents and mutations of time. Further evidence has 
 been found in that primal law of continuity mani- 
 fest in our mental and moral experience, by which the 
 full identity of the personality, with all its peculiar ca- 
 pabilities, is maintained throughout the vicissitudes of 
 this earthly life. Again, the obvious survival of these 
 spiritual capacities in undiminished vigor even while 
 the physical man is perishing, and the instinctive yearn- 
 ings of the soul, its conscious and unconquerable desire 
 to live after death, contribute still further to this well- 
 niffh universal conviction. And finallv, the solemn 
 sense of responsibility to some higher jwwer, the deep 
 monitions of conscience, and even the irrepressible an- 
 ticipations of a retribution to come, testify yet more con- 
 clusively to the fundamental truth that man as man is 
 immortal. 
 
 What is thus certified to the soul from within, is 
 also suggested to it by certain interesting analogies in 
 physical nature, — by what we see of life in other forms 
 preserving itself throughout multiplied changes, as if 
 in defiance of environing death. Illustrations drawn 
 from this field have often been spontaneously seized 
 upon by the mind, in support of its innate aspiration, 
 its inextinguishable desire. Yet, on the other hand, we 
 must confess that nature casts her deep shadows at 
 many points upon the hope which the soul intuitively
 
 IMMORTALITY OF MAN. 3 
 
 cherishes, aud which such intimations at tiraes strongly 
 encourage. We still ask with trembling whether that 
 death which is so often triumphant over life in the 
 broad territory of nature, may not overcome the soul 
 also, and sweep it at last despite hopes and aspirations 
 into an irretrievable destruction. To such an inquiry, 
 anxiously urged, there can be no really conclusive an- 
 swer apart from Revelation. It is to the Word of 
 God, — to the comforting hints and assurances of the 
 older Scriptures, to the clearer intimations and promises 
 of the New Testament, and most of all to the witness 
 of Him who came to bring life and immortality to light, 
 that we turn for the supreme and the infallible testi- 
 mony. Xo particular array of these biblical evidences 
 is needful here : we study the divine Word, and there 
 in its description of man as he was originally made in 
 the image of God, in its assurances that even his death 
 in trespasses and sins does not imply his annihilation, 
 in its warnings to sinners and its promises to believers, 
 both drawn from an eternity on which saint and sinner 
 are said alike to enter, we read the unquestionable cer- 
 tification of God himself to our individual immortality. 
 
 Nor is this a conditional or contingent immortality, 
 depending for its realization on the conscious and sav- 
 ing experience of grace. — It is true, ^^ immortaiit 
 as our Lord has taught, (John 17:3) not conduionai; 
 that Lite Lternal — ira mortality in the 
 supreme and perfect sense — can be enjoyed only by 
 those who spiritually know God and the Redeemer 
 whom He has sent. Other passages are found in the 
 New Testament (Rom. 2:7. John 10:27-8) convey- 
 ing in part at least the same conception of a holy im- 
 mortality, which as a gift of grace is to be enjoyed by
 
 4 INTRODUCTORY: THE QUESTION STATED. 
 
 saints only. Yet unending existence is in multiplied 
 passages (Rom. 2:8-9. Matt. 10:28. Eccl. 12:7) as- 
 serted of the sinner as truly as of those who are saved 
 eternally through faith. The sinner like the saint lives 
 on bcvond the liour of his earthly decease, having in 
 himself by divine bestowment an immortal subsistence, 
 and therefore maintaining a continuous being in distinct 
 consciousness, age on age, eternally. No theory of hu- 
 man nature as dichotomic in the case of sinners and 
 tripartite in the case of believers, can be sustained, 
 either from the Scriptures or from consciousness.' The 
 same body and soul, or body and soul and spirit, which 
 belong to the saint belong in measure as full and com- 
 plete to the unbeliever also. The story of the creation 
 of man as man in the divine image, the narrative of 
 his complete fall from that high condition, the faithful 
 record of his career as a sinner, all alike imply that in 
 a state of sin as in a state of grace, he is endowed with 
 enduring life. Moreover, the change which regenera- 
 tion induces, is not the introduction of another consum- 
 mating element into our human nature, but rather the 
 restoration of that nature as it is, with all its native 
 parts and powers, into holy harmony and into blessed 
 fellowship with God in Christ, through the Holy Ghost. 
 But the term, Annihilationism, in the stricter sense, 
 implies not a bare form of existence for the wicked in 
 contrast with a special and gracious mode of being for 
 the godly, but rather an actual extinction of all life for- 
 
 ^IIeaki), Tripartite Nature of Man: Ch. xiii. While the tricho- 
 toinic theory cannot, in view of Heb. 4 : 12. 1 Thess. 5 : 23. 1 Cor. 
 15 : 44, and some other passages, be pronounced anti-scriptural (as 
 in TIoDOK, Theoh ii : 47), the use of the distinction between soul 
 and si)irit in the way here indicated, is wholly without biblical 
 warrant. The spiritual mind is not a superadded faculty, but a 
 native endowment graciously spiritualized.
 
 IMMORTALITY NOT CONDITIONAL. 5 
 
 ever in the case of those who have sinned against God 
 and his grace. Such an extinction may occur, it is sug- 
 gested, either at death or after some terminable period 
 of retributive suifering, or at the day of final judgment. 
 It is asserted that the strong langnage of tlie Bible re- 
 specting the perishing, the destruction, the blotting out 
 of the ungodly {a-oAhjiu and its derivatives) can mean 
 nothing less than absolute cessation, not of consciousness 
 merely, but of being itself. It is held that the corre- 
 sponding term, eternity, [auou, and its derivatives) should 
 be taken as applied to the wicked, in the limited sense 
 of a fixed period — a period v.hich, however prolonged, 
 will finally end somewhere. It is also argued specu- 
 latively that sin, being a mere disorder and having no 
 permanent ground of existence, may be terminated for- 
 ever, carrying away with it the soul that indulges it, — 
 that the goodness of God toward the universe may load 
 him to withdrav/ his sustaining hand, and suffer the 
 incorrigibly wicked to drop altogether out of exist- 
 ence, — that the welfare and final triumph of divine gov- 
 ernment would be best secured by such retributive de- 
 struction of every rebel against God. And it is further 
 argued that such a result, if it should occur, would re- 
 lieve us forever from the dreadful alternative of cvcr= 
 lasting sin and everlasting condemnation, and would at 
 the same time ])roscnt immortality and fullness of life 
 to our minds as the legitimate and proper and also the 
 jrlorious reward of all the righteous for evermore. 
 
 The biblical answer to these reasonings is conclu- 
 sive. The strong expressions such as perishing, destruc- 
 tion, blotting out, found in both the Old Testament and 
 the New, can not always be interpreted as implying 
 absolute extinction. In multiplied instances (Matt. 10: 
 6,39. 1 Cor. 3:17. 2 Thess. 1:0) they refer to tem-
 
 6 INTRODUCTORY: THE QUESTION STATED. 
 
 poral loss or failure, or also to spiritual failure or loss, 
 which may fall very far short' of the annihilation here 
 contemplated.^ We shall also have occasion to see that 
 the terms descriptive of eternity can not be so reduced 
 as to represent a fixed and terminable period however 
 prolonged, without destroying the foundations on which 
 our pious hope of the life everlasting is based. Further 
 examination of the Bible will satisfy the candid mind 
 that nothing short of absolute immortality for the wicked 
 as truly as for the righteous will adequately interpret its 
 solemn declarations, — especially those relating to the 
 state and place of departed spirits, and to the final res- 
 urrection of the just and of the unjust. Over against 
 these decisive declarations, corroborated by the almost 
 universal conviction of those who receive the Scriptures 
 as divine, the biblical argument for the annihilation of 
 the ungodly can not well sustain itself in our vespcct. 
 And if we turn from Scripture into the field of specu- 
 lative inquiry, we shall there find much to offset and 
 outweigh this illusive theory. All the arguments for 
 immortality, from whatever source, may be thrown into 
 the scale against it; science itself resists the conclasion 
 that the soul is thus j)erishable, as material organizations 
 are. Moreover, if the goodness of God would be ex- 
 alted on this hypothesis, this must be secnrc<i at the 
 expense of his wisdom, since the absolute destruction 
 of a race of beings whom He had once made for Ilim- 
 
 ^ "Tliere is absolutely no ground for identifying the words de- 
 stroy, perish, and their cognates, as used by tlu^ N. T. writers, 
 with the cessation of conscious existence. As used by them they 
 speak (1) of a state of failui'c, ruin, frustration not necessarily 
 irremediable, and (2) of i)hysical death." Plumi'tre, Spirits in 
 Prison; App. on Conditional Immortality. For the annihilatioa- 
 ist view, see especially White, Life in Christ. Huntington, Con/> 
 ditional Immortality.
 
 ANNIHILA TIONISM. 7 
 
 self, could be little else than an entire frustration of his 
 original plan in their creation. Kor could the equity 
 of his government be sustained before the moral uni- 
 verse, by a process which allowed the sinner to escape 
 from a measure of penalty justly due to human trans- 
 gression. Xor again, could our sense of the precious- 
 ness of immortality, or our enjoyment of the beatilic 
 vision of God, be magnified by any contrast with the 
 indescribable awfulness of such a consummation as that 
 here proposed. Neither is the awful conception much 
 improved by the admission of some intermediate pun- 
 ishment antecedent to a final catastrophe and destruc- 
 tion at the day of judgment, since such intermediate 
 punis'hment would present difficulties to the speculative 
 understanding hardly less serious than those which the 
 orthodox view is supposed to involve. 
 
 Accepting then as fundamental the doctrine of both 
 reason and Scripture, that immortality is the ]iroper 
 heritage of man as man, we are brought jjj General 
 
 at once to another preliminary inquiry Mode of Exist- 
 respecting the general mode or condi- 
 tion of the soul in what is termed the intermediate 
 state — the peiiod between death and the final resurrec- 
 tion. A brief answer to this inquiry seems essential to 
 a right appreciation of the special question hereafter to 
 be discussed : 
 
 A solution of all problems concerning this interme- 
 diate state is sug-o-ested in the theory that at death the 
 soul passes into a condition of unconscious being of 
 which sleep is the nearest natural analogue, and that it 
 remains in this condition under the preserving care of 
 God, much as the corporeal life is somehow preserved 
 in existence by Him, until the supreme moment when,
 
 8 INTRODUCTORY: THE QUESTION STATED. 
 
 before the final judgment, these two vital elements or 
 factors in each person are called forth into distinct life 
 again, and are joined together in a combination Avhich 
 is perfect and perjjctual. It is urged that if this hy- 
 pothesis be accepted, every question respecting the state 
 of the dead prior to tlie resurrection, such as the prob- 
 lem of corporeity, of purgatory, of probation, of possi- 
 ble redemption after death, would be at once excluded. 
 
 The biblical argument for this unique hypothesis is 
 derived mainly from the frequent comparisons of death 
 to sleep, (Matt. 9: 24. John 11: 11-14. 1 Cor. 11: 30. 
 1 Thess. 4: 14) from some descriptions of the resur- 
 rection, which suggest an awaking of the spirit as well 
 as the body from the deep slumber of death, (Dan. 12: 
 2. 1 Cor. 15: 51-2. 1 Thess. 5: 10) and from certain 
 references to the final or general judgment, as the time 
 when the awards of eternity are first meted out to men. 
 From these three classes of texts, especially, it is in- 
 ferred that the intermediate state is not in any sense a 
 state of rew'ard and retribution, or even a condition of 
 further discijjline or purgation, but is simply a long 
 night of re^jose, during which the soul, wrapped in deep 
 unconsciousness, knows nothing of the passage of time, 
 and is even unaware of its own existence, but rests 
 somewhere in the merciful care of God until the eter- 
 nal morning shall break upon its vision. AVhately : 
 Future State: Lect. iv. 
 
 To these conclusions based on certain declarations or 
 intimations of Scripture, there is added a series of spec- 
 ulative considerations such as the following: The con- 
 scious and active being of the soul apart from the body 
 seems, it is said, an inexplicable mystery, — especially 
 when we call to mind tlio numberless ages during v>'hich 
 such an anomalous mode of existence may continue.
 
 MODE OF EXISTENCE AFTER DEATH. 9 
 
 Further, the passage of the soul into a state of com- 
 plete quiescence is no greater marvel than the commit- 
 ment of the body to the solemn sleep of death ; and 
 the same power which can keep the body in its earthy- 
 bed and at length call it forth into renewed life, can 
 also both preserve the soul and awaken it again. More- 
 over, such a night of rest may have some such relations 
 to the revivifying and larger enduing of the soul for its 
 eternal career, as healthful sleep sustains to our in- 
 creased activity and usefulness from day to day on 
 earth. Such a slumber, it is added, can involve no real 
 loss to a soul which still has a whole eternity before it, 
 and which has no consciousness of the passage of time 
 during this intermediate period. And besides this, it 
 is further urged, the reward or the punishment of souls 
 apart from their bodies seems on the one hand imper- 
 fect and insufficient in itself, and on the other appears 
 to render a general judgment at the close of the world 
 both needless and inexplicable. 
 
 To the biblical proof abundant answer may be found 
 in the words of our Lord himself. His argument in 
 Matt. 22 : 23-32, corroborated as it is by the narrative 
 of the transfiguration, (Matt. 17: 1-9: also Mark and 
 Luke) is evidence conclusive that the patriarchs not 
 only existed, but existed in full consciousness, at least 
 during the period of His Messiahship. The parable of 
 Dives and Lazarus can be fitly interpreted only on the 
 supposition that He who uttered it believed in the con- 
 scious existence of men, not at and after the judgment, 
 but immediately at and after death. His promise to the 
 dying thief also, pledging to him an immediate paradi- 
 saic experience in such strange conti-ast with the mortal 
 pains which the criminal was then and there suffering, 
 can be explained on no other supposition. With these
 
 10 INTRODUCTORY: THE QUESTION STATED. 
 
 teachings of Christ the language and testimony of Paul 
 (2 Cor. 5: 1-8. 2 Tim. 4: 6-8 and elsewhere) are in 
 complete harmony. And to these may be added the 
 representations of the Apocalypse (Rev. 5: 6-10. 7: 
 9-17) in regard to the state, employments, felicities 
 of the blessed dead, — representations which are wholly 
 inexplicable on the theory that all the souls of all the 
 dead are existing somewhere in unconscious slumber, 
 and that they are to remain in that condition, and with 
 them all the souls of men that shall die during the long 
 ages of the future, until the remote dawning of the res- 
 urrection day. 
 
 So far as the speculative considerations suggested are 
 concerned, we may find ready answer in such facts as 
 these : The existence of the spirit apart from the body, 
 however mysterious, is clearly not impossible, since 
 God and the holy angels so exist : corporeal existence 
 may not be in any measure so needful to active and 
 conscious life as we are prone to regard it. The same 
 divine power which now enables the soul to act within 
 and through a corporeal frame, may enable it to act as 
 readily without one : or, as some have urged, may })ro- 
 vido for it some spiritual body with which the soul 
 may be both clothed upon, and capacitated for active 
 existence,^ Neither can we well conceive of such an in- 
 numerable multitude of spirits endowed with immortality, 
 
 ^ Taylor, Physical Theory of Another Life. This ^^ew is based 
 upon the striking passage, 2 Cor. 5 : 1-4, and a few other Inblical 
 snggestions. IIickok, Humanity Immartal, (p. 303,) suggests tlie 
 c«jnception of a spiritual body in man, distinct from his physical 
 or psychical body, which is indissoluble at death, and which the 
 author describes as "a body of living liglit, and a free citizen of 
 i\\2 etherial universe," from the moment of death onward. One 
 r;.'calls here the louching apostrophe of the dying Emperor Ha-
 
 THIS EXISTENCE CONSCIOUS. H 
 
 thus kept through uncounted ages in entire unconscious- 
 ness, in reserve for a remote judgment, — the righteous 
 waitino; thus interminably for a reward, and the un- 
 godly for a condemnation -which are even at that day 
 to be determined according to the deeds done in the 
 body. Moreover, the notion that the soul needs after 
 its brief earthly life such a prolonged rest as this, seems 
 strangely incongruous ^v^th its immaterial nature and its 
 native powers, and out of harmony with the universal 
 anticipations of men. And finally, this opinion derives 
 its chief strength from wdiat must be pronounced an un- 
 scriptural conception of the final judgment, — since that 
 day of days is designed not so much to decide upon the 
 character of individual souls, as to justify the sovereign 
 ways of God with mankind, and to make His adminis- 
 tration and his scheme of grace glorious forever in the 
 eyes of tiie moral nniverse. 
 
 That this intermediate condition is one of compara- 
 tive incompleteness is indeed obvious. Death certainly 
 involves what has been called a dismemberment of the 
 manhood, with a consequent cessation of all activities 
 arising from tlje bodily organism, and a corresponding 
 retirement of the soul within the sphere of its ovoi ra- 
 tional and spiritual being. The conceptions of space 
 and time mainly give way : outward relationshijis are 
 doubtless in some degree retired from view: the soul 
 
 drian to his soul, — a strange interminding of sensuous earthliness 
 and cynical skepticism on one hand, and of solicitous anguish and 
 aspiration on the other : 
 
 Animiila v;igiila, blandula 
 IIos])es coincsque cor]ioris, 
 (Intv nunc abibis in loca, 
 Pallidal:!, rigida, nudula, 
 Nee, ut soles, dal)is jocos?
 
 12 INTRODUCTORY: THE QUESTION STATED. 
 
 becomes largely quiescent and concentered within itstlf, 
 and the life of which it is conscious comes to be in larjre 
 degree an era of relative inaction, and in the case of 
 the believer, of holy and blessed calm. In the case of 
 the sinner, such a condition must at once be regarded 
 as unfavorable to radical changes in character during 
 this' period : the soul seems the rather thrown back on 
 itself, and held to the contemplation of its own sinful- 
 ness, and to the experience of such remorseful feeling 
 as such contemplation may awaken into throbbing ac- 
 tivity. As much as this appears to be intimated at 
 least in the biblical comparison of death with sleep, 
 and in the cognate description of the intermediate state 
 (John 9: 4) as in contrast with the present day of life, 
 a night when no man can w^ork. 
 
 Yet such conceptions of this state as passive and intro- 
 vertivc have their proper biblical counterpoise in those 
 frequent allusions, especially in the New Testament, to 
 the soul as active as well as conscious while in this con- 
 dition of dismemberment. AVhile, for example, we ac- 
 cept the Pauline description of death as a holy resting 
 forever with the Lord, freed from the disturbances of 
 this earthly state, are we not also permitted with him, 
 and with Peter and John, to contemplate this condition 
 as one of holy union and communion with the Hedeemer, 
 of cordial nnd ceaseless worship, of positive service and 
 ministry rendered to Him? It is not enough, in the 
 stronger light of the New Testament, to conceive of the 
 life of the holv dead as being such a beatific monotone 
 as the less distinct teaching of the Hebrew Scriptures 
 habitually describes it. The Apocalyptic delineations 
 introduce us rather to the visioii of a great multitude 
 of thoroughly vital spirits, not resting always or always 
 waiting merely for the redemption of their bodies, but
 
 CHARACTER IX THE INTERMEDIATE STATE. 13 
 
 continually full of movement and activity, of conscious 
 energy and augmented life.^ 
 
 But whatever may be true as to the relative measure 
 of incompleteness and introvertiveness characteristic of 
 the intermediate state, we may rest in the general con- 
 clusion that this state is one of conscious and active 
 being on the part of every one who enters upon it, — 
 that while the body sleeps within the earth, the soul is 
 even more truly alive than when it inhabited its corpo- 
 real form, — and that its experiences are as real, as cogni- 
 zable, as effectual and important, as any through which 
 it may have passed on its way through the brief realm 
 of time to that more permanent abode. The Christian 
 has no occasion to fall back on the dim anticipation of 
 the expiring Hadrian : the soul to his view is far more 
 than a rigid, pallid, glassy essence flitting vaguely, nu- 
 bilonsly, through the empty spaces of eternity. Neither 
 can the natural man, who has once seriously contem- 
 plated his future condition in the revealing light of the 
 Bible, anticipate for himself any other than a vivid, 
 active, essentially spiritual existence in the intermediate 
 state, in real fellowship with all the dead, consciously 
 beneath the eternal eve of Deitv. 
 
 From this brief consideration of the preliminary prob- 
 lem of existence and of conscious existence after death, 
 we mav pass on to a more immediate „. „, 
 
 , " , . . . I^ • Character and 
 
 question, which still is by its nature con.iitiou in the 
 introductory to the special problem ^"tern.ediate state. 
 
 here to be considered, — the question of character and 
 condition in the intermediate state. — It must be con- 
 fessed that the eyes of most who contemplate the future 
 
 1 EvASs, LI. J., Prof. : Intermediate State : Presby t. Review, April, 
 1887. Alford, State of the Blessed Dead.
 
 14 INTRODUCTORY: THE QUESTION STATED. 
 
 life, are fixed much more definitely on the clement of 
 condition than on the supreme and determinative ele- 
 ment of character. There is much in current opinion 
 and tcachino; which tends to cultivate such a tendencv. 
 Popular theology, for example, has emphasized greatly, 
 even unduly, the miseries of one class of the dead, and 
 the felicities of another, — the fierce agonies of hell, and 
 the beatific joys and glories of heaven. The evangelical 
 pulpit is accustomed to descant largely, even dispropor- 
 tionately, upon such peculiarities of place, condition, en- 
 vironment, as if these constituted the main characteris- 
 tics of life in eternity,^ So the terms, lost, saved, — 
 terms having indeed full warrant in the Scriptures, and 
 properly descriptive of a reality which no terms less 
 pregnant with moaning could sufficiently depict, — are 
 often used in such connections as if they referred, not 
 at all to a state of the soul itself, but rather to an estate 
 
 ^Especially is it noticeable that in much of the current discus- 
 sion respecting probation after death, the fundamental problem 
 of character is in a large degree ignored by the advocates of that 
 dogma, and tlie matter of condition pushed into undue pi'omi- 
 nence as if the main question were to be settleil on the basis, not 
 of inner wortliiness, but of circumstantial happiness. Farrar, for 
 illustration, {Eternal Hope, Sermon iii.) summons all his rhetor- 
 ical skill into service to dei)ict, in ghastly and staiiling colors, 
 what he regards as the evangelical view of the torments of hell. 
 He quotes from Jonathan Edwards and other authors every ma- 
 terial or physical image that can make the picture of the condition 
 of the lost more horrid ; and then asks whether it be possible to 
 hold such a l)elief. On the other hand, he reduces the element 
 of sin to the lowest terms, ignores largely the underlying problem 
 of character, asserts every thing short of absolute innocence for 
 the mass of those thus condemned, waives aside the demands of 
 moral government, and the claims of -justice; and then repeats 
 Ins question — as if tlie issue were one of condition alone. Otlier 
 writers of this class, both European and American, furnish fre- 
 quent examples of this mischievous tendency.
 
 CHARACTER AND CONDITION. 15 
 
 to which the soul by some divine decision is consigned. 
 They are interpreted as pointing to condition and envi- 
 ronment, to doom or reward, rather than, as our Lord 
 primarily employed them, to lost or saved character. 
 
 In the incomplete adjustments of this world, the fun- 
 damental proposition that under the divine constitution 
 of things condition must turn npon the primary problem 
 of character, is often overlooked or even denied. Our 
 earthly life is made np so largely of externalities, — our 
 surroundings, possessions, attainments are so extensively 
 determined by inheritance, by multiplex social connec- 
 tions, and even by wdiat we term accident, that it is often 
 difficult amid the tangled web of temporal affiiirs to 
 trace the action of this fundamental law. Yet the hu- 
 man reason, the human conscience, are constantly aflirm- 
 ing the law, and one of the primal tasks recognized in 
 all civilized forms of society is its practical enforcement. 
 But in eternity these earthly complications will drop off 
 as in a moment, and the soul will be compelled to see 
 more clearly than this life could ever reveal the fact, 
 that wdiat it is, as seen in the light of the divine adjudi- 
 cation, should and Avill fix its place, determine every 
 condition, and bring in happiness or misery at once and 
 forever. In that life character is every thing the soul 
 has, and there, if not here, character visibly determines 
 sphere, environment, destiny. 
 
 Employing the term, character, in this connection as 
 embodying the sum total of what each soul is in spirit- 
 ual quality, in belief and disposition, in feeling and ac- 
 tion, as tested by the divine standards of moral person- 
 ality, it thus becomes obvious that the one essential thing 
 which every soul carries with it into the conscious ex- 
 perience of the coming life is, must be, character. The 
 question as to the precise application of this statement
 
 1 6 IN TROD UCTOR Y : THE Q UESTION STA TED. 
 
 to the very large proportion of the human race who die 
 before what w^e term character, has been developed in 
 consciousness, need not be discussed at this stage. Nor 
 is it needful to consider just here how far the term is 
 applicable to the myriads who live and die in a state of 
 spiritual infancy, amid the moral obscurations of heath- 
 enism. It is important merely to note the generic fact 
 that character, however inchoate, however undeveloped 
 or disabled, is and is to be the one essential heritage of 
 man as man in the intermediate state. The soul, in 
 other words, takes nothing into eternity but itself, and 
 that self will be, must be, the test of its condition forever 
 and ever. Even tlic infant bringing into that state 
 nothing but the germs of character, and the pagan who 
 has passed through life under the moral disabilities im- 
 posed by outward condition, must commence their im- 
 mortal existence under the same spiritual law. To one, 
 to all, the one supreme thing in eternity must be char- 
 acter. 
 
 Setting aside therefore as secondary the problem of 
 condition in the intermediate state, and fixing attention 
 sim])ly on the primary place and moment of character, 
 we are led at once to note the further truth that growth 
 in character is the primal and the main experience of 
 the soul in that state. Such development of character 
 from its earliest germs within the infiint breast to its 
 earthly maturity in the saint or the sinner, is indeed 
 the supreme phenomenon in our existence even in this 
 world, — a phenomenon often obscured by adventitious 
 events, by externalities in experience or condition, yet 
 none the less the one momentous thing in the bio- 
 graphic records of every soul. That this process is ar- 
 rested at death, — that the soul continues through the long 
 ranges of the intermediate life to be just what it Avas at
 
 GEO WTH IN CHAR A C TER. 1 7 
 
 the instant of death, with no further development of its 
 powers, no advance or maturing in the substance of its 
 being, is altogether inconceivable. The fact of growth 
 here, and of such growth as universal and as continu- 
 ous in each person even down to the close of life, fur- 
 nishes abundant ground for the belief that this type of 
 growth will be exhibited, probably in forms far more 
 distinct and impressive, after this life is over. The 
 conception of the intermediate state as one of compara- 
 tive quiescence, can not be carried to the extent of in- 
 ferring that all development, all maturing, is arrested in 
 that state, — that the soul lives on and on, without 
 change, without advance, until the awakening trump of 
 judgment. But to a disembodied soul only one form 
 or direction of growth is possible — growth in character. 
 To this interior result, whatever is external in place or 
 condition must be altogether subordinate. The devel- 
 opment of itself according to the dominant beliefs, feel- 
 ings, dispositions, aspirations incorporated within it 
 here, and carried with it into that new mode of being, 
 is the only experience of which as a soul it is capable. 
 Its environment may indeed affect at many points such 
 growth in moral personality, yet that environment will 
 not as a cause determine the interior development. 
 Rather is it true that this spiritual unfolding proceeds 
 by laws and forces deeper far than any imposed by sur- 
 rounding conditions — by the forces and the laws inher- 
 ent in the soul itself. 
 
 These brief hints respecting the relative prominence 
 of character and condition in the disembodied state, and 
 respecting the primary fact of development in character 
 as constituting the main feature of human experience in 
 that state, are here brought in simply as introductory to 
 the more fundamental question, whether changes in char-
 
 18 INTRODUCTORY: THE QUESTION STATED. 
 
 actcr are possible in this future life. The abstract query 
 whether this species of contingency belongs to the nat- 
 ure of all finite beings in whatever world, need not be 
 argued here. The possibility of change for the worse 
 even among angels can not be denied in view of the fact 
 that, so far as we know, sin originated in the angelic 
 world, and from that world came into ours — whether it 
 had existed there as an awful reality long ages before 
 the creation of man, or appeared in the moral universe 
 for the first time in immediate conjunction with the 
 temptation and the fall. Further, the perseverance of 
 saints is not supposed to rest on any intrinsic impos- 
 sibility of their falling away into sin, but rather ou 
 the purpose and promise of the Father, on the me- 
 diation of the Son, and on the attendant, preservative 
 ministrations of the Spirit, not only here but hereafter. 
 And if such as have once been sanctified have still 
 within themselves a law of mutability which, apart from 
 the pledged grace and power of God, might suffer them 
 to lapse into evil, it may be still more strongly affirmed 
 that such a law of mutability stretches its dark shadows 
 in eternity as here across the path of all those who have 
 never been savingly affected by the Holy Ghost. 
 
 But the possibility of passing from a state of sin, or- 
 even of moral weakness or inaptitude such as the infant 
 or the pagan may exhibit, into a state of holiness allied 
 to that of angels or of Deity, is certainly involved in far 
 greater difficulties than those which stand in the way of 
 a fall from holiness into sin. Anomalous as the devel- 
 opment of the princi[)le of evil in a soul created holy 
 must ever be, the anomaly of an antithetic change to 
 moral completeness in one already a sinner, whether by 
 choice or by native taint and bias, must be far greater. 
 For, in the first case, we see simply the upspringing of
 
 RADICAL CHANGES IX CHARACTER. 19 
 
 the new, bad law of self, in antagonism to the divine 
 law of obedience; in the latter we must either conceive 
 of the soul, degenerate and weak through sin, restoring 
 itself to a frame and state of holiness, or of some 
 mighty power from above the soul working out within 
 the spiritual life a moral transformation which self 
 could never have produced. Kadical changes from sin 
 to holiness are for this reason far more difficult even in 
 this world than the opposite ; as a matter of fact we 
 know on the clear warrant of Scripture that they occur 
 only where such divine energies are seen descending 
 into the corrupted moral nature, and by their own su- 
 preme potency transforming it into the likeness of God. 
 Whether even these superhuman forces can and do pro- 
 duce such a result, under the special conditions of ex- 
 istence in the intermediate state, can not be affirmed on 
 any abstract or speculative ground. A sound and wise 
 philosophy must rather recognize at the outset the vast 
 spiritual difficulties which beset at many points the hope 
 of such a moral transformation. 
 
 Without discussing this abstract question, we may 
 here simply note the fact that there are four affirmative 
 theories which maintain on various grounds the possi- 
 bility of such changes from a state of" sinfulness into a 
 state of full perfection during the intermediate life. 
 They are as follows : 
 
 The spontaneous or evolutionary theory, affirming 
 that these salvatory changes will occur chiefly tlirough 
 the action of forces inherent in tlic soul itself; 
 
 The educational and disciplinary theory, which at- 
 tributes the result rather to combined processes of train- 
 ing and chastisement providentially brought to bear 
 upon the soul for its moral restoration ; 
 
 The papal or purgatorial theory, which relates to im-
 
 20 INTRODUCTORY: THE QUESTION STATED. 
 
 perfect believers only, and refers their ultimate perfec- 
 tion to the influences of direct punishment divinely in- 
 flicted upon them in order to their complete purgation 
 and preparation for heaven ; 
 
 The probationary theory, asserting the salvation of a 
 large proportion of the inhabitants of the intermediate 
 state, not tlirough such discipline or purgation, but 
 through the presentation and application to them of 
 the Gospel, as it is in Christ. 
 
 Of tiiese theories the first three will be very briefly 
 described and set aside : a more minute and thoronoh 
 examination of the fourth will, as has already been in- 
 timated, be the aim of the present treatise. 
 
 The essence of the evolutionary theory is that such 
 
 changes in cliaracter from evil to good, with consequent 
 
 V. Tiie Evo- change in condition and environment, 
 
 Intioiiary Theory: j^y^^ ]^q CXpCCtcd tO OCCUr thrOUgh the 
 Salvatioji Ui Cliar- ". . 
 
 acter Wrought by action of forccs uativc to the soul it- 
 thesountseif. self— fbrccs Avhosc influence is alleged 
 
 to be felt producing great moral transformations even 
 in this world, and whose povver may become vastly in- 
 creased and be made a thousand-fold more fruitful, it 
 is supposed, in the intermediate state. — Any one who 
 believes that every soul of man, as a direct product of 
 divine power and wisdom and love, is created as holy 
 as our lirst parents were,— who holds that every such 
 creature has within himself all the abilities and re- 
 sources requisite to perfect action, — who regards sin as 
 a mere stumbling and ildling incident to the imperfect 
 training or narrov," experience of time, — who thus con- 
 fuses reformation with regeneration and virtue with re- 
 ligion in tliis life, may readily accept this rationalizing 
 theoiy as to moral transformations which men may pro-
 
 THE EVOLUTIONARY THEORY. 21 
 
 ducc in themselves duriug tlie future life. It is not 
 surprising that disciples of Channing and especially of 
 Theodore Parker in America, and others of like doc- 
 trinal tendency in England and Germany, should be 
 inclined to some such cx[)lanation. What they hold 
 as to the spiritual capabilities of the soul, even when 
 shrouded in the gloom of paganism, leads to no other 
 conclusion : and their definition of the term, salvation, 
 as implying spiritual change for the better wrought out 
 mainly by the innate energies of the soul apart from the 
 Spirit of God, makes the conclusion more plausible. 
 Starting from such a theological basis, it is not strange 
 that they contemplate not merely the infant, the heathen 
 man, the uneducated thoughtless sinner in Gospel lands, 
 but even the most obdurate and wicked of men the world 
 over, as thus capable. of correcting for themselves in their 
 intermediate condition the mistakes of this earthlv life, 
 and by the restorative capabilities inherent in human 
 nature, of lifting themselves up progressively into the 
 higher atmosphere of truth, of duty, of unselfish and 
 holy love. 
 
 Nor is it an insignificant fact that some among the 
 high authorities quoted in supportof the dogma oi' post 
 mortem probation, are inclined to regard this natural- 
 istic view with some degree of favor. Thus Marten- 
 sen, while in form arguing against the notion of a per- 
 fectibility to be attained through the natural progress 
 of the soul from degree to degree of moral development, 
 without gracious interposition, still lays peculiar stress 
 on the influence of the intermediate state itself, as tend- 
 ing to lead the soul to virtue and holiness. He describes 
 the departed (Dogmatics, § 27G-7) as in a condition of 
 meditative rest, a state of thoughtful passivity ; and the 
 kingdom they inhabit, as not one of works or deeds,
 
 22 INTRODUCTORY: THE QUESTION STATED. 
 
 since they no longer possess the conditions or capabilities 
 upon which works and deeds are possible. It is rather, 
 he adds, a kingdom of subjectivity, a kingdom of calm 
 thought and self-fathoming, a kingdom of remembrance, 
 in which the soul enters into its own inmost recesses, 
 and falls back upon that which is the very foundation of 
 soul life : a state in which, as he pictures it, the voices 
 of earth grow dumb, the voices of eternity are heard, 
 the spirit is aroused to see itself, the soul works out a 
 new consciousness, and so the realm of the dead be- 
 comes to it necessarily a realm of reflection, correction, 
 judgment. There is in souls as such, he adds, an in- 
 extinguishable capability of good, and therefore they 
 may continue to mould and govern themselves accord- 
 ing to the new manifestations of the divine will while 
 in this condition, even until the last, the final judgment. 
 And it is on this interior process quite as much as on 
 the descent of Christ into Hades and the proclamation 
 of the Gospel there, that Martensen seems to rely as 
 the basis for his doctrine of ultimate salvation. 
 
 Can we rest on any such process as this, as constitut- 
 ing a sufficient ground of hope respecting the ultimate 
 restoration of all men, or even of any large proportion 
 of those who die in sin, to a final condition of holiness 
 and acceptance with God? Will all infants, borne in 
 moral unconsciousness into that realm of the dead, there 
 begin to develop and expand by native capability, as a 
 plant by interior force bursts forth into its appointed 
 flower, and so become by innate energy all that God 
 desires his creatures to be? Will all the heathen there 
 shake off the spiritual disabilities which have come upon 
 them in this life, and by virtue of their own spiritual 
 powers develop themselves in that peculiar sphere into 
 complete, perfect manhood? Will those vyho have neg^
 
 THE EVOLUTIONARY THEORY. 23 
 
 lecterl to use what they have known of Christ and His 
 salvation in this workl, and those who have been rep- 
 robate here as to all holy things, there of themselves 
 correct all such wrong tendencies, set up a new law and 
 a new spirit within their own breasts, and from some 
 point in that mysterious condition turn their eyes and 
 their hearts decisively toward God and holiness? In 
 a word, may we anticipate that salvation will come to 
 all mankind, or indeed to any soul of man hereafter, 
 in virtue of such interior processes of rectification and 
 improvement as are here contemplated? 
 
 Waiving altogether the obvious fact that the Word 
 of God lays no foundation for such a belief — that it 
 nowhere justifies the hope that either in this world or 
 in any other a bad character will change itself by any 
 energy innate in the soul into a good character, we are 
 bound to say on rational grounds alone that all such 
 anticipations are vain. This might be argued from what 
 we actually see of moral development in this world, 
 since under these earthly conditions we nowhere find 
 children growing spontaneously into spiritual perfec- 
 tion : we nowhere see pagan races becoming virtuous and 
 pure by any innate energy: we nowhere see the sinful 
 and the reprobate revolutionizing their own moral ex- 
 perience, cleansing themselves from each taint of evil, 
 and setting up of their own accord a loving affiliation 
 with angels and with God. Neither have we any war- 
 rant that the intermediate state will become a school of 
 training in character so much better than this life, that 
 wdiat does not take place here may be expected to oc- 
 cur in the case of all, or of many, there. If we affirm 
 nothing of infants or others who have not entered con- 
 sciously on moral experience in tliis world, we know 
 enough at least of the tendencies of the heathen mind.
 
 24 INTRODUCTORY: THE QUESTION STATED. 
 
 enough of the power of evil in the case of adult trans- 
 gressors in Christian lands, to justify rather the antici- 
 pation that what is dominant in the soul here will re- 
 main in baleful supremacy hereafter. We know enough 
 to lead directly to the expectation that evil will still 
 abide as the ruling power in those in Avhom it is the 
 ruling power now, and even that it will develop in a 
 future state, as it does in this world, into greater force 
 and authoritativeness, age after age. If sin were merely 
 a physical product, the bad outgrowth of defective or 
 diseased bodily organism, we might possibly look for 
 such moral improvement when the dropping off of this 
 corrupting element should leave the soul free to work 
 out without hindrance its own supreme and better de- 
 sires. But sin is of the soul rather than of the body : 
 the first glimpses of it in the moral universe are those 
 which fallen angels furnish : and the highest and the 
 worst forms of it in man are such as originate, not in 
 the animal organism, but in the selfish and rebellious 
 spirit, — forms therefore which death has no power to 
 extirpate, and which may the rather live on in more 
 active and violent measure when the physical restraints 
 of time are finally removed. 
 
 But this natural tendency of sin to become perma- 
 nent hereafter as in this world is not the only argument 
 against this rationalistic hope. That hope loses sight of 
 another pregnant fact, that by an intrinsic and inevita- 
 ble law of being, judgment must begin at death. Isaac 
 Taylor^ has given us a remarkable and an awful picture 
 of the scenes and experiences that nuist, in the nature 
 of things, be immediately consequent upon the closing 
 
 ^ Saturday Ecening, Essay xxiii, on the Dissolution of Human 
 Nature.
 
 THE EVOLUTIONARY THEORY INVALID. ' 25 
 
 up of mortal life in the case of every adult. He graph- 
 ically describes the manner in which those varieties of 
 experience which originate directly in the union of soul 
 and body, such as the imagination with its special phases 
 of emotion, must fall away and disappear forever when 
 that union is dissolved. All forms of bodily excitement 
 cease : the decay of the animal life carries with it the 
 decline of all that is related to that life. The soul is 
 thrown back at once upon the play of its moral affec- 
 tions, whether these are pure or dej^raved : the moral 
 quality of its experience alone remains : the mixture 
 of good and evil, so marked in our earthly life, dis- 
 appears, and each person rests henceforth on his own 
 proper center. And the good and the wicked are thus 
 separated by an interior process antecedent to all formal 
 judgment : each soul becomes intuitively its own judge, 
 and from the nature of things there begins, not another 
 stage of development or another form of probation, but 
 rather a state of retribution inward, instant, inevitable. 
 To die — as Taylor solemnly says — is to come denuded 
 of all but conscience, into the open jiresence of the 
 Holy One: and in that presence, so unlike the state of 
 quiescent absorption in self w^iich Marten sen describes, 
 there is no opportunity for development from evil-doing 
 to holiness through some native action of the disembod- 
 ied soul, — there is room for nothing but retribution in- 
 ward, instant, inevitable. Thus not only the natural 
 tendency of sin to ripen into fixed maturity, but also 
 the nature of the transition which death introduces and 
 the experiences known to be directly consequent upon 
 death, render valueless this naturalistic hope. If men 
 do not transplant themselves from a state of sin to a 
 state of holiness in this life, vain, doubly vain, is it to 
 dream that they will of themselves effect a change so
 
 26 INTRODUCTORY: THE QUESTION STATED. 
 
 vital after this season of opportunity and of grace is 
 over. 
 
 Closely related to this theory of moral restoration 
 through the inherent energies of the soul itself, is the 
 
 theory that such restoration may be 
 
 VI. TlieDisciplina- iY> < i ,i i • i r 
 
 ry Theory: Salvation eltected through Special processes of 
 through Training; training and discipline divinely in- 
 
 Restorationism. , , . , . , . ^ 
 
 troduced in tne intermediate state, and 
 prolonged sufficiently to secure in every case the salva- 
 tion desired. — This view introduces, in addition, a sup- 
 posititious series of instrumentalities, some of them 
 educational simply, others stimulating or encouraging, 
 still others punitive in quality, — all designed to conspire 
 together with the native aspirations of the soul, in the 
 production of holiness in those who never were holy 
 in this life. A new environment is said to be thrown 
 around them ; another set of motives, unknown to sense 
 and time, will come into operation ; the methods of teach- 
 ing and of moral influence will be, perhaps unspeakably, 
 enhanced. Chastisement, and even penalty, may be di- 
 vinely utilized to the same end. Pain and suffering are 
 in their nature educational in this world, and they will 
 retain the same quality hereafter; as they seek always 
 to induce reformation here, they will be utilized for this 
 purpose and for this purpose only in the intermediate 
 life. And as a result, myriads of souls, if not every 
 human soul, will at last be saved — saved not through 
 the Gospel, but through these educational and disciplin- 
 ary processes introduced and made effectual after death. 
 Traces of this theory appear at various points in the 
 history of religious thought. Pusey^ gives us a consid- 
 
 ^ TT7io( in of Faith as to Everlasting Punishment, pp. 112-5 ; also, 
 Appendix.
 
 THE DISCIPLINARY THEORY. 27 
 
 erable list of the Christian Fathers who applied the 
 doctrine of Paul (1 Cor. 3:12-15) not merely to imper- 
 fect believers, but to other sinful persons who through 
 such disciplinary processes might be brought at length 
 into a state of purity and of spiritual perfection. In 
 Origen we find the dogma developing into the broad 
 affirmation of the ultimate restitution of all things (Acts 
 3:21), including not merely discipline or punishment, 
 but also spiritual training and a final restoration of all 
 mankind to holiness. In Germany the school of Schlier- 
 macher and others have advocated the dogma of uni- 
 versal restitution partly, though not exclusively, on this 
 ground. Some American representatives of current uni- 
 versalism have advanced a similar belief, — resting their 
 expectation of the ultimate salvation of all men, not 
 so much on the proclamation of the Gospel to the dead, 
 as on the effect of these educational and disciplinary 
 instrumentalities — new conditions, new motives, new 
 relationships, new revelations, possibly, — bringing about 
 a spiritual result which the Gospel had never been able 
 in time to accomplisli. 
 
 The objections justly urged against this conception of 
 spiritual restoration need not be specifically presented 
 here. It is enough to note the decisive fact that we 
 have in the Word of God no hint of such a process as 
 is here presupposed ; the Bible nowhere suggesting the 
 thought that training or discipline, however adminis- 
 tered, can bring about in the soul of man a spiritual 
 change which divine love revealed on the cross, and 
 divine grace exhibited in the operations of the Holy 
 Ghost, have been powerless to accomplish. AVe may 
 well note also that, so far as such disciplinary methods 
 are brought Into use In this world, even in conj unction 
 with the scheme of grace, they are often found to be
 
 28 INTRODUCTORY: THE QUESTION STATED. 
 
 ineifectunl, and sometimes to liarden rather than subdue 
 the heart; and Me therefore see no good reason for an- 
 ticipating that such methods, working by themselves, 
 would in the intermediate state secure any better re- 
 sults. It may be noted further, that a salvation so 
 secured would be something very different from the sal- 
 vation offered to men in Christ, and that the practical 
 result of such a process in addition to that introduced 
 by the Gospel, would be two great classes of saved per- 
 sons, at many points widely unlike in experience and 
 character, and consequently in destiny. And beyond 
 all this, it must be regarded as conclusive against this 
 view that it involves so many serious misconceptions as 
 to the constitution of the human spirit and the proper 
 mode of influencing it to good, to the nature and claims 
 of law and righteousness, to the necessary attitude of 
 God toward transgression, and also to salvation itself 
 viewed as a restoration to holiness through love and in 
 love. 
 
 The papal dogma of Purgatory, though widely sepa- 
 rated from the two preceding theories, may s-till be. 
 
 placed in this list of opinions since 
 
 VIT. ThePurgato- -. . i . , 
 
 Tiai Theory; saiva- ^^ contempIatcs oxtcusive chaugos in 
 ti.,i. tiuongii run. character from good to better, in dc- 
 
 gree indeed rather than in kind, to 
 be ])roduced within the intermediate state by processes 
 Avhich are purgatorial or purificatory rather than evo- 
 lutionary or educational. — This dogma provides for no 
 change whatever in the condition of the pagan nations, 
 or indeed of any adults who die outside of the church, 
 and without her sanctifying baptism. For all baptized 
 infants the Chuich of Kome affirms complete deliver- 
 ance from original sin even during this life, and conse-
 
 THE PURGATORIAL THEORY. 29 
 
 quently if any die in infancy, an immediate admission 
 into heaven. For infants dying without the purifying 
 influence of baptism, her theologians (Bellarmine, De 
 Furgatorio), have asserted the existence of a separate 
 abode, the Limbus Infantum, where such children abide 
 in a state of privation rather than of punishment — the 
 levissima davinatio, from which they may at some future 
 period be transplanted to the heavenly life. For those 
 who lived before the advent, the saints and patriarchs 
 of the pre-Christian dispensation, the Limbus Patrum 
 was provided, wherein they were kept in a state of ex- 
 pectancy until they w^ere released at the advent of 
 Christ. The remainder of mankind, not believers, 
 whether within the domain of Christendom or dwelling 
 in the darkness of heathenism, the Catholic Church con- 
 signed directly to hell, though maintaining various de- 
 grees of punishment in proportion to the earthly light 
 enjoyed, and also allowing wide variations in opinion 
 as to the nature of the torments inflicted in this retrib- 
 utive abode. But for all adults baptized, and living 
 within the domain of the Church, and who at death are 
 not complete in holiness, the Church affirmed the exist- 
 ence of Purgatory — a state of discipline and purification 
 wherein the dross of remaining imperfections is burned 
 away, and the soul is prepared spiritually for the beatific 
 vision of God. It contemplated, in other words, what is 
 not a spiritual renovation, but rather a development of 
 the good already attained, and a correspondent repression 
 and diminution of the evil in the soul, such as will 
 qualify it at length for an entrance on its permanent 
 heavenly condition. 
 
 Concerning this theory of spiritual changes wrought 
 in the coming life through divine purgation, little needs 
 to be said in this connection. The dogma rests on the
 
 30 INTRODUCTORY: THE QUESTION STATED. 
 
 scantiest foundation in the Scriptures; from those rec- 
 ognized as canonical by Protestantism only a few allu- 
 sions to the purgatorial as well as punitive qualities 
 of fire (1 Cor. :]:13; also Mai. 3:2-3. Matt. 3:11. 
 1 Peter 1 : 7) can be gathered in its support. Other pas- 
 sages (Matt. 12:32), containing a possible implication of 
 forgiveness in the future state, or (Matt. 5 : 26) suggest- 
 ing the possibility of paying the uttermost farthing here- 
 after if not in this world, are also supposed to corrob- 
 orate it. But its origin is traceable mainly to the false 
 conception of heaven current in the ancient Church, and 
 to the speculative difficulties involved in the instantane- 
 ous transplantation of the imperfect believer, still tainted 
 \\\[\\ impurity and witii sin, into the presence of God 
 and the fellowship of angels and the holy martyrs. Some 
 of the earliest Fathers, as Clement of Alexandria and 
 Gregory of Nyssa, inclined to the opinion that future 
 punishments are in their nature reformatory, and tend 
 to lead all souls that sutler them to repentance. The 
 universalisni of Origcn rested largely on this basis. 
 But it was from Gregory the Great, that the Church 
 received the dogma in its larger form, though even he 
 limited the class of sins for whose removal such purga- 
 tion was available, to such as the Church pronounces 
 venial rather than mortal. Among the Scholastics the 
 dogma received various degrees of support. It is to 
 the Council of Trent, however, that we refer for its full 
 and authoritative formulation ; Sess. xxv : Decretum de 
 Pargatorio. Protestantism has universally repudiated 
 it as an error unwarranted by the Word of God, and in 
 its practical application in connection with prayers and 
 masses for the dead a dangerous delusion. The Smal- 
 cald Articles describe it as a mera diaboli larva; and 
 the Thirty-Nine Articles, as a fond thing vainlv invented
 
 THE PROBATIONARY THEORY. 31 
 
 and grounded upon no warrant of Scripture, but rather 
 repugnant to the Word of God.^ 
 
 Setting aside these three types of opinion, we are 
 brought at once to the only affirmative theory remain- 
 ing, — that of a change in character from \i\\. The Pro- 
 evil to good, with consequent change i>ationary Theo- 
 
 . ry: Salvation 
 
 in condition, to be wrought through tlie tiirousii a Gospel 
 proclamation of the Gospel and the con- «fter ueatu. 
 version of souls in virtue of the grace of God in Christ 
 Jesus. — It is implied in this theory that salvation through 
 sufficient knowledge of Christ and through faith and ac- 
 ceptance of Him as a Savior, is possible to certain classes 
 of persons, or perhaps to all souls during the intermediate 
 state, substantially as such salvation is offered on the same 
 terms to all men in the present life. It is held that 
 what is thus made possible actually occurs, — that Christ 
 is really made known to these classes in that state as a 
 Savior through whom they may yet be delivered from 
 the power and doom of sin : and that every such hu- 
 man spirit is actually brought to this alternative, and 
 sooner or later does in fact reject Christ or accept 
 Him, substantially as men reject or accept Him in this 
 world. It is also held that no one is condemned to 
 hell until this probation or moral testing has been car- 
 ried on to its proper point of completion, and that only 
 those are consigned to everlasting retribution who have 
 resisted such offers of grace, and have thus committed 
 
 ^It is a significant fact tliat so many of the leading English 
 advocates of the dogma of Probation after Death have put them- 
 selves on record in defense of the notion that the state of the 
 dead can be improved or changed by the prayers of the living: 
 Plumptre, Spirits in Prison ; essays on Prayers for the Dead and 
 Purgatory. Farkar, Eternal Hope ; essay on Hist, of Eschatology. 
 Maurice, Theological Essays.
 
 32 INTRODUCTORY: THE QUESTION STATED. 
 
 the sin unto death — the sin which places the soul be- 
 yond the range of spiritual recovery. Furthej-, it is 
 maintained that the limiting of such probation to the 
 present life, as is taugiit in the current theology, and 
 the doctrine that the estate of men is settled decisively 
 at death, arc unwarranted by Scripture or by reason and 
 moral feeling: and that, though there be no ground for 
 hope of spiritual restoration in man himself, or in any 
 mere processes of training or discipline or purgation, we 
 have sufficient reason to expect such restoration in in- 
 numerable multitudes of cases in this higher and better 
 way. 
 
 In respect to the classes of persons who arc thus to 
 be saved in the intermediate state, considerable variety 
 of opinion exists among those who in general are con- 
 current advocates of this theory. It is agreed bv all 
 among them, that this gracious opportunity will be given 
 to all children Avho die before reaching adult years. In- 
 fants unbaptized, or the offspring of unbelieving parents, 
 or born amid squalor and ignorance such as exist in the 
 great cities of Christendom, or coming into life for a 
 brief moment under the awful shadows of paganism, are 
 all alike to be made thus acquainted with Christ here- 
 after, and afler having come into full consciousness are 
 to receive Kim or reject Him, under a distinct sense 
 ol' personal accountability, and with full knowledge of 
 the doom which must ultimately follow all willful un- 
 belief. And this proposition ijicludes, not merely all 
 such infants dying from day to day in the present age, 
 but all who have thus died in infiincy from the begin- 
 ning of time, and all who Avill yet so die till the end of 
 the world, — a number not only exceeding incalculably 
 the hundreds of millions of persons now on the earth, 
 but including at least one half of all that have ever
 
 THE PROBATIONARY THEORY DE FIXED. 33 
 
 lived, or shall live on -the earth down to the clofic of 
 time. 
 
 The theory is also generally regarded as including 
 all the adult heathen who have never had the ojipor- 
 tunity of knowing Christ in this life as their Savior, 
 and who have passed into eternity in their estate of 
 ooni})arative spiritual infancy, with no conscious cb.ance 
 of salvation through the grace of God. This is not the 
 position of Zwingli as to the possible acceptance of emi- 
 nent philosophers and sages such as Socrates or Sen- 
 eca ; nor that of some later teachers to the effect that 
 the light of the Gospel may be shining abroad in the 
 earth, and the regenerative influences of the Spirit be 
 conferred on men far beyond the geographic range of 
 Christendom, even to such an extent that many among 
 the heathen may in this way be saved without distinctly 
 knowing the historic Christ. It is an incomparably 
 Avider proposition. It embraces, not merely a few con- 
 spicuous minds, but the vast multitudes of the pagan 
 world, — not merely tiie masses of the pagan worhl since 
 the light of Christianity began to be spread abroad in 
 the earth, but those of all the heathen tribes and races 
 from the earliest dawn of time, — not these alone, but 
 also all the countless hosts that shall yet live and die 
 in heathenism, before this world shall be filled with the 
 savins: knowledge of Christ. To everv such heathen 
 mind, wherever and whenever born, Christ is yet to 
 reveal himself, and to every such mind as truly as to 
 those now hearing the sound of the Gospel, is the alter- 
 native of accepting or n-jecting Him to be offered. Of 
 the innumerable host thus in the intermediate state, 
 considering now the great problem of the soul, and so 
 deciding or about to decide by this process their eternal 
 condition forever after the judgment, it is impossible
 
 34 INTRODUCTORY: THE QUESTION STATED. 
 
 to speak. When counted up, tf)getlier with that even 
 greater host who die in infancy, the aggregate must far 
 exceed many times over not only all the believers now 
 dwelling on the earth, but all who have ever lived in 
 it since the day of the incarnation. Even if we add 
 to this multitude of the faithf(d all the patriarchs and 
 saints who were saved through faith before the incar- 
 nation, the disparity between those who are redeemed 
 on earth, and those who on this theory are now pass- 
 ing til rough their probation while in a disembodied 
 state, is enormous past all calculation. 
 
 The theory is also regarded by most of its advocates 
 as including all those in Gospel lands 'who by reason of 
 ignoranf^e and other like causes have never properly con- 
 sidered in this world the claims of Christ; not only 
 the ignorant and blinded and misled of any one land or 
 of the present age, but all those of this class in every 
 Christian country, and through all the centuries since 
 the first proclamation of grace through a Redeemer. 
 And when we recall the condition of nominal Christen- 
 dom during the slow and toilsome development of an- 
 cient Christianity, the religious stupor resting upon 
 millions on millions during the dark ages, the moral 
 state of the populations of Europe and Western Asia 
 before the Reformation, the dreadful ignorance of the 
 crowded masses of our great cities in Europe and Amer- 
 ica, — the vice, the filth, the crimes which have blinded, 
 are blinding, the sight of innumerable millions in Chris- 
 tendom so that they can not or will not sec Christ and 
 be saved by Him, — when we call all this to mind, we 
 may in some measure begin to appreciate the host of 
 those of this general class also, for whom on this theory 
 provision for salvation after death is supposed to be 
 made.
 
 THE PROBATIONARY THEORY DEFINED. 35 
 
 How far this latter line of inclusion may be carried, 
 the advocates of the dogma in question are not agreed 
 among themselves. The English school, Maurice and 
 Farrar, and even Plumptre, are^disposed to include all 
 but those who in this world by willful resistance to the 
 Holy Ghost have committed the sin unto death. The 
 German school, represented in Dorner and Kitszch and 
 JMiiller, are inclined rather so to narrow the circle as to 
 include none but those who, though living in Christian 
 lands, might substantially be regarded as pagan. The 
 American school are obviously intermediate, yet their 
 general representations clearly imply a very broad range 
 of possibility ; some at least appear to present what may 
 be described as the widest form of the claim. It may 
 justly be added that, while all schools seem to lay large 
 s^tress on the case of infants and of the heathen and 
 the unevangelized masses in Christendom, their general 
 presentation of the dogma compels the query whether 
 they are not really more concerned with the prol)]em of 
 probation as related to those who have actually heard 
 of Christ more or less fully, and have more or less dis- 
 tinctly rejected him in the present life. Evidences jus- 
 tifying this query are not difficult to find. 
 
 Still greater indeterminatencss appears in respect to 
 the important question of method. While the scheme of 
 salvation in the future state is declared to be identical 
 with that scheme as proclaimed on the earth, — while it is 
 maintained that men can be saved in eternity as here 
 only through Christ, and his mediation, the manner in 
 which this result is to be secured is but indistinctly de- 
 fined. It is indeed held that our Lord introduced this 
 gospel dispensation in the under world during the few 
 hours between his death and his resurrection. But how 
 is this work continuously carried on? Does the incar-
 
 36 INTR OD UC TOR Y: THE Q UES TION S TA TED. 
 
 nate Christ dwell in that world of spirits, manifesting 
 Himself there again and again, as He did to his disciples 
 after his resurrection, and so drawing the innumerable 
 multitudes of the dead unto himself? Who are engaged 
 in makimr the uncounted millions that have died since 
 that resurrection, acquainted with these gracious pro- 
 visions? Are the ministry, the sacraments, the living 
 church, there brought into play as missionary forces, 
 designed to diffuse more widely the knowledge of this 
 broad salvation? Does the Holy Ghost, whose reveal- 
 ing and regenerative function is indispensable to the 
 actual salvation of even one soul in this life, operate 
 there as here, — taking of the things of Christ, and 
 showing them to the myriads of disembodied spirits 
 there congregated? Or, will all these helpful agencies 
 be needless, and these myriads be brought in un- 
 counted numbers to Christ by some mysterious modes 
 of disclosure, wholly beyond our present range of appre- 
 liension ? In the absence of any revelation on these 
 points, shall we conclude that no such phenomenon as 
 an incarnation of Christ, or a continuous outpouring of 
 the Holy Ghost, or any active service on the part of the 
 Church, with her sacraments and ministries, is needful 
 to the conversion of sinners in that world ; and conse- 
 quently that redemption is a very different, and possibly 
 much easier process there than here, where all these 
 instrumentalities are found to be necessary to the con- 
 version of even a single sinner? Or, shall we believe 
 that the Savior of sinners has inaugurated in that world 
 a system of means and instrumentalities as much more 
 effective than those employed by Him in this life, as 
 the multitudes to be reached are greater, and the task 
 of redemption is more difficult? It certainly can not 
 be viewed as improper to ])ress such inquiries as to
 
 PROBATIONARY THEORY FURTHER DEFINED. 37 
 
 method, in the contemplation of a scheme so vast in its 
 scope and so immeasurable in its consequences. 
 
 A kindred inquiry forces itself upon us with respect 
 to the practical outcome of this" immense remedial ])r()- 
 cess. Here again wide variety is apparent. The 
 English school are inclined to affirm the largest hope 
 at this point; maintaining, ^vith Tennyson, that (iod 
 will make the pile complete at last, and that not one 
 soul shall be cast as rubbish into the great void of 
 retribution. As some of the Fathers held that Satan 
 himself would be brought back ultimately to allegiance 
 and duty, so they seem to anticipate little less than the 
 dawning of a perfect day when there shall be neither 
 sin nor hell in the universe. The German school have 
 rather held that there will be a hell forever, at least for 
 those w'ho have committed the sin unto death. Miiller 
 {Christ. Bod. of Sir), Vol. ii ;) rejects what he styles the 
 exceptionless universality of the ultimate restitution: 
 and affirms that those who obstinately give themselves 
 up to moral evil, must finally lose all ability or capac- 
 ity to be restored to a state of grace, and must conse- 
 quently become an eternal petrifaction in sin. The 
 American school vary wid(>ly in their anticipations as 
 to the outcome of the proffers of grace, — some suggest- 
 ing, guardedly, that the Gospel is offered to all, and ib 
 rejection is made the ground of condemnation, be those 
 who reject few or many, — others apparently falling in 
 with the advanced teaching of Farrar, and with him 
 cherishing a hope as large almost as the entire popula- 
 tion of the universe of the dead. By some writers of 
 each school the process of grace in that life li viewed 
 as simple and easy ; by others it i^ supposed to be ac- 
 companied wdth greater difficulties than attend the sal- 
 vation of the soul in time. The first class consequently 
 
 s
 
 38 INTR OD UCTOR Y: THE Q UESTION ST A TED. 
 
 contemplate the final restoration as well nigh universal ; 
 the second regard it as but partial and elective, and pos- 
 sibly quite limited in result. 
 
 It is to an examination of this theory of Salvation in 
 the Intermediate State, wrought out through the instru- 
 mentality of the Gospel of Christ made 
 
 IX. The Ques- ^ .' f , , 
 
 tioii to be consid- Kuowu HI somc Way throughout the vast 
 ere.i: its Nature rgalms of the dead, that this treatise is 
 
 and Iinportance. , ' 
 
 devoted. — It is proposed to submit this 
 theory first and chiefly to the tests of Scripture, since 
 no light but that which shines upon it from the Word 
 of God can adequately reveal either its truth or its 
 falsity. This Word alone can assure us beyond per- 
 adventure that there is a life beyond the grave, or that 
 this life is endless, or that its quality and experiences 
 are dependent on the character and course of men in 
 the present life. So this Word alone can tell us what 
 the Gospel is as a remedial scheme, or what are the 
 conditions and influences requisite to its saving appli- 
 cation, or what effects may follow its application, either 
 in this world or in the world to come. What this Word 
 teaches, therefore, and that alone, can be the proper 
 material and ground of faith : no light derived from 
 intuitive or speculative processes, from general reason- 
 ings of any sort, outside of or beyond what the Bible 
 aff^irms, can on such a theme furnish adequate basis for 
 either the hopes or the fears of men. 
 
 If it be said that the response of Scripture to our 
 anxious inquiries is often vague and insufficient, it still 
 remains true that we have no other. Neither nature 
 nor reason furnishes any reply, that is clearer or more 
 convincing. All the revealing radiance we have, comes 
 finally from the Word: — not from the silences of Script-
 
 THE QUESTION TO BE CONSIDERED. 39 
 
 ure, suggestive though these often are, nor from casual 
 glimpses or partial studies or crude generalizations on 
 the supposed contents of Scripture, but simply and 
 strictly from what the Bible itself directly affirms or 
 by clear implication makes manifest. Kor is it diffi- 
 cult to find reasons why the declarations of this Book 
 regarding the future life should be relatively brief and 
 sparse. For the prime design of the Bible is to bring 
 the truth and the authority of God to bear immediately 
 upon the life that now is, — to proclaim a present Gos- 
 pel worthy to be believed at once by all who hear it, 
 and to be scattered abroad among the present tribes 
 and races of men, in all the world. Its references to 
 the past are therefore mainly such as should the more 
 vigorously enforce the obligations of the living present, 
 and its references to the future have the same design. 
 On such a theme this holv AYord has no message to 
 human curiosity merely, no response to critical or in- 
 tellectual speculation, no revelations of coming events 
 but those M'hich are calculated to arouse and encourage 
 the soul of man to a career of faith and obedience in 
 the life that now is. 
 
 It will be in harmony with this primary law of alle- 
 giance to the AVord of God, if we turn further for cor- 
 roborating light to the historic faith of the Christian 
 Church. What are the teachings of Christian symbol- 
 ism on this grave question ? What has the Church 
 during the ages past believed, and what has it refused 
 to believe, on the point here involved ? What is the 
 joint testimony of the ancient symbols and the mod- 
 ern confessions, — what do we find the concurrent voice 
 and language of Holy Faith to be, as we thoughtfully 
 study its sublime historic declarations? The inquiry 
 is the more important since so much has been claimed,
 
 40 INTR OD UC TOR Y: THE Q UES TION ST A TED. 
 
 both from what the creeds of Christendom have con- 
 tained, and from what they have not contained, respect- 
 ing a salvation after deatli. And if it should be found, 
 on careful examination, that this claim is unwarranted — 
 if it should be found rather that Christian Symbolism 
 by direct teaching, by both implication and exclusion, 
 by the assertion of doctrine radically at variance with 
 this dogma, has eifectually condemned it, that discovery 
 may well confirm us in the conclusion that the dogma 
 is false. 
 
 In like manner, the teachino-s of Christian TheoloG^v 
 and also the lessons of Spiritual Experience may prop- 
 erly be summoned into service in this discussion. — If, 
 for example, this dogma shall be found to be the germ 
 of a new theology — if it contains principles of interpre- 
 tation, philosophic hypotheses, rationalistic incentives 
 and tendencies, which at numerous points are subver- 
 sive of the received theology of evangelical Christen- 
 dom, this fact may well be noted : since it is at least a. 
 fair presumption that a new opinion which,, if admitted, 
 would largely revolutionize the best teaching of the 
 best thought in the Church hitherto, or would require 
 an extensive reconstruction of Christian doctrine in its 
 interest, is not the very truth of God. — The testimony 
 of Christianized Experience is specially important here, 
 since such ardent and profuse appeals are made to such 
 experience in support of the dogma. Is it not alleged 
 tliat the voice of Christian feeling in its favor is dis- 
 tinct, strong, irresistible : — that religious trust in the 
 justice of God and the mercy of God demands this dog- 
 ma as its only satisfying hypothesis? Is it not alleged 
 that the ordinary doctrine is revolting to Christian sen- 
 sibility — that the perplexity and darkness in which it 
 envelops the soul, are destructive to healthful spiritual
 
 IMPORTANCE OF THE QUESTION. 41 
 
 life — that joy and peace in Christ are even impossible, 
 and our blessed religion is made on this basis a fiction 
 or an awful catastrophe? On the other hand may not 
 more careful analysis show that these are comparatively 
 shallow and casual varieties of Christian feeling: and 
 that a more profound apprehension of the biblical truth 
 may lead the soul rather to rest humbly yet confidently 
 in the belief that God is just and good, though there 
 be a hell in which He punishes sinners, and punishes 
 them forever? Nay more: is it not possible that pro- 
 founder insight into the divine purposes and adminis- 
 tration, deeper and purer sympathy with Christ and 
 His redemptive scheme, and larger increments of grace, 
 may change the entire aspect of the problem, and may 
 teach the sanctified soul to sing on earth the song of 
 the redeemed in glory : Even so, Lord God Almighty, 
 true and righteous are thy judgments? 
 
 That such an inquiry as is here proposed, is impor- 
 tant, will hardly be doubted by any one who has noted 
 the wide interest recently exhibited in all eschatological 
 questions, and especially in those which relate to our 
 own eternal future ; or who has observed how prevalent 
 error on these questions is becoming, and how many 
 are already drawn astray by false or defective beliefs. 
 There is indeed for obvious reasons no department of 
 Christian doctrine, in which the mind is more likely to 
 fall into error, or in which erroneous opinion is more 
 seductive or more injurious. In view of such facts, 
 does it not seem idle or illusive to speak of the dogma 
 of Probation after Death as a mere speculation, a schol- 
 arly fancy, something permissible in the school, but of 
 little moment in practice? To every such suggestion, 
 do not the strong affirmations, the peculiar zeal, the 
 passionate ardor exhibited in its advocacy, furnish de-
 
 42 INTRODUCTORY: THE QUESTION STATED. 
 
 cisive reply? As a mere theory, an exegetical or the- 
 ological hypothesis or inference entertained by a few 
 minds here or there, the dogma might perchance be 
 allowed, not indeed a titled position among the neces- 
 sary articles of faith, but some quiet ])lace within the 
 wide circle of theoretic beliefs permissible among evan- 
 gelical minds. But the questions involved are by no 
 means speculative only, neither is the interest excited 
 by them likely to be either local or transient. What- 
 ever may be true in Germany, there can be no ques- 
 tion that the influence of this dogma in both England 
 and America is already extensive and deleterious, — 
 not merely within the realm of religious thought and 
 experience, but also in the broader spheres of practical 
 activity in the interest of the Gospel. A new theology 
 seems already to be growing into form on the founda- 
 tion which it furnishes : the reconstruction of the cur- 
 rent theology at many fundamental points is already 
 predicted as certain to follow its acceptance. Its in- 
 fluence upon the great work of the Church in beluilf 
 of souls, and especially upon the work of missions in 
 ])agan lands, is even now matter of serious and ])ainfal 
 concern in many quarters. Nor is he a mere alarmist 
 who, in view of such indications and such possibilities, 
 earnestly solicits the attention of Christian minds ev- 
 erywhere to the question whether this dogma is in fact 
 entitled to any place among the credenda of our Holy 
 Faith, or shall rather be cast aside as an unscriptural 
 and a mischievous error.
 
 CHAPTER II. 
 
 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 Accepting as fundamental the proposition that the 
 question thus brought under discussion must be answered 
 primarily, not by rational speculations or the impulses 
 of feeling, or even by theologic affirmations or ecclesi- 
 astical verdicts, but from the testimonies of the Word 
 of God, we may turn at once to that Word for instruc- 
 tion. Amid whatever perplexities the solemn problem 
 respecting the state and experiences of the dead prior to 
 the general judgment may involve, the only clear or 
 comforting light must be that which shines upon us 
 from this divine source. Taking up the biblical refer- 
 ences called into service by those who advocate the 
 dogma of future probation, we observe that they may 
 be grouped roughly into two classes — those which are 
 supposed to present or suggest this dogma in some par- 
 ticular aspect, and those which are supposed to justify 
 it on more generic grounds as a truth which, though it 
 may not be distinctly sustained by specific quotations, 
 may still be accepted as in harmony with the general 
 substance and spirit of Christianity. Following this 
 classification, we may here study the problem in the 
 light of particular Scriptures — expecting in a succeed- 
 ing chapter to pursue the biblical inquiry still further 
 along such more sweeping or generic lines. 
 
 The particular Scriptures thus claiming primary at- 
 tention may be grouped with sufficient accuracy under 
 the seven following titles: 
 
 (43)
 
 44 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 Passages setting forth the fallness and freeness of the 
 Gospel salvation, — suggesting, as is supposed, the infer- 
 ence that this full and free salvation may be extended 
 in its range beyond the present world ; 
 
 Passages exhibiting in comprehensive form the readi- 
 ness of God to f )rgive sin, — suggesting in like manner 
 the inference that such forgiveness may be granted to 
 men in the intermediate state, as m'cII as in time ; 
 
 Passages intimating the gracious limitation and the 
 possible termination of punishment for sin, if not in the 
 present life, then in the life to come; 
 
 Passages indicating that judgment upon personal char- 
 acter will not take place until the end of the world, — 
 with the consequent implication that at any time here- 
 after, prior to such judgment, men may be saved through 
 faith in Christ; 
 
 Passages implying or directly revealing the fact of 
 such probation after death, consequent upon a general 
 proclamation of the Gospel to the dead ; 
 
 Passages further justifying by biblical example and 
 illustration the doctrine of a second probation, to be 
 granted to mankind during the intermediate state; 
 
 Passages setting forth unbelief, or the rejection of 
 Christ, as the only ground of human condemnation, — 
 with the implication that no one can be condemned un- 
 til either here or hereafter he has thus personally rejected 
 Christ as his Redeemer.^ 
 
 It will be noticed that the first three or four of these 
 groups of texts can furnish none but inferential testi- 
 mony or suggestion, and that the direct witness in the 
 case must be found, mainly if not wholly, under the 
 
 'For an unclassilicil list of surli texts, see Farrak, Eternal 
 Hope, pp. 219-225. Also, Newman ^MYTir, Orthodox Theology; Ap- 
 pendix, 179-1S5.
 
 THE FULLNESS OF SALVATION. 45 
 
 remaining varieties of particular biblical evidence ad- 
 duced. Following the natural order, we may profitably 
 examine first these indirect and inferential proofs, and 
 afterward those which are urged as more directly evi- 
 dential. 
 
 The first special group of texts thus brought into 
 requisition is that which sets forth the fullness and free- 
 ness of the salvation offered to man- 
 kind in the Gospel. — The Son of scribing the fuu. 
 man came to seek and to save that "*'** '""* Freeness 
 
 of Salvation. 
 
 which is lost. He is the one Medi- 
 ator between God and men, giving Himself a ransom 
 for all. He is the divine pro})itiation both for our sins, 
 and for the sins of the whole race. It is the will of 
 God that through Christ all men should come into sav- 
 ing knowledge of the truth. God so loved the world 
 that He gave his Son, in order that the world through 
 Him might be saved. The promise of salvation in Him 
 is given not merely to us or to our children, but equally 
 to all them that are afar off — and even unto the ends 
 of the earth. In the spirit of this promise the Church is 
 commanded to go into all the earth and preach these 
 glad tidings to every creature ; the poor and maimed, 
 the halt and blind, and those who are farthest away 
 from light and grace, are to be invited to the divine 
 feast of mercy.' Such are some of the free and large 
 declarations made to men in connection with the Gos- 
 pel ; their truthfulness and tenderness, their inestimable 
 preciousness, it is given to no mortal mind to compre- 
 hend. Rightly apprehended and used, they shed a cer- 
 tain divine glow over the entire scheme of grace, and 
 
 iLuke 19 : 10. 1 Tim. 2:4-0. 1 John 2 : 2. John 3: 16-7. Acts 2 : 
 39. Matt. 1G:15. Luke 14:21.
 
 46 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 make that scheme forever attractive to the eye and 
 the heart of man. But like every other divine assur- 
 ance they may be misapprehended and injuriously di- 
 verted from their inspired purpose ; men may even make 
 them a savor of death unto death. 
 
 Can it be justly inferred from these divine declara- 
 tions, that this abundant salvation is not limited in its 
 scope to the present life, but may reach and bless be- 
 yond the grave those who have never adequately heard 
 the tidings of redemption through Christ while on 
 the earth? The value of such an inference depends 
 entirely on the question whether this gracious oifer is 
 not distinctly limited by Him who makes it to the pres- 
 ent life. On this question there can be but one judg- 
 ment among careful readers of the Scriptures. Nowhere 
 in these passages of Holy Writ is it intimated or im- 
 plied that this plan of salvation is to be in force eter- 
 nally; no\Yhcre do those who read the invitation, gather 
 the impression that the provisions of the plan of grace 
 extend beyond the boundaries of earth and time. Our 
 spontaneous conviction rather is that these provisions 
 are to be accepted in this life; the thought of the 
 intermediate state as one in which, if not here, the 
 sinner may accept Christ and be saved by Him, is in no 
 instance suggested to the mind in connection with th^e 
 offers. It is the world of mankind, and that world as 
 it was in the age of the incarnation, and still is, that 
 God so loved, and still loves, as to give His Son for its 
 redemption. It was the world, and the world of men 
 as we know it, that the Church was and is commissioned 
 in the name of Christ to seek and to save. The lost 
 whom He himself sought and redeemed were not lost 
 sjiirits, but lost men. 
 
 It is certainly a very remarkable affirmation of Dor-
 
 SALVATION OFFERED IN TIME ONLY. 47 
 
 ner {TheoL, § 153: iii) to the effect that Christian grace 
 is designed for human beings, not for inhabitants of 
 earth simply. For such an affirmation there seems no 
 biblical warrant whatever. The message of the Gospel 
 is a message for the inhabitants of earth, and none 
 other : w^ere it not for the possible implication of one 
 or two references, no one reading or hearing that mes- 
 sage could ever gather any other intimation. To quote 
 as Dorner does, such texts as Luke 19: 10, 1 John 2: 
 2, or even 1 Tim. 2: 4-6, to prove the broader view, 
 seems like trifling with the divine testimony : in the 
 latter text, they clearly are men, and men as now liv- 
 ing on earth, and not souls in some disembodied con- 
 dition, whom God desires to see, coming to the saving 
 knowledge of the truth. 
 
 That the plan of salvation is thus limited to earth 
 and time, is apparent not merely from the form of the 
 offer itself, but also from the solemn injunctions accom- 
 panying it, and from the warnings everywhere associ- 
 ated with its rejection. The Savior stands at the door 
 of the human heart, and knocks for instant admission. 
 As on the last great day of the Hebrew feast, He still 
 cries with earnest imperativeness. If any man thirst, let 
 him come unto me and drink. To all who are laboring 
 aitl heavy laden under the present weight of sin, He 
 olfers not a possible salvation in some disembodied state 
 of being, but an immediate rest — rest while they are 
 still within the confines of time. All men are warned 
 against the perils of delay, against the sin of trifling 
 with this divine offer, against all apologies, excuses, re- 
 jection, as if the great question of the soul was ever an 
 imminent question, and the future even in this world 
 could not properly be counted on as a day of hope. In 
 a word, the accepted time recognized in this gracious
 
 48 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 scheme is the present life : the day of salvation is now : 
 and all postponement of the opportunity thus offered is 
 unwarranted by any line or letter of the divine Word/ 
 And from such language, there can be no other legiti- 
 mate inference than that this plan of salvation was in- 
 tended to apply to men, and to men during their earthly 
 state of being. 
 
 The same conclusion is reached by a contemplation 
 of the conditions on which this salvation is conferred. 
 These conditions are repentance, faith, submission, — in 
 a word, sincere, cordial, instant acceptation. But when 
 are men to comply with these conditions? In all the 
 long series of biblical injunctions to repentance, can 
 one be named which even suggests by remote impli- 
 cation that such repentance as God demands now, will 
 still be acceptable to Him, if exercised beyond the lim- 
 its of the present life ? The spiritual attitude of Dives 
 in the ])arable of Lazarus, as our Lord depicts it, is not 
 the attitude of evangelical repentance : it is rather the 
 attitude of a soul which has consciously entered on the 
 awful experience of retribution. Nor in the numerous 
 injunctions and exhortations to faith, in the form either 
 of belief or of trust, can we find auv indications that 
 such faith is or can be savingly exercised beyond the 
 grave. They who have crossed that boundary may be- 
 lieve and tremble as devils are described as doing, but 
 no intimation is given that they will thereafter receive 
 Christ, submit to Him, and be saved through Him. In 
 a word, the Bible nowhere intimates that the faithful 
 saying, proclaimed by Paul as worthy of all accej^tation, 
 is a saying that can be heard, believed in, accepted any- 
 where save in this life. 
 
 1 Rev. 3 : 20. John 7 : 37. Matt. 11 : 28. Luke 19 : 41-2. John 
 5 : 40. Prov. 1 : 20-23. 2 Cor. G : 2.
 
 FORGIVENESS AFTER DEATH. 49 
 
 Surely then we are not at liberty on any reasonable 
 ground to infer from the fullness and freeness of the Gos- 
 pel propositions, that they are as unlimited in duration 
 and range, as this hypothesis presumes. By its own nature, 
 such a remedial scheme as is presented to men in Christ, 
 must have some limitations : the offer could not run on 
 boundlessly. And Avhen one simply reads the offer as 
 he finds it in the Scriptures, apart from all theory or 
 bias, he at once recognizes the limitations as distinctly 
 as the offer : he sees the boundaries divinely imposed, 
 and without hesitation he describes them as the bound- 
 aries of earth and time. 
 
 A second group of inferential passages is that which 
 sets forth the readiness with which God is said in Script- 
 ure to forgive sin,— passages which are h. Passages ex. 
 supposed to justify the deduction that huiituig the di- 
 
 ^ f • ,11' vine Forgiveness. 
 
 sin may be forgiven not only during 
 this life, but after death. — Declarations touching the di- 
 vine willingness to forgive abound in the Bible : they 
 glorify the Book on almost every page. In the Old 
 Testament God is revealed, even in the Pentateuch, as 
 the Lord God, merciful and gracious, long-suffering, 
 and abundant in goodness and truth : keeping mercy 
 for thousands, forgiving iniquity and transgression and 
 sin. The psalmist in like manner describes Him as 
 merciful and gracious, slow to anger and plenteous in 
 mercy : not dealing with us after our sins, or rewarding 
 lis according to our iniquities. Isaiah declares that the 
 Lord will have mercy upon the wicked man who for- 
 sakes his way, and will abundantly pardon the penitent 
 soul. And throughout the New Testament the doctrine 
 of divine compassion and readiness to forgive is even 
 more fully declared, alike by evangelist and apostle,
 
 50 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 and most of all in parable, in direct declaration, in 
 imagery and act, by our Lord Himself.^ God is love, 
 and His love is infinite : and hence it is inferred that 
 this love may extend beyond the present life, and may 
 provide avenues and methods of exhibiting forgiveness 
 to myriads, if not after the judgment, still within the 
 intermediate state. 
 
 These passages are introduced in this connection chiefly 
 to emphasize the particular text (Matt. 12: 31-2) which 
 declares that all manner of sin and blasphemy shall be 
 forgiven unto men, except the culminating sin of blas- 
 phemy against the Holy Ghost. Whosoever speaketh a 
 word against the Son of INIan, it shall be forgiven him: 
 but whosoever speaketh against the Holy Ghost, it shall 
 not be forgiven him, neither in this world, neither in 
 the world to come. The peculiar and intense form of 
 negation in these closing words is regarded as a clear 
 implication that all other sins may be forgiven in the 
 other life.- In studying this passage, it is imperative to 
 consider at the outset the general teaching of the Bible 
 on the theme of divine forgiveness ; and carefully to 
 inquire respecting the consensus of meaning elsewhere, 
 in order to the proper attainment of the meaning here. 
 
 The general fact clearly is that the divine mercy is 
 just as truly conditioned as it is free in its manifesta- 
 tions ; that while the Bible with so much affluence of 
 
 1 Ex. 34 : 6-7. Ps. 103 : 8-10. Isa. 55 : 7. Luke 6 : 35-6. Rom. 5 : 8. 
 Also Luke 7: 41-50. Matt. 18: 21-35. John 3: 16. 1 John 4: 9. 
 
 2 DoRNER, Theol, Vol. iv, § 153. Van Oostekzee, TheoL, ii, Sec. 
 149. Farrar, Eternal Hope, Serm. iv. Farrar afllrms that every 
 sin except one can be forgiven in another life as truly as here, and 
 that no human being has ever been able to decide what that sin 
 is. He also holds that even the word, never, (Mark. 3 : 29) does not 
 necessarily imply endlessness: and that there may be in some re- 
 mote peon forgiveness even for this sin.
 
 FORGIVENESS AFTER DEATH IMPOSSIBLE. 51 
 
 language and imagery sets forth the love and grace of 
 God in pardoning sinners, it invariably represents this 
 love and grace as meted out to men in exact harmony 
 with the dictates of vrisdom and justice, and on terms 
 and conditions with which God requires from those who 
 receive forgiveness at His hands, the strictest compli- 
 ance. The notion of a love which flows out from the 
 divine nature spontaneously, and wliich lavishes itself 
 upon men indiscriminately and without close regard to 
 character or desert, is one which the Scripture nowhere 
 justifies. God is as wise and just in the distribution of 
 pardon as in the assignment of penalty ; and unless we 
 hold the conception of forgiveness in this moral and 
 guarded aspect, we altogether fail to comprehend either 
 the divine sentiment itself or its manifestations in the 
 Gospel. — Bearing this general truth in mind, we are able 
 at once, not only to see on what terms pardon is granted 
 to men in this life, but also to discover that no single 
 promise in either the Old or the New Testament, unless 
 it be the one in question, can be reasonably interpreted 
 as extending beyond the present life. The divine for- 
 giveness is indeed free, but it is to be accepted by us 
 when offered; and if we refuse the gracious offer, and 
 repeat that refusal until death, the Bible leaves us to 
 the solemn implication that the offer will be then and 
 there withdrawn forever. The teaching of the Scripture 
 in every other instance is, that forgiveness is an ex- 
 perience of earth and time, and that it is conditioned 
 upon the manifestation by men on earth and in time 
 of those states of heart, of that type of character, 
 whicli alone can render pardon either justifiable or 
 useful. 
 
 The suggestion that the antithesis presented by our 
 Lord is an antithesis, not between worlds, but between
 
 52 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 dispensations — the Gospel age on one side and some 
 future age on the other (Faerar, Eternal Hope, p. 112) 
 seems to be sufficiently ruled out by the term, never, in 
 the corresponding passage in Mark, and by the structure 
 of the entire passage as found in the three evangelists. 
 Clearly the antithesis relates to the present life on one 
 side, and to life beyond the grave on the other. Are 
 we then warranted, on the basis of the mere form of the 
 sentence as uttered by our Lord, and without any sug- 
 gestion from any other portion of tlie Scriptures, in as- 
 suming the possibility of forgiveness hereafter for every 
 other sin committed bv men — for all among the numer- 
 ous, awful, damning varieties of transgression exhibited 
 by all the multitudes of mankind? If as has been claimed, 
 the world to come, here mentioned, is not the. intermediate 
 state, but the period of diviJie consummation following 
 the resurrection and the judgment, can we even then 
 infer that at any and all times between death and that 
 judgment forgiveness is possible, and is in fact conferred 
 on uncounted millions who have died without receiving 
 pardon through Christ in the present life? Can this 
 single test be reasonably supposed to contain so compre- 
 hensive a doctrine of forgiveness, and one nowhere else 
 suggested in the divine Word ? Tlie inference is stu- 
 pendous: the conclusion in effect controverts all that the 
 Bible teaches elsewhere on the subject. In such circum- 
 stances the careful student of the Word can not fail, 
 after full examination, to accept rather the conclusion of 
 Alford, (Comm. in loc.) that in the entire silence of 
 Scripture elsewhere on any such doctrme as that of for- 
 givenes:^ after death, every principle of sound interpre- 
 tation requires that Ave should resist the introduction of 
 it on the strength of a single text like this.
 
 LIMITATION OF PVNISmiENT. 53 
 
 The third class of inferential paspagcs quoted in sup- 
 port of this dogma, is that which appears to suggest 
 a possible limitation of punishment 
 in the future life. — Apart from those gegthis thc^umita- 
 in which the word auov and its de- «..u of Pmusinuent 
 
 ■, r, liei'eafter. 
 
 rivatives are used, the number ot 
 these texts is small. Some of them are those Old Tes- 
 tament passages which express in strong and often pa- 
 thetic terms the unwillingness of God that any should 
 perish, His reluctance to afflict the sons of men, His 
 fatherly pain when chastisement and condemnation are 
 found to be indispensable. But special stress is laid 
 on the occasional teachings of tlie New Testament, and 
 particularly of Christ himself, in this direction. Our 
 Lord, for example, w^arns men who fail to agree with 
 the adversary while in the way with him, that they 
 shall be cast into prison, and shall by no means come 
 out thence until they have paid the uttermost farthing; 
 and this is taken as an implication that in the gracious 
 economy of the future life, such payment of the utter- 
 most farthing, with consequent release from further pen- 
 alty, may or can occur. Our Lord also teaches that, 
 while some arc beaten with many, others are beaten 
 with few stripes; hence it is inferred that in the mercy of 
 God the latter may therefore be released from continuous 
 or final retribution. He declares that the inhabitants 
 of Sodom and Gomorrah would have repented in sack- 
 cloth and ashes, had they had the spiritual opportunity 
 gi'anted to Chorazin and Bethsaida and Capernaum ; 
 hence it is supposed that, in view of their smaller guilt 
 and their possibb repentance, these may be forgiven 
 hereafter. The inference of Dorner {TheoJ. § 153) that 
 the inhabitants of Tyre and Sidon would, if death were
 
 54 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 the close of probation, be (lamned because, through no 
 fault of their own, they had not seen and accepted 
 Christ, involves a singular misapprehension of the di- 
 vine teaching. The lesson of our Lord clearly is the 
 simple and familiar one, that retribution hereafter would 
 l)c iu just proportion to spiritual privilege enjoyed in 
 this life. The obvious implication is that for them, and 
 f )r all men, whether within or without the range of the 
 Gospel, the decisions of the judgment will turn, not 
 upon what they may have done in the intermediate state, 
 but on their experiences, purposes, characters in the 
 present life. He also announces that He came to seek 
 and save the lost; and we may justly infer, it is said, 
 that He will not end his sacred search until He find 
 them and deliver them from their doom of sin, though 
 He should find them after death has closed their earthly 
 probation. On the basis of such declarations, it is held 
 that we have sufficient ground for the hope that to in- 
 numerable multitudes in the state of the dead as to the 
 prodigal son on earth, mercy will be extended, and pun- 
 ishment be limited or remitted altogether,^ 
 
 But these texts are quoted chiefly for the corrobora- 
 tion they are sup])Oscd to furnish to the interpretation 
 given bv the advocates of the dogma under considera- 
 tion, to the Greek term oJcou and its derivatives. That 
 interpretation maintains that this term is always either 
 a timeless word — a term of quality, or a word indicating 
 not everlastingness or eternity in the ordinary sense, 
 but ratlier a period or age or era, which will somewhere 
 come to an end, as the present age or period will be 
 somewhere terminated. It may be admitted that in 
 
 iPs. 103:8-13. Lam. 3:31-3. Ezekiel IS: jKissim. Matt. 5:25-6. 
 Luke 12:47-8. Matt. 18: 11-14. Rom. 9: 15-23. Heb. 12: 10. Luke 
 15:11-32; and numerous other passages of like import.
 
 Ac(ov AND ITS DERIVATIVES. 65 
 
 John 17: 3, and possibly in two or three other passages 
 the word eternal is primarily descriptive of quality rather 
 than of duration. Life eternal, as realized in the spirit- 
 ual knowledge of God and of the Messiah, is indeed, as 
 has been claimed, life in the largest, highest, noblest 
 sense — life unbounded, expansive, free, sublime above 
 all present exi)erience or imagination. But how imprac- 
 ticable it is to attempt to carry such a meaning through 
 the entire New Testament, any one who makes the ex- 
 periment will soon discover. In nearly all cases, it is 
 impossible to exclude from the word the element of 
 time, — time not bounded by definite eras or ages, but 
 time running on forever and forever. If in some in- 
 stances the term describes a definite a^on (possibly in 
 Rom. 16: 25. Eph. 3:9-11) still in most, all limitation 
 is obviously dropped off, and the v.'ord simply indicates 
 interminable duration.^ 
 
 Nor can any distinction be established between the 
 word as applied on the one side to the blessedness of 
 the righteous, and on the other side to the misery of 
 the -wicked. This is proved incidentally by the synony- 
 mous negatives, contained in such Avords as not and 
 
 ^PusEY {]]liat is of Fa i7/i, etc.), controverting the claim of Far- 
 ear, quotes from Riddell, characterized as "the best Greek Ox- 
 ford scholar of his day," to the effect that the word aluvioq i-ignitles 
 strictly, even absolutely, eternal existence, such as shall be when 
 time shall be no more. In the New Testaoient it occurs seventy-one 
 times; of eternal life, foi-ty-four times; of Almighty God, His 
 Spirit and His glory, three times ; of the kingdom of Christ, his 
 redemption, the blood of his covenant, tiie Gospel, salvation, our 
 habitation in heaven, each once or more ; of the glory laid up for 
 us, thrice ; of our inheritance, etc., several times ; of eternal tire, 
 thrice; of i:)unishment, judgment, destruction, four times; pp. 
 88-39. — See also INIoses Stitakt, Future Punishment ; especially his 
 clear and exhaustive exposition of these terms, as employed in 
 the N. T. ; and of the nearlv svnonvmous words used in the O. T.
 
 56 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 never, whon used to dcscribo cither that blessedness or 
 that misery. For, if such corroborative forms of speech 
 are stronger on one side than on the other, it is plain 
 that the greater stress is laid, especially by our Lord 
 himself, on the endlessness of the misery visited upon 
 the uno;odlv. And from all this it is an inevitable con- 
 elusion that no attempt can be made to put limitations 
 on the term, eternal, with its correlatives, when applied 
 to the just retributions of God which will not imperil 
 the foundations of hope and assurance in the case of 
 those who believe. If eternal punishment is limited 
 and may somewhere end, it must be admitted that eter- 
 nal life is limited also, and may somewhere come to an 
 awful close. Well does Augustine {Kingdom of God, 
 Book XXI: 23) declare it a fond fancy to suppose that 
 eternal punishment means long continued punishment 
 merely, while eternal life means life without end, since 
 Christ in the very same passage spoke of both in sim- 
 ilar terms in one and the same sentence If both des- 
 tinies are eternal, he adds, then we must either under- 
 stand both as long continued but at last terminating, 
 or both as endless. To say in one and the same sense, 
 that life eternal shall be endless, while punishment eter- 
 nal shall come to an end, is the height of absurdity. 
 
 The attempt to show that the punishment of sin is 
 limited, and may in numberless instances be brought to 
 an end, theref)re fails whether it be derived as a pos- 
 sible implication from some sporadic texts, or asserted 
 on the ground of an established limitation of the term, 
 aulyj, and its derivatives. To oifset still further any 
 such interpretation, we might properly introduce not 
 only such passages as contain this decisive term, but 
 also the general teaching of Scripture, first, as to the 
 eternity of sin, and secondly as to the consequent per-
 
 PUNISHMENT NOT LIMITED. 67 
 
 petuity of punislimeut.^ Nor is It sufficient to say that 
 the blasphemy against the Holy Ghost is the only sin 
 ■which is to survive through all the ages of an eternal 
 future ; since this sin can from the nature of the case 
 exist only in conjunction with a vast multitude of at- 
 tendant and correlated sins, to which a like perpetuity 
 must be assigned, in the case of every such blasphemer. 
 In fact, Scripture nowhere sets this forth as the one im- 
 perishable olfence, but simply as the crowning form 
 assumed by human wickedness, and one for which there 
 is, in many instances, no pardon even on this side of 
 the grave.^ Neither can it be said that the sins of 
 those who. die without a distinct knowledge of Christ 
 and a distinct rejection of his salvation, are such as re- 
 quire only temporary retribution, since no one can 
 judge how heinous the least sin is in the sight of God, 
 or can say that that sin will not be persisted in hereafter 
 as well as here, and be punished therefore so long as it 
 survives within the soul. In a word, we are nowhere 
 tauffht that all sins but one die out in the intermediate 
 state, or that God during that period will overlook or 
 pardon every sin but blasphemy against the Holy Ghost. 
 
 A fourth class of passages, allied to the preceding, is 
 that relating to the doctrine of the judgment, with spe- 
 cial reference to its nature and design, and to the time 
 
 iJMark 3: 29. Rev. Vers. ; luith never forgiveness, but is guilty 
 of an eternal sin. Note the case of the devil and his angels, Matt. 
 2.5 : 41. Rev. 20: 10. Banishment from the presence of the Lord ; 
 Rev. 14:11. Also, 2 Thess. 1 : 8-9. Mark 9 : 43, etc. 
 
 2The venerable Tholuek who was at one time inclined to accept 
 tlie dogma of the restitution of all things, is said (II. B. Smith, 
 Theol., p. 615) to have been brought back to the Scriptural faith 
 Ity wrestling with this passage in regard to the sin against the 
 Holy Ghost.
 
 58 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 of its occurrence, — It is alleged that we have no evi- 
 dence that a judgment of every soul takes place at 
 death, or that the eternal estate of 
 
 relating to Jua:;- tllOSC "\vho haVC UOt kuOWn Or em- 
 inent. General hj-aced the Gospel in this life, is final- 
 
 and Particular. ■ i i . 
 
 ly decided at the moment of their en- 
 trance on the life beyond the grave. The fact of a 
 general judgment at the end of the world, and of a 
 final decision then reached in regard to all men, is 
 generally, though not always, atlmitted by the advo- 
 cates of a probation after death. They grant, for the 
 most part, that he who then is righteous will be right- 
 eous still, and he who then is unjust or filthy will be 
 unjust or filthy still — unjust and filthy, and therefore 
 under divine condemnation, even forever. 
 
 But this doctrine is held to imply that prior to that 
 decisive hour the moral estate of men is indeterminate, 
 with the possible exception of those who have been 
 guilty on earth of the sin which John describes (1 John 
 5: J 6) as the sin unto death. It is urged that our Lord, 
 in depicting the awful scenes of the judgment, (Matt. 
 25: and elsewhere) teaches by clear implication that up 
 to that dav of doom, the wicked arc not sent awav to 
 everlasting punishment, and are therefore in a state 
 where f)rgiveness and moral recovery are at least pos- 
 sible. Some indeed regard these passages as describing 
 a restricted rather than an universal judgment — a iudg- 
 ment of those who have professed to be di.sciplcs (Matt. 
 7: 21-28, Luke 13: 25-29,) rather than of all the tribes 
 and races of men : and on this ground conclude that for 
 these tribes and races, knowing not the Gospel, there 
 may be no such strict and solemn adjudication at the 
 hands of Christ. As to this opinion, the words of our 
 Lord himself, in which He describes the entire multi-
 
 JUDGMENT UNIVERSAL. 59 
 
 tilde of mankind as bronght before His bar, (Matt. 25: 
 32) are conclusive : — especially when corroborated by 
 such declarations as that of John in the Apocalypse, 
 (Rev. 20: 12-13) which certainly must include the en- 
 tire race. In view of such declarations, the universal- 
 ity of this general judgment can hardly be questioned.^ 
 As to the former opinion, the true answer is to be 
 found in a right conception of the general judgment it- 
 self. That solemn transaction is not so much concerned 
 with the estate of the individual soul : it involves rather 
 a judicial survey of the divine dealings with the world 
 of mankind, in the sphere of nature and in the sphere 
 of grace. So far as individuals are concerned, it will be 
 simply an official confirmation of what has already 
 transpired in respect to their character and deserts, — the 
 divine estimate of each, being published and justified 
 before all. To claim that this is needless, if the condi- 
 tion and fate of each soul has been fixed at death, is to 
 misapprehend the main purpose of such an announce- 
 ment. For, although the cpiestion of individual char- 
 acter and desert be thus settled, there may be many 
 reasons in the relations of soul to soul, in the bearings 
 of one life on the character and destinies of another, 
 and in the connections of each and all with the divine 
 government and administration, which in the eye of 
 God are quite sufficient to require such a comprehen- 
 sive and final adjudication. That great event is con- 
 cerned with the race rather than Avith the individual 
 
 ^ See also O. T. intimations or foreshadowings: Ps. 9: 8. 50: 3- 
 6. Isa. 34:4. Dan. 12: 2. Joel3:l, &c. N. T. declarations and 
 suggestions are abundant: Matt. 11: 22-4. 24: 36-7. Luke 10: 14. 
 Acts 17: 31. Roin. 2: 5. 2 Cor. 5: 10, &c. It is impossible to limit 
 the scope and sweep of all these and many kindred jiassages, how- 
 ever strongly this may be demanded by the interests of a favorite 
 speculation.
 
 60 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 man. It involves the comprehensive exposition of the 
 dealings of God with mankind, both in providence and 
 moral administration, and in the special economy of 
 grace. All mankind will then see beyond a peradvent- 
 urc both what the divine purposes were, and through 
 what methods and agencies these holy purposes were 
 carried into execution. Even the untutored pagan, the 
 infantile mind, the ignorant and the perverse and the 
 unbelieving, will then know what the design of God 
 was concerning them, and how tenderly and faithfully 
 that design was wrought out, even to the last. Espe- 
 cially will the full unfolding of the divine plan of 
 things from the creation and the fall onward to the 
 Messiahship of Jesus Christ, and downward through 
 the ages to the complete consummation of His earthly 
 Church and Kingdom, constitute the central feature of 
 that solemn assize. While all mankind are included 
 in it, we may well assume that this final exhibition of 
 Deity to the world will be thus concentrated around 
 the Gospel : all history being read in its relations to 
 the history of redemption, and all the connections of 
 that Gospel with the character and career of humanity, 
 however obscure or remote now, being then brought 
 clearly into light. 
 
 Are we then to infer that until that decisive day, 
 through all the ages of their intermediate condition, all 
 men excepting those who have blasphemed the Holy 
 Ghost, or have openly rejected Christ in this life, are 
 to be kept in an indeterminate estate, — neither finally 
 accepted nor finally rejected of God? This can not be 
 true respecting the righteous man, since his rewards 
 and prowns are said to be conferred on him at death. 
 Neither can we regard all the rest of mankind as living 
 hereafter as really as here in a state of probation, with
 
 PARTICULAR JUDGMENT AFTER DEATH. 61 
 
 character and condition undetermined : and in a state cf 
 probation which will not be brief, as at the longctt it 
 is brief in this world, but will continue through meas- 
 ureless ages until the judgment day. Yv-^hat intima- 
 tions can be found in the Scriptures in support of such 
 a vicAV, — what intimations Avhich will compare in dis- 
 tinctness or weight with those which affirm that there 
 is also a particular judgment of each soul of man, oc- 
 currino; at the hour of death — the moment of its transi- 
 tion from time to eternity? The clear teaching of the 
 Bible rather is, that the last judgment is simply the 
 grand completion of a process begun in the case of 
 each man the instant he passes into the eternal state. 
 As to the righteous, we can not doubt that our Lord 
 intended to teach, that the place of Lazarus in the bosom 
 of Abraham (Luke 16: 22) was an assigned and a se- 
 cure place : that when Stephen looked up into heaven, 
 (Acts 7 : 55) he saw there a Savior present in the mo- 
 ment of his last extremity, and ready to receive liim 
 on the instant into glory : that Paul, in his desire to 
 depart and be with Christ, (2 Cor. 5 : 6-8) contem- 
 ])latcd, not a prolonged period of uncertain existence 
 for himself and other believers, to be followed at last, 
 after long ages, by an exaltation to glory, but rather an 
 exaltation instant, sublime, eternal.^ And as to those 
 who are not believers, on what other ground can we 
 safely stand than that death ends moral probation, 
 whatever the nature or scope of that probation may 
 be? This is the ground assumed by our Lord in the 
 
 1 Dorner admits that the closely related text, 2 Cor. 5:10: Wo 
 must all appear before the judgment Bcat of Christ : refers ^o this 
 particular adjudication at death : Theol, ? 153. Other advocates of 
 future probation are inclined to claim that the reference here is to 
 the final judgment.
 
 G2 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 parables of the talents and the pounds, even in the 
 case of those to whom but one pound or one talent 
 has been intrusted in the present life. In those in- 
 stances where He describes His own coming to men 
 at the end of their earthly stewardship, He invariably 
 annouuccs the award, not as remote or general, but as per- 
 sonal and immediate. There are also many presump- 
 tions in favor of a truth, which is not only inculcated by 
 the Rt'deemer, but accepted and enforced, often in most 
 impressive connections, by His apostles.' The antici- 
 pations of the soul consciously guilty and deserving of 
 retribution, the nature even of that probation which 
 comes to every man however besotted or savage, tlie 
 need of an end of all probation somewhere, and within a 
 relatively short period in the moral life, all contribute 
 to the conclusion that it is appointed unto men to die, 
 and after death to be individually judged. Against such 
 l^resumptious, the doctrine of a probation prolonged un- 
 til the final judgment, or extended through some measure- 
 less period in eternity, can hardly gain credence among 
 Christian men. 
 
 It will be observed that the four classes of Scripture 
 
 proof thus far considered, are serviceable in this dis- 
 
 V T>-,>...^..^« ,,„ cussion simply for the inference which 
 
 voaiin- ProoaJion thcy arc supposcd to justifv, — the in- 
 
 .•xTter l>eath ; spe- „ \i /. i 
 
 ciaiiy I. Peter 0: lercnce that on each or ail of these 
 ^ ^'""' grounds we may properly anticipate 
 
 tliat, i:i the case of the vast majority of mankind, pro- 
 bation will be graciously extended far beyond the pres- 
 ent life, if not beyond the final judgment itself. — 
 
 ^ AYithout recurring to references or intimations in the Old Tes- 
 tament, wo note as conclusive the following direct declarations in 
 the New: IMatt. 7: 2G-7. Mark 8: 3G-7. Heb. 9: 27. 10: 2G-7.
 
 IS FUTURE PROBATION REVEALED? 63 
 
 Advancing now from the study of these classes of pas- 
 sages, we may turn to those which are supposed more 
 directly to affirm the establishing of such a kingdom of 
 grace in the intermediate state ; especially the crucial 
 text, 1 Peter 3 : 18-20. AVhat is affirmed by those who 
 hold to such a future probation is, not that men will 
 there regenerate and save themselves, or will become 
 holy through the natural influences of such an environ- 
 ment, or that sonic disciplinary or purgatorial process 
 conducted by God will there make them holy; but 
 rather that the Gospel, — the offer of Christ as a Savior 
 and the acceptance by each soul of that offer, — has been 
 introduced into that world of disembodied spirits, and 
 is now actually in force in that strange sphere, per- 
 suading, convicting, converting innumerable multitudes 
 who either have not known of this Gospel here, or 
 have known it so imperfectly that they deserve another 
 opportunity to be saved or to save themselves through 
 it. If this affirmation be true, the strong presumption 
 is that abundant evidences of a fact so vast, so immeas- 
 urable in its results, would be found in the Word of 
 God — a "Word whose mission is to make this blessed 
 Gospel known to men, and through it to bring the 
 world back to holiness and to Him. If such evidences 
 can not be found, the presumption against such a dogma 
 on biblical grounds is overwhelming. 
 
 To quote the apostolic declaration that Christ is Lord 
 of the dead as well as the living, or to point to His 
 Messianic kingdom as by its own nature universal, and 
 therefore "extended into the realms of the dead, or to 
 press into service any other merely general utterance ot 
 like import culled from the Scriptures, is really to prove 
 nothino; as to the manner or form in which His Mes- 
 siahship or His holy kingdom is to be administered in
 
 64 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 other worlds than this. Just as his own declarations 
 respecting his love for men and his gracious purpose to 
 seek and to save the lost, or his free invitations to all 
 the sick and wearied in spirit to seek his face and help, 
 or the wide evangel of grace proclaimed by his follow- 
 ers in his name, and recorded in his inspired messages 
 to mankind, steadfastly refuse J;o be employed to sustain 
 such a dogma, so these more generic declarations spon- 
 taneously refuse to it their support, even by inference. 
 For it requires but slight study of all these gracious 
 teachings, in whatever variety, to see that they belong 
 in form and in spirit to time, — tliat they are addressed 
 to men, and that they leave no room whatever for the 
 implication that the love and the grace, the Messiah- 
 ship and the redemption here set forth, are extended in 
 any way whatever into the realm of the dead. 
 
 But these texts are usually quoted for the counte- 
 nance which they are supposed to furnish to the only 
 passage of Scripture that can be said to contain any di- 
 rect suggestion of a Gospel to be preached to the dead : 
 1 Peter 3: 18-20. That this text is difficult and even 
 obscure or perhaps unfathomable, is abundantly evident 
 from the wide variety of interpretations given to it. A 
 full list of these interpretations need not be furnished 
 here. Did our Lord preach in person, or through Noah, 
 or by his Holy Spirit through some other instrument? 
 Who were the spirits in prison to whom He preached, — 
 those who perished in the flood only, or the ancient pa- 
 triarchs and saints only, or all of every land and nation 
 who died before his own death on Calvary; or was 
 this — as some have urged — a divine ministry addressed, 
 not to men, but to Satan and other rebellious and 
 damned spirits? What was this preaching, — a procla- 
 mation of His own resurrection and triumph over death,
 
 PROBLEMS IN I. PETER 3: 18-20. 65 
 
 or an announcement of His royal authority as Mediator 
 over all the dead as well as the living, or the official 
 bcginniug of an era of judgment and retribution to be 
 iiiflicted from that time henceforth, or the formal an- 
 nouncing to the dead of the beginning of a new epoch 
 of grace now established on earth through his death, or 
 the publishing of a glad evangel of grace j^rovided in 
 eternity for all or for certain classes of the dead? And 
 what were the consequences of His ministration — an 
 instant conviction penetrating the unrighteous dead that 
 they were forever lost, in the hands of an angry God ; 
 or a blessed hope entrancing multitudes, if not all 
 hearts, witii the ex2)ectation of forgiveness, acceptance, 
 adoption, and life everlasting, made possible through 
 His advent into the world of the departed? And, 
 back of all these questionings, lies the fundamental in- 
 quiry, where did the spirit of our Lord go and abide 
 during the thirty or forty hours, in which His soul and 
 His body were sundered, and dwelt apart? Did He go 
 directly to Paradise, there to receive and welcome into 
 glory the spirit of the dying thief on the Ci'oss; or, as 
 Calvin has suggested, into the depths of hell itself, there 
 to taste for himself, and as part of his humiliation and 
 sacrifice, the very torments of the damned ; or, sim])ly 
 into some other world, beyond this realm of sight and 
 sense, there in holy calmness to await the a2)pointed 
 hour of his resurrection ? 
 
 In the presence of such perplexing questions, as yet 
 unsolved by the most careful exegesis, and perhaps in- 
 soluble with such light as is now obtainable, is it not 
 an astounding evolution which derives from this obscure 
 text, and its jwssible corollary in 1 Peter 4 : 6, the no- 
 tion that our Lord, during the few hours between Plis 
 death and His resurrection, went into the world of the
 
 66 TESTIMONY OF PAIITICULAR SCRIPTURES. 
 
 (lead, and there set up an economy of grace which was 
 a duplicate, substantially, of that instituted by Him 
 during His incarnate life on the earth— an economy 
 which has continued down to the present time, with 
 essentially the same truths, incentives, warnings, tiiat 
 characterize the Gospel among men; and which will 
 continue for long periods until every soul among the 
 dead has heard of Christ and had full opportunity to 
 receive Him, and possibly until all the dead have act- 
 ually received Him, and have been converted and saved 
 through Him? The astounding quality of this hypoth- 
 esis grows upon us, as we strive to contemplate all that 
 is involved in such a stupendous process, — the procla- 
 mation and exposition of the Gospel in such ways as, to 
 some extent at least, to convince even those Avho have 
 rejected it here, — the ministrations of Providence and 
 of the Holy Spirit in such measure as shall overcome 
 the willful hindrances which have resisted them in this 
 life, — the presence of a Church, of sacraments and or- 
 dinances, of a living and continuous ministry, or of 
 other administrative agencies analogous to those which 
 in this world are brought, and often vainly brought, to 
 bear upon the ignorance, the willfulness, the wickedness 
 of men. To assume all this, and much more, on the 
 basis of a single text, with but one or two possibly 
 corroborating passages, and in the presence of the studied 
 silence of the remaining Scriptures respecting a fact of 
 such immense moment, and in the presence also of in- 
 numerable passages teaching us that now is the accepted 
 time, and our brief earthly day the appointed day of 
 salvation, is certainly a process without parallel in the 
 history of human theologizing/ 
 
 ^The story of the diversified attempts to explain and utilize this 
 vexed passage is one of the most striking in the liistory of biblical
 
 A POSSIBLE HISTORIC INTERPRETATION. C7 
 
 AYithoiit attempting any exposition of this passage, 
 the author may venture to suggest affirmatively that 
 the apostle is apparently running an illustrative parallel 
 between the Gospel proclaimed by Noah under the di- 
 rection of the pre-incarnate Messiah to the disobedient 
 world of that earlier age, and the same Gospel as pro- 
 claimed by the incarnate Redeemer himself and those 
 called to be his disciples. His aim in introducing this 
 historic parallel, as seen in the context, appears to have 
 been the encouragement of believers in carrying for- 
 ward, through whatever of difficulty or trial, this contin- 
 uous and sublime work. The selection of the particular 
 age and class used in illustration is explained by the 
 peculiar relations of the first judgment by water to that 
 second and conclusive judgment by fire, on which the 
 apostle so strongly endeavors in both of his epistles to 
 fix the thought of the church in his day. The ministry 
 of Christ by Noah and the ministry of Christ in His 
 own person were, he assures the saints of his time, to 
 be the type of theirs, and the sufferings of Noah and 
 of Christ were to be emblematic of the fiery trials that 
 should come upon them also, in their prosecution of the 
 same ministry. In like manner, the repentance and 
 faith which Noah had demanded from the men of his 
 
 exegesis. Commentators, ancient and modern, from Origen and 
 Augustine down to Farrar and Plum.ptre, with various bias and 
 l>urpose, have tried their hands upon it. The names and the ex- 
 positions and the disputes would constitute a considerable library. 
 (See Excursus, in he ; Lange, Comm.) Dorner, IMartensen, Nitzsch 
 among the Germans, Maurice and his successors among the An- 
 glican clergy, Smyth and Plunger and the Andover school of New 
 Theology, have affirmed with vigor its proper application to their 
 theory of future probation ;— indeed, without such application, that 
 theory totters to the ground, as a fancy wholly unendorsed by 
 Revelation. The best presentation of this probationary interpre- 
 tation, is that of Plumptre, Spirits in Prison.
 
 68 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 day, and which Our Lord had also required, as John 
 the Baptist in the spirit of Noah and of the prophets 
 liad done before him, were likewise to be set forth by 
 them also as the essential conditions of grace; and this 
 was to be done although but few, as in the days of Noah, 
 should heed the saving message. The sin of disobedi- 
 ence, persisted in notwithstanding the call of grace, was 
 essentially one and the same sin, whether before the ad- 
 vent or after it ; and those who had rejected the earlier 
 invitations of divine grace, and died in disobedience, 
 the apostle describes as now in Hades as in a prison, 
 just as in the second epistle he describes the fallen 
 angels as in chains, reserved unto the final judgment. 
 Brief, abrupt, incomplete as the parallel seems, both its 
 historical quality and its spiritual and practical aim are 
 sufficiently discernible, amid the perplexities which the 
 phraseology at several points seems to involve. At 
 least is it not clear that the familiar and appropriate 
 l)arallelism thus brought to light, is a thousand fold 
 more likely to be the true interpretation of the text, 
 than the alternative explanation demanded by the dogma 
 under consideration, — an explanation for which we find 
 distinct corroboration nowhere else within the revealed 
 and revealing AYord? 
 
 The contiguous language of Peter respecting the Gos- 
 pel preaclied to the dead, (I, 4 : 6) readily accepts the 
 same explanation. The preaching is still the historic 
 proclamation in the days of Noah, and the class ad- 
 dressed are still the disobedient generation who despised 
 tiiat ])roclamation, and with whom the Spirit of God 
 refused (Gen. 6 : 3) longer to strive. The preaching oc- 
 curred (Bengel,, in loo) while they w^ere still alive, 
 though now they were dead — a form of description not 
 without occasional warrant in biblical usage. Others
 
 GOSPEL PREACHED TO THE DEAD. 69 
 
 have suggested that the dead here mentioned included 
 not only the generation to whom Noah, the preacher of 
 righteousness, ministered in the name of the coming 
 Messiah, but also the patriarchs, and all the pious He- 
 brews, who had passed away from life in faith prior to 
 the advent. In that case the Gospel preached would 
 have included all those preliminary manifestations of 
 grace, such as the Messianic promises and the Mosaic 
 economy, which exhibited to these earlier ages the sal- 
 vatioil that was afterwards to come through a crucified 
 Redeemer. Another alternative interpretation refers 
 the phrase to those who, after the advent, had heard the 
 Gospel, and had embraced it before their death; or 
 more specifically to those who had already suffered per- 
 secution and martyrdom for their allegiance, and whom 
 the apostle describes as judged indeed by men, and con- 
 demned so far as the flesh was concerned, but yet kept 
 alive in spirit by the preserving power of God, and 
 Mailing in patience for the day of His more righteous 
 judgment. 
 
 But were it admitted that this phrase included not 
 only the generation of Noah, or the other classes named, 
 but all the dead of all lands and generations, — and were 
 it also admitted that our Lord, during the brief interval 
 between His death and His resurrection, went into the 
 world of the dead and proclaimed salvation to all the 
 innu'mcral)le hosts there gathered together, still the utter 
 silence of the Bible as to the outcome of this proclama- 
 tion is well-nigh conclusive against the enormous infer- 
 ence derived from it. Van Oosterzee frankly admits, 
 (Theol. of the New Testament) that the apostle makes no 
 attempt to answer the question whether this divine act 
 was confined to some one generation or class of the 
 dead, or what form this gracious proclamation assumed,
 
 70 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 or what result, if any, followed it. Other advocates 
 of the dogma of probation after death on the basis of 
 these two passages, make similar admissions. Is not this 
 silence conclusive? Is it possible that Peter would in 
 such a connection have presented the doctrine asserted 
 by these advocates, without any reference whatever to 
 the results of such a proclamation of salvation to the 
 dead? And is it credible that both he and the other 
 inspired writers, and our Lord himself who knew all the 
 issues of His redemptive work, should have left the 
 Church in absolute ignorance on a point of such im- 
 measurable content and moment? 
 
 In this connection a sixth group of passages is sum- 
 moned into requisition, somewhat loosely, for its sup- 
 posed support of the dogma of a Gospel 
 uinstrating iut- prcachcd uuto the dead. — The parable 
 lire Probation: ^f Divcs and Lazarus, for example, is 
 explained as showing, on the one hand, 
 the divine mercy toward the condemned — a mercy seen 
 in the attitude and counsels of Abraham, and, on the 
 other side, the penitential temper of the unhappy rich 
 man, and his gracious longing for the salvation of his 
 brethren still in the flesh.^ Is it not clear, however, 
 that such inferences are wholly foreign to the purpose 
 of our Lord in tlio utterance of this most suggestive 
 parable? Are Ave at liberty to utilize the simple ac- 
 cessories of such an allegory, as if they were so many 
 dogmatic affirmations, designed to teach explicit doc- 
 trine on points quite outside of the main aim of the 
 allegory itself? But further, does not this interpreta- 
 tion fail altogether to catch the purport of the language 
 of Abraham, the true significance of his attitude and 
 
 1 Cox, Salvator Mtindij pp. 210-11.
 
 ILLUSTRATIONS OF FUTURE PROBATION. 71 
 
 relation, toward the unhappy soul with whom he is for 
 the moment conversing? Is not the patriarch, in fact, 
 justifying to the conscience of Dives the divine dea-f- 
 ings wath hira in his present estate of retribution, — 
 showing him that God is right, in view of his selfish 
 and sensuous living while on earth, in consigning hira 
 to his present condition of anguish ? And is not the 
 attitude of the rich man one of remorse, of conscious 
 guilt and conscious suffering, Avith no mood of confes- 
 sion, and no sign of a willingness to accept a Gospel 
 for himself, if one were offered ? His eyes may indeed 
 be opened, so that he now sees things more as they are : 
 he discovers that his estimate of life was false through- 
 out : he thinks of his brethren who are living as he 
 was, and who soon will be with him in his present state 
 of torment : he moiirns over their impending fate : but 
 what evidence, however slight, does the parable afford, 
 even on the broadest possible interpretation of it, either 
 that redemption from sin and guilt was offered to him, 
 or that he would penitently and trustfully have accepted 
 it, if offered? And can there be any reasonable ground 
 for the conclusion that our Lord intended in this touch- 
 ing allegory to teach a doctrine as to the coming life, of 
 which He has given us no hint in any of his direct 
 teaching, and with which such teaching seems often to 
 be in irreconcilable contrast? 
 
 The restoration of the son of the widow of Nain (Luke 
 7: 11-15) is also quoted as an actual instance in which 
 probation was prolonged after death, — in which a sec- 
 ond opportunity for salvation was granted to one w^hose 
 first or natural probation had been already closed. The 
 restoration of the daughter of Jairus, and of the brother 
 of Mary and Martha, can not be employed in like man- 
 ner, partly because the restored maiden may have been
 
 72 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 too young to be morally accountable for the rejection 
 of Christ, and partly because Lazarus may have already 
 been a disciple. Obviously, the miraculous element in 
 these three instances of restoration to life removes them 
 beyond the range of any and all inference, such as is 
 proposed in the case of the young man of Nain. But 
 further, if there is in fact a probation after death, why 
 did our Lord call him back to a second earthly proba- 
 tion, — unless indeed this earthly probation is more fa- 
 vorable than that into which he would otherwise have 
 entered? Have we, moreover, any reason for suppos- 
 ing that this resident of a Galilean village, not far away 
 from Capernaum, had never seen or heard of the Savior 
 before, and had never had an oi)portunity to receive or 
 reject Him as the Messiah? And if he had enjoyed 
 such opportunity, are we not led on to the broad in- 
 fereiice that a second probation will be granted by a 
 merciful Savior to others, or even to all, who may have 
 heard of Him and despised Him in the present life? 
 We turn from such conjectures and possibilities with 
 a deep conviction that it is little less than a travesty 
 upon the loving act of our Lord — an act whose true 
 design is ai)parent to every reader — to make it the ba- 
 sis of an inference so remote, and so absolutely out of 
 harmony with its proper relations and meaning. 
 
 The friendly allusions of Paul, in his official letter to 
 Timothy, (IL Tim. 1 : 16-18. 4: 19) to Oncsiphorus and 
 his household, have been referred to as showing the 
 propriety of offering prayer, not merely for the surviv- 
 ing family, but for the dead friend and associate of the 
 Apostle in Christian service. It is supposed first, with- 
 out any clear warrant, that Oncsiphorus had died, and 
 then it is urged that the devout hope of Paul, that the 
 dead saint would receive mercy from the I^ord at the
 
 HYPOTUETICAL INSTANCES NOTED. 73 
 
 last great day of judgment, indicates the possibility of 
 like mercy in the case of others. If the latter inter- 
 pretation were granted, nothing would be proved by it 
 unless it be that prayer for the pious dead is admissi- 
 ble, and this is simply the pernicious doctrine of the 
 Church of Rome — not that prayers are authorized, as 
 even she does not maintain, for all the dead. Yet it is 
 noticeable that Maurice, Farrar, Plumptre, Newman 
 Smyth and others do in substance accept this sweeping 
 doctrine, and from this passage and other passages, and 
 on their general theory, justify the propriety of praying 
 for all the dead,^ This is certainly consistent: for if there 
 be such a gracious process of salvation going on in the 
 intermediate state, not only should earnest prayer be 
 otTered habitually by the whole church on earth, but 
 whatever else, in the form of a contribution of inter- 
 est or merit, or even of pecuniary sacrifice, is possible, 
 ought to be sedulously, universally, hopefully brought 
 into service. There is indeed no other outcome to this 
 theory, unless tlie position be taken that the Christ who 
 hears our prayers for the unconverted in this life, re- 
 fuses to hear us when we pray for the salvation of those 
 in another state of being, whose salvation He is said to 
 desire and labor for there, as earnestly as He has desired 
 and labored for ours in this life. 
 
 The hypothetical statement of our Lord respecting 
 the possible repentance of Sodom and Gomorrah (Matt. 
 10: 15. 11: 24) in case these doomed cities had heard 
 the Gospel from His lips, has sometimes been adduced 
 in this connection as proof that the message of grace 
 
 ^ jMaurice, Theological Essays: Note on the Athanasian Creed. 
 Pi.uMPTRE, Spirits in Prison: Essays ix ami x. Newman Smyth, 
 Orthodox TheoL, p. 128, and Note. The hxtter author advocates 
 prayers for the dead as a feature in our public worship.
 
 74 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 which they had never been privileged to hear in this 
 life, would be proclaimed to them in another. The 
 inference misses entirely the lesson inculcated by our 
 Lord, which is simply the lesson of relative responsi- 
 bility consequent upon relative opportunity. His lan- 
 guage could not possibly have been apprehended by 
 those who heard Him, as implying a further probation 
 to be enjoyed by the inhabitants of Sodom and Gomor- 
 rah after the first judgment of God had swept them 
 into eternity. The hypothetical character of his state- 
 ment, the aim of his discourse, his other references to 
 these cities and their doom (Luke 17: 29), absolutely 
 forbid such an interpretation. Had He intended to 
 teach the doctrine claimed, when giving the twelve 
 their great commission. He would beyond all question 
 have presented the truth in some other form than this. 
 These are the more conspicuous instances of the class 
 of texts to which we here refer, — texts which are sup- 
 posed to corroborate in some way the fancied teaching 
 of Peter as to the possibility and the fact of a j^ost mor- 
 tem probation. How unsatisfactory such quotations are, 
 and how dangerous is the principle which permits such 
 use of the Scriptures and justifies itself in it, it is not 
 difficult to see. What known error or heresy is there 
 which, availing itself of a principle so latitudinarian, 
 could not gather up some semblance of scripturalness, 
 as a vail to hide its real character, as a departure from 
 the true doctrine of the Eternal Word? 
 
 Still another series of passages is called into service 
 at this point, — those which are supposed to indicate that 
 unbelief or the rejection of Christ, is the only ade- 
 quate ground of human condemnation. — These are found 
 larsrelv in the teachinj? of our Lord Himself. He di-
 
 UNBELIEF THE GEO UND OF CONDEMN A TION. 7 5 
 
 reetly sets forth the refusal to believe on Him as the 
 great sin of humanity. He counts those who have 
 heard His words and rejected His of- 
 
 „ 1 1 • /> £» • 1 VII. Passages pre- 
 
 lers, as tlie cniet ot sinners — as cle- seuting uubeUef as 
 serving the sorest condemnation. He ^^^^ ^^^y Ground of 
 
 , , , IT 1 Condemnation. 
 
 amrms that lie who l)elieveth not, 
 shall be lost, and be lost because of his unbelief. And 
 his apostles lay like stress on the necessity for faith, on 
 the guilt of refusing to exercise faith, on the peril of 
 delay, on the doom of the unbeliever.^ Every thing 
 indeed seems, in the New Testament, to turn on the spe- 
 cific issue of belief or disbelief. How then, it is asked, 
 can they be condemned v.ho have never had the opportu- 
 nity to know of Christ and His redemption in this life, 
 and who therefore have never rejected Him ! 
 
 It is by no means to be denied that unbelief in Christ 
 and His Gospel is the supreme issue and test in life, 
 so far as those are concerned who have ever heard of 
 Him. It is not to be questioned that the refusal so to 
 believe, even if it be the casual refusal of a child or of 
 one Avho has never enjoyed special religious privileges, 
 is a special sin ; and that a continuous refusal, persisted 
 in in defiance of all the gracious persuasions of the 
 Holy Spirit, is the culminating sin — the sin unto death. 
 As to all Avho live within the geographic range of the 
 Gospel — who do in fact hear its glad sound and feel in 
 their souls its tender influence, and are in any measure 
 drawn toward it, we can say nothing other than the 
 Master said in announcing His great and final commis- 
 sion: He that believeth not, shall be condemned. 
 
 But the true interpretation of this solemn declaration 
 is fully seen only when the connection of this sin \Yii\\ 
 
 1 John 3: 18,36. 16: 9. Mark 16: 14-16. Rom. 10: 9-12. Eph. 4: 
 18. 2 Peter 3 : 3-4. 1 John 4 : 3.
 
 
 76 TESTIMONY OF PARTICULAR SCRIPTURE. 
 
 all other sins of men, actual and possible, is properly 
 discerned. The principle of evil, the principle of revolt 
 from God, the principle of selfish induigence in open or 
 in blind antagonism to the principle of submission and 
 obedience, is no less apparent in every sin that man ever 
 commits. And while the sinfulness of men may and 
 does culminate in the awful crime of rejecting Christ, 
 yet the spirit which leads on to such rejection — this 
 principle of evil, which is the root of all actual trans- 
 gression — may and does exist as truly in the breast of 
 a savage far away from the sound of the call of grace. 
 Hence it follows — as we shall see more fully hereafter — 
 that wherever this spirit is found, wherever man is liv- 
 ing under the bad laAV of self, indifferent to the sum- 
 mons of conscience to a higher life, guilt is incurred, 
 and condemnation more or less distinct and awful must 
 follow. 
 
 This is clearly the teaching of our Lord. There are 
 those indeed who are beaten with few stripes, and these 
 stripes are in proportion to actual guilt in each case; 
 but the fact that the guilt is small, furnishes no war- 
 rant for the implication that such persons have incurred 
 no condemnation whatever. The strictness with wliich 
 Christ always associates penalty even with the smallest 
 departure from tlie path of duty, is obvious to every 
 student of his teachings; and herein He folloAVS what 
 we all recognize to be the standard of perfect equity — 
 of the com])letest righteousness. Paul in like manner 
 (Rom. 2 : 11-16) lays as much stress on the real, though 
 it be smaller, guilt of those who have sinned without 
 law, as of those who have sinned under the law. Tlie 
 entire aim of his mi<:htv aro-umeiit is to show that all 
 mankind are truly sinful, and as sinful, are under con- 
 demnation, and are therefore in need of just such a sal-
 
 SALVATION OFFERED IN TIME ONLY. 77 
 
 vation as ho was commisftioned to announce. If God had 
 not conckided or included all under unbelief, in tliis 
 broad sense of that term, Ke would not have -provided, 
 as Paul declares that He has provided, a scheme of 
 mercv for all, — a scheme which, makin<r itself first 
 known to the Jew, was ultimately to be made known 
 and be made the ground of acceptance or condemnation 
 to the Gentile also — to all mankind. 
 
 Postponing for the present the broader discussion of 
 this great problem of human guilt, we may here con- 
 clude from this introductory view, that Ave are in no 
 sense at liberty to say that, because unbelief in Him is 
 said by Christ to be the supreme ground of condemna- 
 tion, none but those who have directly and historically 
 known Him, ought to be condemned. A deeper, broader 
 principle comes in here; the principle that the refusal 
 to believe in Christ is simply the culminating form of 
 that comprehensive sinfulness which lies in human nat- 
 ure, and which in ten thousand minor forms is ever 
 arraying the race against both the equitable claims of 
 God and the incentives of His holy love. 
 
 The seven groups of texts now passed in review will 
 be found to include all, or nearly all, the particular 
 Scriptures adduced, especially from 
 
 i^^ ' , ^ -^ VIII. The Gos- 
 
 the jSew Testament, in support of pei Temporal and 
 the dogma under consideration.— It Eanwy m scope, 
 must be obvious that their testimony is in large degree 
 inferential, and their direct support of the dogma drawn 
 from them altogether inadequate and inconclusive. 
 However skillfully arranged, however broadly or ar- 
 dently interpreted, they furnish in fact no solid founda- 
 tion for reasonable belief in a Gospel introduced, pub- 
 lished, efficient and triumphant within the intermediate
 
 78 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 state. Especially will this conclusion be made apparent 
 "when we set over against these sporadic quotations the 
 direct and continuous testimony of our Lord Himself, 
 and the corroborating witness of His apostles and of 
 his Church, respecting this Gospel as belonging ex- 
 clusively to earth and time. Two or three familiar 
 references to this patent fact may fitly conclude the 
 present survey : 
 
 Recurring first to the transcendent mission of the 
 Messiah, as it was intimated in type and shadow, fore- 
 told in psalm and prophecy, manifested at the incarna- 
 tion and in the various stages of His mediatorial career, 
 and described by the evangelists and apostles, the 
 overwhelming fact is that we find nothing like a hint 
 anywhere of any relation which this redemptive scheme 
 was to sustain to other beings than men, and men 
 living on the earth. Our Lord Himself in describing 
 His mission (John 9: 4, and elsewhere) directly limits 
 hi; Messianic activity to the brief day of his enrthlv 
 lif:^, and foretells his OAvn passage at death, as -well as 
 ours, into that night in which no man can work, — that 
 niglit of sacred repose from which afterwards He a[)- 
 poared, as Paul declares, as the first-fruits of them that 
 sleep. Of the notion of a redemptive work, to be car- 
 ried on after his earthly decease, within the world of 
 
 ' the dead, no word from Him seems to furnish any dis- 
 tinct or conclusive suggestion. ISIillions on millions had 
 died before his advent; but while He sometimes refers 
 to them, as in the case of the smitten cities of the 
 plain. He in no way intimates that his redemjjtion was 
 ill any sense for them, or for others in like condition. 
 He alludes to the i)atriarchs and saints of the Old Tes- 
 
 I taraent as saved substantially through faith in Him ; 
 
 ' but never does He intimate that it is any part of his
 
 WITNESS OF THE LORD HIMSELF. 79 
 
 mission to preach to spirits in prison, or to carry his 
 redemptive plan into operation within the reahns of 
 the dead. Is not this utter silence of the Savior in re- 
 spect to such an extension of his mediatorial work — a 
 silence invariably maintained in all his references to 
 that work, and in circumstances where we might have 
 expected at least some hint or suggestion respecting a 
 matter of sucli immense moment — entirely conclusive 
 against the dogma we are considering? 
 
 Again, when He is commissioning His apostles and 
 the seventy to proclaim His Gospel to mankind, He 
 gives them no hint of any work which they w^ere to do 
 in any other worlds than this : He promises them only 
 rest and reward, and exaltation on twelve thrones of 
 judgment, as the outcome after death of their earthly 
 service. Nor does He intimate that this earthly serv- 
 ice was to be a partial work, to be carried to its full 
 consummation in Hades. He speaks much indeed of 
 that other life, floods its vast spaces with holv lio;ht, 
 draws comfort and strength from it for His followers 
 among men ; yet from the beginning to the end of 
 His fellowship and teaching, He leaves them under no 
 other impression than that the great work to which He 
 was calling them, was a work whose beginning, contin- 
 uance and consummation Avere to be realized on earth. 
 In like manner, when at his ascension he gave His 
 Church her last command, and sent her forth to preach 
 tlie Gospel to every creature, and assured her of his 
 own continuous presence and ]iower as a pledge that 
 what she thus undertook would be accomplished, even 
 the uttermost jiarts of the earth becoming his posses- 
 sion through her ministry, He maintained the same 
 absolute silence as to the carrying of this Gospel into 
 the regions of the dead. Even after, according to the
 
 80 TESTIMONY OF PARTICULAR SCRIPTURES. 
 
 interpretation given to the vexed passage in I. Peter, 
 He had come back from his brief sojourn among the 
 dead, though He saw and conversed with his discinles 
 again and again, and spoke of His mission and his tri- 
 nmph, He said not a word to them about tluit mission 
 to the worhl of spirits which this interj^retation affirms. 
 In view of these facts, does not the interpretation be- 
 come wholly incredible? 
 
 Again, if we study the mission of the Church to the 
 world, as illustrated in the Acts of the Apostles, as set 
 forth by Paul and the other leaders of organized Chris- 
 tianity, and as further illuminated by the strong light 
 of providence and history, we still find no trace of this 
 dogma, in either precept or practice. Under the divine 
 command, the Church went forth joyfully, not to intro- 
 duce a work which was to be carried on much farther in 
 another world than this, but to prosecute a task which 
 was to reach its completion here, and whose completion 
 was to be at once the glory of earth and the unending 
 song of heaven. The Gospel which the Church received 
 was, in its structure, its principles and methods, and in 
 the experiences which it induced, obviously a thing of 
 earth and time. Its adaptations were thoroughly hu- 
 man throughout: it applied itself to life as it was, and 
 fitted itself exactly to the current conditions of man as 
 man. Its offers were all present offers : nowhere could 
 one be found which looked to an acceptance of it in a 
 future estate. Its injunctions and warnings were also 
 present and immediate: and it forbade even a postpone- 
 ment of its claims to some future day or year in this 
 life. At every point, it seemed to be a Gospel for 
 this world : and as such the Church received and pro- 
 claimed it everywhere, with apparently no thought or 
 dream of any relation which this saving scheme did or
 
 WITNESS OF THE CHURCH. 81 
 
 could sustain outside of the present life. The suggestive 
 silence of Christ has its counterpart here in the silence 
 of His apostles and His church. And we may wvU 
 ask, how is such silence to be interpreted, if we are 
 not led by it to say that a j^^st mortem probation is 
 something which the church in the first century never 
 recognized, as a fact or a motive in her great ecumen- 
 ical work for humanity ?
 
 CHAPTER III. 
 
 GENERAL TESTIMONY OF SCRIPTURE. 
 
 Much is said by the advocates of the dogma under 
 exaniiuation respecting what is termed. the higher plane 
 of Christianity. The phrase is intended by them to in- 
 dicate certain elevated and generic aspects of the Chris- 
 tian system, which are supposed to furnish a loftier and 
 clearer ground than any survey of particular texts could 
 give, from which to estimate the claims and worth of 
 their favorite opinion. Vigorous protest is made among 
 them against what are regarded as narrow, technical, 
 specializing ways of attaining and describing divine 
 truth ; and what is described as a more natural and sym- 
 pathetic mode of interpreting Scripture is urged as a 
 substitute. According to this new mode, the Bible is 
 to be studied, it is said, not as a magical book, but as a 
 living book, — not to get the plain meaning of the words 
 simply, l)ut to ascertain the very truth itself in some 
 enlarged and comprehensive guise. We arc not to pick 
 out texts here and there, and to put them together in 
 order to form a doctrine; thus creating a theology 
 which is described as both intolerable to h'lman nature, 
 and contrary to the real intent and spirit of Christian- 
 ity. We are exhorted to escape irom a theology so cre- 
 ate;!, and to find the truth for ourselves by some broader' 
 and sweeter method, — l)y sweeping airily as on eagle 
 wings across the broad continents of Scripture, and 
 catcliing as we fly such rangy and cosmic perceptions 
 of inspired truth as shall enable us the better to know 
 
 (82)
 
 CHRIST THE HEAD OF THE RACE. 83 
 
 just what the Bible in its most comprehensive aspects 
 and relationships reveals.^ And, it is claimed that, 
 studied in this way, the Word of God affords a sure 
 support to the dogma in question, even though the 
 effort to sustain it through particular texts should seem 
 to fail. In view of this claim it becomes important to 
 examine the problem before us in the new method thus 
 advocated. 
 
 The first of these general disclosures of Scripture, 
 bearing on the question here discussed, is seen in the 
 asserted relation of Christ to human- 
 
 , ,.,.,. !• Relation of 
 
 ity, — a relation which is said to con- cuHst to the hu- 
 stitute Him the head of the race, and '""" ^""" ''^^ "*'"''• 
 to make the relation of each soul to Him the supreme 
 test of character and of desert. It is claimed {Progres- 
 sive Orthodoxy, in loc) that Christ is revealed in the 
 Bible as the universal man, the head of humanity, — that 
 the incarnation was desigued to exhibit him in this ca- 
 pacity, as constitutionally related to the entire human 
 race, — that the atonement also shows hiin to have suf- 
 fered with the race, and for the race, — that His medi- 
 atorial scheme was not only sufficient in itself for the re- 
 demption of all men, but was designed to secure what in 
 some true sense may be called an universal redemption. 
 Man as man, we are told, is perfected in the Son of 
 
 ^Progressive Orthodoxy, Introduction ; also, p. 102. Newjian 
 Smyth, Orthodox Theology of To-Day ; preface. T. T. INIuxger, 
 Freedom of Faith; Prefatory Essay on the New Theology. Tlie 
 latter writer tells us, (p. 22) that the P.ible has somehow, under 
 the new method of study and apprehension, developed what he 
 describes as a certain sense of freedom and humanity which ren- 
 ders impossible a belief in divine sovereignty, and human deprav- 
 ity, and legal atonement, and future retribution, as these doctrir.cs 
 A'ere first formulated, and are still retained in the Old Theology.
 
 84 GENERAL TESTIMONY OF SCRIPTURE. 
 
 Man ; his incarnation and mission are the adequate goal 
 toward which all the vast evolution and development 
 of human life have from the outset been tending; our 
 huraanily in Him becomes receptive of the divine full- 
 ness, and in Him is to be made complete. Not only is 
 His advent a part of the purpose of creation; the incar- 
 nation is a necessary feature of the divine process of 
 revealment; the creative design reaches its height of 
 achievement in Him, and in Him alone, as the predes- 
 tined Lord of the race. 
 
 The Scriptural basis for these broad propositions is 
 found, it is alleged, in a few familiar passages, and still 
 more clearly in the general trend and aim of Scripture. 
 Paul, for illustration, declares that it pleased God the 
 Father that in Jesus Christ all fullness should dwell, 
 and that in Him all things both on earth and in heaven 
 should ultimatelv be reconciled unto Himself. He 
 further athrms that in the dispensation of the fullness 
 of times, all things should be gathered into oneness 
 through Christ, and that to Him, as the appointed 
 Lord of all, every knee should finally bow. He further 
 teaches that, as in Adam all mankind have died, so in 
 Christ shall all mankind be made alive, — the first death, 
 and even the second death, being at last through Him 
 swallowed up in victory. So the writer to the Hebrews 
 represents Christ as the effulgence of the divine glory, 
 and the very image of the divine substance; and as 
 seated in virtue of his nature and his mediatorship 
 at the right hand of the Majesty on high. And in the 
 Apocalypse every creature in heaven, and on the earth, 
 and under the earth, is represented as ascribing such 
 honor to Christ as the head of the human race — the 
 crown of our humanity, and the Redeemer of all. It is 
 on the basis of such declarations as these, some specific,
 
 THIS HEADSHIP NOT CONSTITUTIONAL. 85 
 
 others generic, that the dogma of the organic headship 
 of Christ over the human race, viewed in its solidarity, 
 is affirmed.^ In and through Him, the worhl, it is said, 
 is as truly a saved, as it is a lost world. Christ is no 
 less to it than Adam ; the divine humanity is no smaller 
 than the Adamic humanity; the Sj)irit is as powerful 
 and as universal as sin; the links that bind the race to 
 evil are correlated by links equally strong binding it to 
 righteousness; Mungee, Freedom of Faith. 
 
 Are we then to infer from these biblical declarations, 
 that Christ is the head of humanity in the intermedi- 
 ate state as He is in this life, — that all the myriads con- 
 gregated in that universe of the dead know him as a 
 Mediator, substantially as we are graciously permitted 
 to know Him here, — that He is offering Himself to them 
 as a Savior, and will continue so to offer Himself until 
 the judgment, — that there, as here. His Spirit is to be 
 as pervasive and powerful as sin, and that through Him 
 our humanity is ultimately to be brought back tri- 
 umphantly to righteousness and true holiness ? Do these 
 biblical revelations carry our minds legitimately onward 
 and upward to the heights of such a generalization as 
 this, and can we claim a distinct warrant from the di- 
 vine Word for a conclusion of such vastness in itself, 
 and fraught with such immeasurable issues? 
 
 One of the ablest of American theologians^ has left 
 us a complete corrective to this erratic generalization. 
 His position, which is that of Protestant theology well- 
 
 iCol. 1 : 19-20. Epb. 1 : 10. Phil. 2 : 10-1. Rom. 14:9. 1 Cor. 15 : 
 22-8. Heb. 1 : 3. Rev. 5 : 13. For a larger collection of these texts, 
 see Eternal Hope, Appendix. 
 
 2 Henry Boynton Smith, Theol., pp. 343-384, on the Nature 
 and Objects of the Incarnation. See especially, p. 365 : and the 
 context.
 
 86 GENERAL TESTIMONY OF SCRIPTURE. 
 
 nigli universally, is embodied in tlie proposition that 
 Christ came not for man, but for sin, and that He is 
 the head, not of the race in the generic sense here al- 
 leged, but of humanity as redeemed. Coming into the 
 Morld, not to set up a constitutional connection between 
 our human nature in general and God, but rather for 
 the sake of sinful human nature, and in order to restore 
 it. He became not the head of humanity as such, but 
 of restored humanity alone. The distinction thus stated 
 is vital to right conceptions, not merely of the incarna- 
 tion, but of the entire aim, process and outcome of re- 
 demption. We have no clear ground in Scripture for 
 the affirmation that an incarnation would have occurred, 
 had our race remained holy: the revealed fact rather 
 is, that human sin was the reason and occasion for the 
 assumption of our nature by the Son of God. The Re- 
 deemer to whom Paul so grandly refers in the passages 
 here quoted, and throughout his inspired letters,' was 
 a Redeemer appearing on account of sin, and for the 
 rescue of men as sinners. We have no reason what- 
 ever for believing that God could not have adequately 
 manifested His love and law to a holy race, as He did 
 to Adam and doubtless does to angels, without sending 
 the Logos to be a Son of man. The intent of that great 
 commission is seen, not in tlie fact that the race is 
 human, but in the special fact that this human race is 
 sinful, and as such blinded and helpless, and in a true 
 sense lost, until an incarnate Savior appears. 
 
 That the opposite view involves serious error, and in 
 fact disparages or ignores that special headship of Christ 
 over all believers which Paul so constantly describes 
 and magnifies, will be at once apparent. A vague gen- 
 
 ' John 3: 16. Rom. 8: 3. Gal. -1: 4-5. Eph. 1 : 22-3. See also, 
 Heb. 2: 14-10. 1 John 3: S, and numerous other passages.
 
 HEADSHIP OF CHRIST SPIRITUAL. 87 
 
 eralization, based on a wrong notion of the incarnation 
 itself, is half unconsciously substituted for the warm 
 and strong doctrine concerning that headship, so con- 
 spicuous in the Pauline Epistles. While it is true that 
 Christ is the incarnate consummation of our humanity, 
 and that his mediatorial work contemplates the cer- 
 tainty of the restoration of this humanity to moral per- 
 fection, so far as men exercise repentance and faith in 
 Him, it is very far from being true that every human 
 being will exercise such faith and repentance. Myri- 
 ads have died, and myriads more arc dying, and other 
 myriads will die hereafter, without attaining such ex- 
 perience ; — myriads even of those who have had the 
 opportunity of salvation tlirough Him in the present 
 life. In what sense can He be said to be the head of 
 this latter section of the human race? In view of the 
 fate of all who reject Him, as admitted by the advo- 
 cates of this conception, how can He be described as 
 the universal man — the head of humanity ? And, in a 
 word, to what issue do such declarations lead but that 
 sweeping and unscriptural universalism which these ad- 
 vocates earnestly protest against as something wholly 
 alien from their teaching and belief? The simple fact 
 api)ears to be that one who holds that our Lord is the 
 natural or constitutional head of the human race, can 
 well find no logical termination to his belief, short of 
 that uuiversalistic heresy, Mhich Farrar, for example, 
 almost passionately repudiates, but into which his own 
 beliefs are constantly sweeping him.^ 
 
 ^ Eternal Hope, Sermon iii. While vehemently declaring that 
 he is not an Universalist, Farrar asserts that the omission of Art. 
 XLir. in the Articles of Edward VI. leaves Universalism an open 
 question within the Anglican Church. ^Maurice, with like dis- 
 claimer, advocates the same opinion. In trend and sympathy
 
 88 GENERAL TESTIMONY OF SCRIPTURE. 
 
 It is impossible then to infer from the ideal proposi- 
 tion that Christ is the head of humanity as such, that 
 He will reveal himself sooner or later to every member 
 of our race — if not in this world, then certainly here- 
 after. The proposition compels its own limitation, and 
 that limitation is fatal to the s'.veeping inference derived 
 from it. True though it be that every knee shall ulti- 
 mately bow to Him, whether of creatures in heaven or 
 on earth or under the earth, it is very far from being 
 true that such allegiance will always be offered to Him 
 in loving loyalty rather than in awful dread, or that 
 this allegiance in whatever form will be distinctly pre- 
 ceded by a conscious acceptance or rejection of Him 
 as the one and sole Mediator between God and man. 
 Surely, there is no plane of Christianity, however ele- 
 vated in the estimation of those who have climbed up- 
 ward to such perilous heights, where such a proposition 
 can be brought clearly within the horizon of evangel- 
 ical thought. 
 
 In connection with this conception of Christ, a second 
 
 general class of declarations is introduced, pointing, it 
 
 is supposed, to the same conclusion, — 
 
 II. Christianity i • , • i- r> 
 
 the nbsouite and thosc whicli tcach the uuiversality of 
 universal Keng- Christianity as a religion, and therefore 
 
 ion. »^ _ . 
 
 the universality of redemption through 
 Christianity. — The erroneous process of interpretation 
 apparent in the preceding ease, also makes its appear- 
 ance here. If Christ be a Savior for the race, in the 
 
 l>oth are universalistic. — See the final note of Farrar (p. 225) ad- 
 niittijig that, on a literal interpretation of Scripture, the universal- 
 ist and annihilist views have the decided advantage, yet protesting 
 against these views on the loose and shifting ground that Scripture 
 is not to he interpreted literally. He seems to seek refuge from 
 Universalism in a species of exegetical agnosticism.
 
 CHRISTIANITY THE ABSOLUTE RELIGION. 89 
 
 sense there affirmed, then the religion He taught must 
 be the one and sole religion for the race. It is said 
 therefore (Progeessiye Orthodoxy, Essay ix) that 
 the biblical representations of the Gospel, and the in- 
 trinsic character of the Gospel, show it to be universal, 
 and universal to the same extent that Christ Himself is 
 the universal man and divine head of humanity: — that 
 it is by its own nature the one absolute religion, with- 
 out specific knowledge of which mankind can not be 
 saved: that any and all limitation jiut upon onr con- 
 ception of the scope and mission of Christianity docs 
 violence to the true character of the Christian scheme, 
 and that all narrower views carry Avith them a notion 
 of salvation by magic rather than through Christ. It 
 is further declared that the maintenance of this position 
 is not only essential to proper ideas of the Gospel in 
 itself, but furnishes the onlv defence aGjainst the criti- 
 cism of skeptics of the school of Strauss — a criticism 
 directly based on the alleged lack of such universality. 
 And the inference necessarily follows, it is said, that 
 since all men do not actually know of this universal re- 
 ligion in this life, the opportunity will and must be 
 given to them to know of and accept it in the interme- 
 diate state. 
 
 The Scriptures quoted in support of this inference 
 will readily recur to memory. Our Lord himself taught 
 that no man could come unto the Father save through 
 Him; that He aloue was the light of the world; that 
 whosoever thirsteth must come to Him, and through 
 Him drink of the water of life freely. Peter declared, 
 at the Pentecost, that there is no other name given under 
 heaven among men, whereby salvation can be secured ; 
 and Paul taught that the natural knowledge of God and 
 natural piety are not sufficient unto such salvation, —
 
 90 GENERAL TESTIMONY OF SCRIPTURE. 
 
 that God was in Christ and in Christ only, reconciling 
 the world nnto Himself, — and that in Him the grace 
 of God has appeared to all men, bringing salvation unto 
 all. It is also urged that the Book of Revelation in- 
 variably represents Christianity, as well as Christ Him- 
 self, in this absolute and universal aspect, as the one 
 and sole religion for man, both in this world and dur- 
 ing the long period ending with the judgment. Such 
 is said to be the general view which this divine Word, 
 if not in specific texts, still in its broad intent and im- 
 pression clearly inculcates.^ 
 
 Here again it is necessary to run a careful line of 
 distinction between a great Christian truth, and an il- 
 lusive conception of that truth. On the one side it is a 
 glorious truth that, as Christ Avas in His person and 
 mission fitted to redeem the entire race of man — so en- 
 dowed and constituted in his mediatorial character as to 
 meet all the moral necessities of any sinful soul through 
 all the earth and for all time, so His holy religion pos- 
 sesses in some sense the same qualities ; it is a religion, 
 not for man as man simply, but for man as a sinner, 
 and as such is perfectly adapted to meet the spiritual 
 needs of all sinners, the world over, always. Nothing 
 more would be required in either the Savior or the 
 Gospel, so fiir as inherent quality and efficaciousness 
 are concerned, to secure the actual salvation of every 
 son and daughter of Adam. In a word, Christianity in 
 this aspect is the only divine, and therefore the only 
 absolute religion; its adaptations are universal, and its 
 claim is unlimited; and so far as the Avorld believes it, 
 the world may be saved through it. We may go farther, 
 and on biblical grounds express the ardent hope that, 
 
 iJohn 14: 6. 1:9. 8: 12. 7: 37. Acts' 4: 12. Kom. 2 : 12. 2 Cor. 
 5: 19. Titus 2: 11-12.
 
 IN ]VHAT SENSE UNIVERSAL. 91 
 
 as the world comes to know Christianity as it is, and 
 its holy energies come to be developed more fully in 
 the experience of the race, the time will come when 
 this blessed faith will actually become the saving belief 
 of mankind — the spiritual regeneration of humanity. 
 
 But on the other side, this religion, absolute and uni- 
 versal in its nature and capability, is not absolute and 
 universal in fact; and any argument from the abstract 
 conception of its nature which contravenes historic fact, 
 must be defective at some vital point. What is the 
 historic fact? We know that the inspired evolution of 
 this divine faith extended through three or four thou- 
 sand years of time, and that the process of development 
 during that long period was one which called into 
 requisition all the resources of Deity. We know that 
 such a gradual process was indispensable to the proper 
 implanting of such a religion in such a world as ours, 
 and that while this development was in progress, mill- 
 ions on millions of men died without learning the gra- 
 cious purpose of God toward mankind. AVe know 
 further, that since the advent, the historic evolution of 
 this faith in the heart and life of the world has been 
 going on for eighteen centuries, is still going on, and is 
 likely to continue, perchance for ages, before the whole 
 world shall become Christian. We also know the sad 
 fact that, while the Gospel has thus been unfolding it- 
 self in time, not only have vast multitudes sat in dark- 
 ness and in the shadow of death here, but also that 
 millions, under one or another bad incentive, have 
 turned away from this light and rejected the salvation 
 so provided ; and at least for those who have thus re- 
 jected Christianity, we are assured that there remaineth 
 no more sacrifice for sins, no further visitation of grace, 
 no visible ground of pardon or of spiritual restoration.
 
 92 GENERAL TESTIMONY OF SCRIPTURE. 
 
 And we know also that the innumerable myriads that 
 have lived and died without the knowledge of this law, 
 shall be judged without law; and that God, judging the 
 race in righteousness, does pronounce even these, not 
 innocent, but in some deep and true sense guilty in 
 His sight. 
 
 These are historic and biblical facts; and they are of 
 such nature as to compel some important modifications 
 of the ideal proposition that Christianity is the absolute 
 and universal religion. The simple truth is that, just 
 as Christ is in fact the head of humanity not by nature 
 but in grace, — the head of humanity so far as human- 
 ity is redeemed and no further, so his religion is in fact 
 the religion of humanity only so far as humanity has 
 received it, and been enlightened and saved through it. 
 Like Him who proclaims it, while sufficient for all, it 
 becomes efficient only in those who believe. Beyond 
 this, what can we know or with proper warrant assert? 
 On what ground is it possible for us to affirm any other 
 or broader form of universality for the Gospel than that 
 which historically appears? Set forth as a religion of 
 earth and time, how we can know any thing of its in- 
 fluence or effect beyond the boundaries of earth and 
 time? If the Bible which declares it, had revealed in 
 any distinct form the further fact that all who had not 
 heard of this Savior and this salvation in this world, 
 would hear of them in another, we might believe and 
 welcome the message. But in the silence of Scripture, 
 or on the basis of but tw^o or three vague intimations, 
 not only unsupported by the rest of Scripture but point- 
 edly at variance with it, it surely becomes doubtful and 
 dangerous to infer from any ideal view of the universal- 
 ity of Christianity, that such will be the case, — espe- 
 cially when we know that, so far at least as the multi-
 
 DIVINE LOVE AND SAL VA TION. 93 
 
 tude of disbelievers in Gospel lands are concerned, 
 Christianity is not thus universal — is in fact of none 
 eifect except as a savor of death unto death. To say in 
 such a connection that this is as much a saved as it is 
 a lost world, or that Christ is no less to humanity than 
 Adam, or that His religion is as comprehensive as the 
 race, is either to use words without meaning, or to af- 
 firm that through Christ and His Gospel the entire 
 race is in fact redeemed and saved. 
 
 Another doubtful generalization, based on certain 
 sweeping conceptions of Scripture, is that which affirms 
 that Divine Love requires that the ,^, ^. . 
 
 •■■ III. Divine L,ove 
 
 knowledge of Christ should be made ami salvation after 
 known to all men, if not in this life, 
 then in another. — In support of this position similar 
 texts are quoted, — texts which set forth the love of God 
 in its most comprehensive and universalistic aspects. 
 We are reminded that such love shines out again and 
 again in the Old Testatment, as premonitory to the 
 larger revelations of grace in the New, — psalmist and 
 prophet testifying together continuously of the tender- 
 ness, the compassion, the restorative affection of the" 
 Deity. We are reminded that the Gospel originated in 
 such affection; God so loving the world that He gave 
 his Son to redeem it, and desiring in His compassion 
 to gather together all things, all men, in Christ the 
 anointed Savior. We are reminded that the grace of 
 God, and the wondrous gift of a Savior by grace, have 
 already abounded unto many, and that in the loving- 
 purpose of the Father grace now reigns through right- 
 eousness in the redemption of unnumbered multitudes — 
 God even concluding all men in unbelief, in order that
 
 94 GENERAL TESTIMONY OF SCRIPTURE. 
 
 He might have mercy on all.^ And from such revela- 
 tions of the love of God, it is argued that this love 
 will and must make provision for the redemption in 
 other worlds, at least of all those who have had no op- 
 portunity to learn of that love in this life, and possibly 
 even of many if not all, who have more or less dis- 
 tinctly rejected that love in time: Cox, Sakator Mundi; 
 essay on Universal Redemption. When the proposition 
 is not presented in this sweeping form, the obvious 
 trend of thouo-ht is in this direction. The revealed love 
 of God is set forth as furnishing at least probable foun- 
 dation for the largest hope. Can that love, it is asked, 
 suffer the infant, the pagan, or even the unenlightened 
 and the debased in Gospel lands, to perish throughout 
 eternity without the knowledge and the experience of 
 saving grace? 
 
 Here again the necessity for fliithful discrimination, 
 and for faithful recognition of the facts in the case, 
 forces itself upou the conscientious mind. Erroneous 
 and mischievous infereuces from the generic proposition 
 that God is love, are unfortunately no novelty in the 
 history of Christian theology. How often has this 
 proposition beeu made the basis of deductions which are 
 destructive to right views of other divine attributes — 
 eminently the wisdom, the righteousness, and the just 
 sovereignty of God ! How frequently, from Pelagius 
 down to Arminius, have men argued on this ground, 
 more or less sweopingly, against the biblical doctrine 
 respecting the moral corruption, the true guiltiness, and 
 therefore the righteous condemnation of man ! How 
 often have Socinian and other kindred heresies respect- 
 ing the need of the atonement, its nature and range and 
 
 iPsalm 103. Isa. 55. Hosea 6. John' 3 : 10-7. Eph. 1 : 10. Rom. 5 
 and 11.
 
 DIVINE LOVE A HOLY AFFECTION. 95 
 
 issues, been maintained by a similar process! And how 
 constantly do the current varieties of universalism, res- 
 torationism, and even annihilationism, appeal for their 
 support to the truth of truths that God is love — it be- 
 ing, it is alleged, an act of tenderness even to blot out 
 of existence those whom He can not restore to a state 
 of love and holiness! 
 
 Against a process so fraught with perils, as the his- 
 tory of religious opinion bears solemn witness, it be- 
 comes us carefully to guard. Eejoicing in the doctrine 
 that God is love, and believing that our only hope of 
 salvation lies in His revealed and pledged grace, we are 
 still bound to emphasize the obvious truth that this 
 love is not a spontaneous, unregulated impulse, but a 
 holy affection, dwelling within the breast of Deity in 
 perfect harmony with wisdom and righteousness no less 
 infinite and no less controlling. Perfect love is by its 
 own nature a self-regulative and self-limiting virtue. It 
 embraces the race as well as the individual soul, and can 
 do nothing to favor the individual at the sacrifice of the 
 super-eminent interests of the race. It contemplates 
 eternity in every manifestation, and can in no case ex- 
 pend itself on temporal advantage at the sacrifice of 
 eternal issues. The love of God is always a wise love, 
 taking on no f )rm and showing itself in no degree ex- 
 cepting such as unerring intelligence prescribes. The 
 love of God is a just love, never revealing itself other- 
 wise than absolute righteousness permits. And the de- 
 mands of this wisdom and this equity run out quite 
 beyond our range of vision — beyond our power of appre- 
 hension, so that we are in no degree capable of deter- 
 mining w'hat wisdom and equity may in any case permit 
 a loving Deity to do. We may know the fact that God 
 loves, and may see that this love so far as manifested
 
 96 GENERAL TESTIMONY OF SCRIPTURE. 
 
 is wise and righteous; but how can Ave know to w^hat 
 extent or in what manner God ought to love ! Surely 
 we are not competent to say Avhat love should compel 
 Him to do, — still less to arraign any of His acts on the 
 ground tliat they seem to us to be inadequate manifes- 
 tations of his love, — least of all, to prophesy as to the 
 revelations of that love in other worlds, to disembodied 
 spirits who have neglected to feel as they ought- in 
 view of his providences and his grace manifested to 
 them while in the flesh. 
 
 It is freely admitted that trying and mysterious facts 
 confront us at this point. If God so loved the world 
 as to give His only Son for its salvation, and so loved 
 the world through all the ages before as truly as after 
 the advent of the Son, why was that advent so long 
 delayed; and wdiy were such uncounted millions suifered 
 to die in sin during the long interim? If the grace of 
 God is so comprehensive, so tender, so free, why has the 
 progressive movement of Christianity in the earth been 
 so slow — long centuries passing, and myriads passing 
 into eternity with the ages, while the Gospel is labori- 
 ously making its way from land to land, from continent 
 to continent? If God is so loving in his nature and 
 purpose, and if he knows that salvation turns for every 
 soul of man on the direct and conscious acceptation of 
 Christ, why docs He not this instant, even by miracle 
 on miracle if need be, make the Gospel known through- 
 out the earth ? And, looking for a moment in the di- 
 rection of providence rather than grace, how are we to 
 explain the numberless pains, the Mails of childhooc 
 the agonies of life, the trials and wrongs and miseries 
 of men, and all the shadows that sweep so heavily and 
 pitilessly across our earthly sky, if God indeed be lov- 
 ing, merciful, infinite in compassion and in grace?
 
 DIVINE JUSTICE AND SALVATION. 97 
 
 These questions are suggested in this connection 
 simply for the light they shed on the doubtful and dan- 
 gerous quality of much of the current reasoning as to 
 the dealings of God with the impenitent dead, based on 
 the generic doctrine that He is love. When the thought- 
 ful mind begins to discern the insuperable difficulties 
 that confront it in undertaking to explain in this con- 
 ned:ion either the providential or the gracious dealings 
 of God with men in this world, surely it will not be 
 blind to the unwisdom of making sweeping inferences 
 from this truth in connection with another state of 
 being. All the more cautious will such a mind become 
 when it discovers that it has little or no basis for such 
 specific inferences in the revealed Word. And will it 
 not rather be inclined to learn a salutary lesson from 
 the divine silence, and to be dumb in the presence of 
 unrevealed mysteries, than to assert with dogmatic pos- 
 itiveness what the love of God will and must constrain 
 Him to do in a condition of things of which it has and 
 can have so little actual knowledge? 
 
 Like answer must be given to the kindred inclination 
 of the advocates of salvation after death, to emphasize 
 inordinately the obligations of justice, ^^ ^.^^ ^^^^^^ 
 
 and to say that God ought to give and Future Salva- 
 
 every human l)eing a chance some- 
 where to know Christ and be saved directly through 
 Him. — Before all the declarations quoted from both 
 the Old Testament and the New, in proof that God 
 13 just — -just inherently and just in all His dealings 
 with men, we reverently bow in humble and cordial 
 faith. We believe and know that the Judge of all the 
 earth will do right, — that His scepter is a scepter of 
 righteousness, and His dominion one of perfect equity
 
 98 GENERAL TESTIMONY OF SCRIPTURE. 
 
 toward every creature, — that in His dispensations of 
 grace He is equitable in the highest possible measure, 
 and that the Gospel itself is a revelation that justifies 
 Him while it saves those Avho accept His grace.' As 
 has just been urged, this princijjle of justice, having its 
 ground in the very nature of Deity, not only rules su- 
 premely in all that God does, but controls His tender- 
 est affections, subordinates to itself every impulse of 
 love, renders all the divine acts righteous even before 
 they reveal themselves to men as gracious. Such is the 
 order of the divine attributes that, as M'isdom precedes 
 righteousness and conditions righteousness, so righteous- 
 ness must ever precede and condition love. The divine 
 attributes are never independent; they exist in a sacred 
 and eternal relationship. As love never absorbs justice 
 or sets wisdom aside, so justice never quenches love, or 
 refuses to heed the dictates of -wisdom. The only acts 
 possible to such a being as God is, are such acts as a 
 love eternally wise, eternally righteous, may demand. 
 
 On this general ground that God is and must ever be 
 just, it is argued that He must and will give what is 
 described as an opportunity to be saved, to all men in- 
 asmuch as He has giv^en that opportunity to some; and 
 furtlior that, since He has not given such opportunity 
 to all in this life, He is bound in equity to do this and 
 therefore will do it in the intermediate state. But is it 
 not obvious that these propositions can be sustained 
 only on the general hypothesis, more or less consciously 
 held by such advocates, that the plan of salvation is not 
 merely a plan devised and executed in love, but also a 
 plan demanded in some sense by justice itself? Is it not 
 implied, if not stated, that the leaving of myriads of 
 
 iJob 8:3. 3-1 : 12. Psalm 45 : 6-7. Jer. 9 : 24. Eom. 3 : 26. I.John 
 1 : 9. Kev. 15 : 3-4.
 
 NO JUDGMENT WITHOUT CHRISTIANITY. 99 
 
 mankind in that sinful and corrupt estate into which 
 through the sin of our first parents they have fallen, is 
 something which God can not righteously do? Is it not 
 implied, if not stated, either that He is bound in equity 
 to provide redemption for the i-ace in its totality, or at 
 least to do for each and all what He graciously consents 
 to do for some? That such implications lie couchant 
 in the theory of a probation after death, is only too ap- 
 parent. 
 
 Martensen, for example, (Christ. Dogm., § 285) urges 
 that the divine character, as righteous no less than mer- 
 ciful, justifies the conclusion that God will sooner or 
 later, as a matter of equity, provide universal restora- 
 tion througli the Gospel. Nitszch and Van Oosterzee 
 prefer to rest the dogma on the attribute of love alone ; 
 at least they make no formal attempt to argue it on the 
 ground of the divine justice. But Dorner {Ckrist. Doct., 
 § 130) maintains not merely that no one is condemned 
 on account of his natural sin or guilt, but further that, 
 if God should withhold from any one whatever is indis- 
 pensable to his salvation, the condemnation of such a 
 person would be on equitable grounds impossible. He 
 also afiirms (§ 153: iii) that the absoluteness of Chris- 
 tianity demands that no one shall be judged of God be- 
 fore Christianity has somewhere been made accessible — 
 brought home to him personally. Maurice and Farrar, 
 while arguing for a post mortem salvation mainly on 
 the ground that the love of God must impel Him to 
 provide such salvation, frequently appeal infcrnially to 
 our sense of what is due to righteousness, — suggesting, 
 if not assuming, that God is too just to condemn men 
 in the coming life who have never heard of Christ on 
 earth. Among American advocates the position of Dor- 
 ner is more positively affirmed, — especially on the ground
 
 100 GENERAL TESTIMONY OF SCRIPTURE. 
 
 of the absoluteDess and universality of Christianity. 
 Since this religion is by its own nature absolute and 
 universal, it is declared (Progressive Orthodoxy ; Essay 
 ix) that it ought to be given after death to those who are 
 deprived of its blessings in this life. And, in like man- 
 ner, since it is right for God to judge the world by 
 Jesus Christ, it is asserted that it must be wrong in 
 Him to judge at death those who have never had the 
 opportunity to embrace Christ here, or to judge any 
 hereafter until they have had such opportunity.' 
 
 But, if it be difficult to determine just what love, in 
 the broadest sense, may impel or may permit God to 
 do toward the salvation of our race, it is a far more 
 difficult task to decide upon what equity demands of 
 Him in such a high and sovereign sphere of action. 
 Within this sphere are we not often confronted by facts 
 whose magnitude and awfulness might well constrain us 
 to humility in any such undertaking! It is true, in a 
 limited sense, that as has been claimed, the revelation of 
 God in Christ enables us to understand in certain re- 
 spects what is right for God to do or not to do. But 
 that revelation does not tell us, for example, why God 
 makes the immense distinctions as to spiritual privilege 
 Avhich we actually see existing among men on the 
 earth, — why his great salvation is presented to our view 
 amid such inexplicable complexities in experience, under 
 such varied conditions, through such long and slow and 
 painful processes, — why such myriads are suffered to 
 live and to die, century after century, without hearing 
 of this wonderfully gracious and Avonderfully efficacious 
 salvation. And in the presence of the awful problems 
 which rise up before every thoughtful Christian mind as 
 
 '8ee also Cox, Safvaktr Mundi, Essay vii. Jukes, Restitulion of 
 Ail Things, ]). 106. Mungjek, Freedom of Faith, Introduction.
 
 MYSTERIES OF DIVINE JUSTICE. 101 
 
 it contemplates this Gospel of Christ as exhibited in time, 
 where the Scriptures shed at least some light upon 
 what righteousness as well as love may impel God to 
 do, how can such a mind venture to say what He ought 
 to do, and therefore will do, with this Gospel in an in- 
 termediate state into whose darkness, so far as this 
 problem is concerned, the divine Revelation sends 
 hardly a single ray of light ? 
 
 Reasonings of this sort may well be challenged. 
 "With any light now shed on the problem, it is impos- 
 sible for any one to say that God ought to give all 
 men the same chance to be saved which He is seen to 
 be giving some; impossible to charge Him with injust- 
 ice even though we see myriads of souls passing into 
 eternity without being saved; impossible to arraign His 
 equity, though no ground of hope should anywhere ap- 
 pear as to these millions, after they have passed beyond 
 the confines of time. If we were able to affirm that 
 God was bound in equity to provide a scheme of sal- 
 vation for a race who had fallen into sin and misery 
 without their own choice, under a constitution of things 
 which He had established, and for whose defective or 
 mischievous working Ho, rather than they, was respon- 
 sible, then with good reason we might infer that such 
 a God was bound to provide such a salvation for all, 
 and to make such arrangements that even in this world, 
 and if not in this world, then certainly somewhere in 
 eternity, all should have the opportunity to be saved. 
 But in that case it must with inexpressible pain be re- 
 membered that, were this dark supposition correct, we 
 could have no warrant whatever that such a God as 
 this su])position imagines to exist, would be led by any 
 sense of justice to correct the awful M'rong which He 
 had done to mankind. On this hypothesis v;e could
 
 102 GENERAL TESTIMONY OF SCRIPTURE. 
 
 only confess ourselves in the grasp of a Being whose 
 power over us was limitless and resistless as fate, but 
 of whose justice we could have neither in nature or in 
 moral administration any comforting assurances what- 
 ever. 
 
 Turning from this sphere of inquiry to the Scriptures, 
 wc are at once confronted with the fundamental prop- 
 osition that God was in no sense bound by equity to 
 provide salvation for any among the sons of men, and 
 that the salvation He offers has its origin and inspira- 
 tion, not in an imperative of justice, but in the impulse 
 of fatherly love. God so loved the world, is the uni- 
 versal declaration ; herein is love, not that we first 
 loved Him, but that He first loved us, and gave His 
 Son to be the propitiation for our sins. The entire ar- 
 gument of Paul in the great epistle to the Roman 
 Church (Ch. xi) is based on this proposition. But if 
 t'T' Gospel is a plan devised by grace alone, then it is 
 n;) more a plan to be contrived and executed on the 
 ba-is of equity; otherwise, grace is no more grace. If 
 it bo a plan originating in equity and required by 
 equity, then grace has no true place in it, and the ascrip- 
 tion of it to the divine love as its source is an error 
 throughout. In other words, if mercy is something- 
 which is due to man from God, mercv is no longer 
 mercy; and the gracious element which is everywhere 
 in the New Testament presented as the central thins- 
 in our salvation, the sole ground of argument and ap- 
 peal, and of conviction and condemnation also, disap- 
 pears at once and forever. That such a conclusion is 
 consciously admitted by the writers here quoted, ought 
 not to be claimed; that the doctrine which they have 
 enunciated, tends inevitably toward this conclusion can 
 not well be questioned. And as little can it be ques-
 
 THE HOLY SPIRIT AND SALVATION. 103 
 
 tioned that such a conclusion, though it be asserted on 
 the basis of the general doctrine of Scripture respect- 
 ing God as a just and righteous as well as a loving 
 Being, is in form and essence contrary to the teaching 
 of Scripture respecting grace, and especially to the entire 
 biblical presentation of the plan of salvation through 
 Jesus Christ. 
 
 In connection with these generalizations respecting 
 the universal relations of Christ and Christianitv, and 
 respecting the mercy and the justice 
 
 r ^ J ^ J V. WoiU of tlie 
 
 of God as concerned with an univer- spirif, Temi»orai 
 sal scheme of redemption, may be " •*' 
 named another, — that which is based on the alleged 
 universality of the Spirit in His salvatory work. — The 
 assertion of such universality is indeed a necessary ele- 
 ment in the doctJne of universal probation, unless the 
 Pelagian position be accepted, that the work of the 
 Spirit though desirable is not indispensable to human 
 salvation. Hence all those passages of Holy Writ 
 which describe the Spirit in the greatest breadth and 
 sweep of his influence, are in this connection summoned 
 into court to testify to the universality of the method 
 and operation of grace. The promise of Joel that the 
 Spirit should be poured out upon all flesh, with other 
 like intimations in the pro{)hetic books — -the declaration 
 of our Lord that the Spirit is free and broad and potent 
 as the winds in His saving ministries, and that He has 
 come to convince not some men, but the world, of sin 
 and righteousness and judgment — the cosmic event of 
 Pentecost and the subsequent verifications of ancient 
 prophecy in the career of the apostolic Church, and the 
 large assurances of the Pauline epistles,^ are all intro- 
 
 1 Joel 2 : 28-32. Isa. 44 : 3-5. John 3 : 6-8. 16 : 7-13. Acts 2 : Rom. 
 15 : 1!). 1 Cor. 2.
 
 104 GENERAL TESTIMONY OF SCRIPTURE. 
 
 duced here to prove that, as Christianity is an universal 
 religion, the work of the Spirit must be an universal 
 work. It is said, in general, that the agency and the 
 motive must be no less wide than the plan of redemp- 
 tion itself; that the Spirit must therefore be working 
 under Christianity broadly in human nature and in hu- 
 man society; and that this generic work has its appro- 
 priate and essential condition in the mutual relations 
 existing between God and man as man. And another 
 writer affirms that the Spirit broods over the world of 
 humanity, as at first over the world of chaos; that hu- 
 manity as such is thus charged with redemptive forces 
 wrought into the soul of man, and into all the insti- 
 tutions and relations of men in life: and that every 
 human being will receive from the Spirit of God all 
 the influence impelling to salvation that his nature can 
 endure and yet retain its moral integrity.^ 
 
 According to this sweeping conception of the range 
 and character of the work wrought by the Spirit in 
 connection with the Gospel, it must follow that wher- 
 ever the Gospel goes, the Spirit must and will go also, 
 with convicting if not regenerating power, — the entire 
 success of the divine scheme of mercy depending wholly 
 on this superadded agency. Must it not follow also 
 that, as the Gospel is not offered to all men in this 
 life, and must therefore on grounds of both love and 
 equity be offered hereafter to all who have not heard 
 the salutnry offer here, the Spirit must be at work in 
 tiie intermediate state as truly and powerfully as He 
 ever works in this world ; so that there may and shall 
 be Pentecosts and revivals, convictions and conversions 
 and outpourings of grace, in Hades as truly as on 
 
 Tkogressive Orthodoxy, Essay v-vi. Hunger, Freedom of 
 Faith; The New Theology.
 
 THE SPIRIT IN THE INTERMEDIATE STATE. 105 
 
 earth? Further: if it be admitted, {Prog. Orth., p. 7G) 
 that in the nature of the case, this present life is the 
 most acceptable time, the most favorable opportunity 
 for moral renewal in Christ, then must ii; not follow 
 still further, either that the operations of the Spirit 
 will be correspondingly more powerful in the interme- 
 diate state than they are here, or that, as they so often 
 fail in this life, they must still more often, more dis- 
 astrously, fail in that less favorable condition ? 
 
 It might be argued that, if the Spirit is thus at work 
 among the myriads of disembodied souls in the eternal 
 world, all the other remedial agencies associated with 
 the Spirit in saving men in this life, must also be car- 
 ried over, without impairing their efficiency, into that 
 state of being, — either this, or that these must be sup- 
 planted there by other agencies as powerful or perchance 
 far more powerful in their contribution to the same 
 result. As the Sj)irit works here mainly, if not ex- 
 clusively, in and through saving truth, by and with the 
 ministry of the Word, in conjunction with sabbaths and 
 sacraments, and through solemn and tender providences 
 designed to impress the soul with a deeper sense of its 
 condition and its need, so we might reasonably infer that 
 He will v.'ork there through either these or other like 
 instrumentalities, as well as by regenerative energy 
 within the soul itself. To say that all questions of 
 mode or instrument are out of tlTe range of rational 
 inquiry is hardly admissible in such a case as this ; 
 those who affirm so confidently the presence of a saving 
 Christ, of the Gospel of mercy, of a renewing Spirit 
 visible and powerful unto salvation within that inter- 
 mediate state, can not well set such questions aside. 
 
 But waiving these queries, and contemplating the 
 Holy Spirit alone, we are confronted by this decisive
 
 106 GENERAL TESTIMONY OF SCRIPTURE. 
 
 fact, that noAvhere in the Bible is there a verse, a line, 
 a phrase, which teaches that the Spirit has any mission 
 or office or agency which reaches beyond the bounda- 
 ries of time. If Christ descended into tlie under world, 
 and there in a few hours set up as He had done here, 
 the wonderful economy of redemption, we find not even 
 so obscure an intimation as that of 1 Peter 3: 18, to 
 suggest that the Holy Ghost followed him there and 
 wrought with Him in the restoration of the spirits in 
 prison. On the other hand, every thing that the Spirit 
 has condescended to tell us respecting Himself and his 
 mission, points to that mission as exclusively a thing 
 of earth and time. The second birth is an experience 
 which He produce.-, not in human nature, but in indi- 
 vidual souls ; conversion as He describes it is a visible 
 experience realized amid human scenes and conditions; 
 prayer as inspired and guided by Him is an earthly ut- 
 terance; the Christian graces and virtues bloom at his 
 touch on this earthly soil. His Avork is said to com- 
 plete itself in the article of death, as in the case of 
 believers made perfect in holiness and ])assing into glory, 
 or of infants transformed into the divine image by his 
 energy in the dying hour. He Himself tells us abso- 
 lutely nothing of any work which He is to do in any 
 other world than this; and the more carefully we stndy 
 His declarations as embodied in the inspired ^Yor(l, the 
 less can we by any possibility admit the grotesque op- 
 posite conception. 
 
 It should indeed be more widely and ardently em- 
 phasized, that the Holy Spirit is a Spirit of love as v/ell 
 as of power, and that as such we have the broadest 
 basis for hope that He will work^ his mighty works 
 wherever the Gospel goes, even to the ends of the earth. 
 We have no right to prescribe geographic limits to his
 
 EXTENSIVE MINISTRIES OF THE SPIRIT. 107 
 
 mission, as if that mission were to be wrought out only 
 within the territorial domain of Christendom. We may 
 rather believe that wherever the missionary of the Cross 
 goes, this divine agency in far outspreading mercy goes 
 before Him; — we may believe that it is one of His 
 functions to prepare the whole world for the Gospel, 
 and so to affect the hearts of men even on pagan shores, 
 that thev shall be ready to hear and welcome the glad 
 tidings of redemption. What we read of his gracious 
 workings far and wide in the apostolic age, in Cesarca, 
 in Antioch, in Damascus, in Corinth, in Athens and 
 Rome, justifies the broadest hope as to the extent and 
 SM^eep of his influence in later times, not merely where 
 the Gospel has been formally proclaimed, but far be- 
 yond such limits. But we are everywhere confronted by 
 the mysterious fact that, on the other hand, He is sover- 
 eign as well as gracious; that His work is not wrought by 
 human command, or in response to human choice; that, 
 like the wind. He goeth where He listeth, and no man 
 can determine His coming or His departure. The same 
 sovereignty which is exhibited by the Father and by 
 the Son in the provision and application of redemption, 
 appears in Him also. Sweeping generalizations there- 
 fore as to what He ought to do, or will do, based on 
 no distinct word of Scripture and contradicting the 
 plain facts and lessons of Christian experience, are 
 wholly inadmissible here. They can lead only to il- 
 lusive conceptions of His work even in this life; and 
 if projected beyond the visible boundaries of time, they 
 can only become all the more illusive — all the more 
 dangerous to the faith and the hopes of men. 
 
 Another instance of like error may be seen in the 
 general view held by the advocates of the dogma under
 
 108 GENERAL TESTIMONY OF SCRIPTURE. 
 
 consideration, respecting sin on one hand, and final 
 condemnation on the other. — Reference has already been 
 
 made to the opinion, more or less fully 
 ce7tions''ot*'shi avowed, that the only sin which justifies 
 aiid condemna- divinc judgment is the sin of unbelief, 
 
 with the consequent implication that this 
 is the onlv charoe which will be introduced into that 
 solemn court, and the only ground of final condemna- 
 tion. Some further examination of these affirmations, 
 in their more generic form, is needful here, in view of 
 tlicir close connection with the erroneous generalizations 
 already considered. If Christ be the head of human- 
 ity, and Christianity the universal religion in the un- 
 limited sense here advocated, and if the divine love 
 and the divine justice alike require that every human 
 soul should know of Christ and should choose Him or 
 reject Him either here or hereafter, then it certainly 
 follows as is alleged, that all other sins of men afford 
 no sufficient ground of condemnation, and that the only 
 proper judgment upon mankind is that which is de- 
 scribed as a Christian judgment. In other words, that 
 final adjudication will and must in every case turn ab- 
 solutely on the specific question whether each soul has 
 distinctly and sufficiently heard of Christ, and has vol- 
 untarily accepted or rejected Him as the offered Savior. 
 Men will never be condemned, it is implied, until they 
 are condemned on this ground. 
 
 But what in fact is the biblical doctrine as to the sin- 
 fulness and guilt of the race, even where such knowledge 
 of Christ has never been received? Apart from all 
 theological technics in phrase or teaching, can there be 
 any doubt among evangelical minds that sin, introduced 
 through our first parents, has actually reached and in- 
 fected the race as a race, — that its corruption has seized
 
 SIN UNIVERSAL AS HUMANITY. 109 
 
 upon every soul of man, and is manifest in all, even 
 from the first moment of moral action, — that, back of 
 all such action, there is that in Iniman nature univer- 
 sally which is unholy rather than holy, and which in 
 some true and deep sense of the term makes that nature, 
 as well as the acts that spring from it, sinful in the sight 
 and estimate of a holy God? We hardly need to resort 
 to the Bible for proofs of this universal fact, though 
 every page of Scripture contains some suggestion or il- 
 lustration of the dreadful reality ; all history, all expe- 
 rience, all consciousness trained and untrained, verifies 
 the statement in ten thousand ways. Nor need we ask 
 whether our humanity will or can cleanse itself, by any 
 spontaneous processes, from this universal corruption of 
 the moral nature, or set itself back into an estate of 
 holiness* the confession of the race turns that hope into 
 ashes. Whether some better language than that of cur- 
 rent theology can or can not be found to describe this 
 moral depravation, this sinful helplessness of the race, 
 the solemn fact remains, as unquestionable as Script- 
 ure — as fixed and certain a -thing as life itself 
 
 Neither can it be questioned that God views the race 
 as universally and immediately guilty, if not in virtue 
 of this corrupted nature alone, still in viev/ of its in- 
 variable disposition and movement toward sin, from the 
 first hour of moral consciousness. It is true that some 
 of the class of writers here referred to openly or by 
 implication deny this proposition; not only Augustin- 
 iauism, but the general doctrine of moral guiltiness in- 
 corporated in all evangelical creeds, is regarded by 
 them as a dogma unwarranted by Scripture, and deroga- 
 tory to human nature. By others the point of guilt is 
 the rather ignored or treated as secondary, while the 
 fact of sinfulness or depravity is admitted and empha-
 
 110 GENERAL TESTIMONY OF SCRIPTURE. 
 
 sized. It is alleged, for example {Prog. Orth., p. 291), 
 that the consideration of sin is much more important 
 than that of guilt, — that God alone knows how guilty 
 any man may be, and that our knowledge is not suffi- 
 cient to show us what judgment, if any, should be passed 
 uj)on man as man, apart from his direct and voluntary 
 treatment of the scheme of salvation. But such inti- 
 mations even in this milder form can only mislead us; 
 directly or indirectly they tend to loosen our conviction, 
 based on multiplied declarations of Scripture, that God 
 counts all men guilty even from birth, and therefore 
 holds all, even the ignorant and the savage, already 
 under just and awful condemnation.^ The solemn fact 
 everywhere forces itself upon us, not only in the Bible, 
 but hardly less in human conscience and experience, that 
 the race is not only sinful but condemned — condemned 
 for the moral nature and dispositions as well as for the 
 wrong acts of this life. Further, that God is wise and 
 just in such condemnation of the race as sinful, must 
 be admitted, however awful the fact may seem, by every 
 one who is loyal to the divine AVord. The Bible again 
 and again affirms that it is not simply because mankind 
 are sinful, that Christ has come to save them; but also 
 because they are guilty and condemned already, and as 
 Gucli arc in need of pardon and justification as well as 
 rpiritual cleansing and healing. 
 
 There is some truth in the statement that Protestant- 
 Zim, especially Calvinism, has concerned itself too much 
 relatively with the relations and efficiency of the atone- 
 ment in the matter of our justification merely. But there 
 is great error in the opposite allegation, that the atone- 
 ment is a scheme designed for the purpose of moral im- 
 
 ^Rom. 5 : 12-19 ; the crut;ial and decisive text.
 
 HUMANITY UNIVERSALLY GUILTY. HI 
 
 pression and influence only — a divine medication for a 
 sick soul, rather than a redemption provided for a soul 
 in captivity under the lav:. That Christ died for our 
 sins, according to the Scriptures, and for our sins viewed 
 not merely as accidents or misfortunes or diseases, but 
 still more -as oifences against law, and as offences re- 
 quiring some species of satisfaction or expiation to the 
 lav/ and the government of a righteous God, is a funda- 
 mental truth in the Christian scheme. That salvation 
 as exhibited in Him includes deliverance from guilt as 
 well as restoration in character, freedom from the curse 
 and condemnation of the law as well as freedom from 
 the bondage imposed by an unholy nature and a sinful 
 disposition, is a truth no less fundamental. Indeed, the 
 entire mediatorial work of our Lord, — His prophetic and 
 kingly hardly less than His priestly function and min- 
 istry — proceeds on this basis. Nor is there any real ne- 
 cessity for the questioning of propositions so fundamental 
 in order to emphasize either the interior weakness, dis- 
 order, moral obscuration and infirmity of human nature, 
 or the amazing power of the Cross, when contemplated 
 as a revelation of love — a revelation designed to awaken 
 and quicken and inspire, as no other disclosure of God 
 could do, the dcpravated soul of man. The fact that 
 an atonement was needful to placate law, to sustain 
 government, to satisfy divine justice, as well as to re- 
 veal love, must stand as long as Christianity stands. 
 
 If these biblical representations of the moral state 
 of man as man be correct, — if the race are in any true 
 sense by nature universally sinful, and therefore sinful 
 in action, and on account of such sinfulness are already 
 under condemnation, what becomes of the opinion that 
 no hum.an soul will be, or even can be, equitably con- 
 demned until it has first passed through the process of
 
 112 GENERAL TESTIMONY OF SCRIPTURE. 
 
 seeing Christ and deciding on His claim as a Savior, 
 and has thus been prepared for what is characterized as 
 a Christian judgment? Some opponents of this opin- 
 ion have gone so far as to reject altogether the idea of 
 a personal probation provided for man as a sinner, — 
 maintaining that the first and only probation granted 
 to the race was that experienced in Adam, and that in 
 the divine plan of things there is no such subsequent 
 experience or testing for each and every man as the 
 term, probation, implies. The fact rather is that, though 
 under differing conditions and with prospect far less 
 hopeful, every human soul, on attaining moral con- 
 sciousness, passes again for itself through the tempta- 
 tion of Eden, — is subjected as our first parents were, 
 to the lust of the flesh, the lust of the eyes, and the 
 pride of life ; and, like them, surrenders itself volunta- 
 rily to the seductions of sin, and falls away like them 
 into voluntary transgression of the primal law of duty. 
 The temptation of our Lord is as truly typical of an 
 experience common to man, as was the original temp- 
 tation of Adam and Eve in Paradise : the second event 
 was intended as truly as the first to indicate that sol- 
 emn law of moral testing, of choice between God and 
 Satan, between duty and selfishness, under which every 
 moral being exists, and from the nature of the case must 
 ever exist, in such a world as this.^ 
 
 But, granting the fact that life is to every conscious 
 soul a state of probation, we are by no means driven 
 to the Pelagian position that every such soul enters on 
 this moral experience without sinful bias, without an- 
 tecedent corruption of the nature disabling it morally 
 from the successful prosecution of such experience to 
 
 1 Gen. 3: Matt. 4. Also, I. John 2: 16. James 1: 13-15. I. Cor. 
 10 : 13. IMatt. 6 : 13 : and others.
 
 THE RACE UNDER CONDEMNATION. 113 
 
 its ideal consummation in a state of matured spiritual 
 perfection. Neither are we driven to the position that 
 the only form which such probation can assume is the 
 Christian form, and the only outcome therefore must 
 be what is called a Christian judgment and condem- 
 nation. As we shall have occasion to see hereafter in 
 another connection, probation is a much broader ex- 
 perience than this proposition assumes it to be, and 
 for like reason the terms, judgment and condemnation, 
 are correspondingly much more comprehensive in their 
 sweep. There is, in a word, a true probation for the 
 heathen as really as for those who live under the light 
 of Christianity ; and there is therefore for the heathen 
 a righteous judgment and a proper condemnation for 
 every wrong deed done in this probationary condition, — 
 though these differ in some vital features, as we shall 
 yet see, from the judgment and the condemnation vis- 
 ited upon such as consciously reject Christ and His 
 salvation. 
 
 Such are the principal generalizations, summoned 
 from what is styled the higher plane of Scripture or 
 of Christianitv, and brought into court 
 as evidences ot the dogma here contro- ing view of the 
 verted.— Critical examination of these «"ii'tui-e Testi- 
 
 luony. 
 
 evidences will readily bring into view 
 some at least of the illicit processes of reasoning which 
 they involve, and which render them wholly inadequate 
 as proofs on such an issue. One of these is an unlaw- 
 ful expansion of divine truth — a process through which 
 what at first is seen as a revealed doctrine of the Script- 
 ure, properly embraced within the Christian scheme of 
 belief, is carried by degrees out far beyond the point 
 where the Bible places it, and is gradually broadened
 
 114 GENERAL TESTIMONY OF SCRIP T URE. 
 
 and etherealized until it becomes at last an abstract phil- 
 osophical proposition, containing not only much more 
 than the Bible actually reveals, but more even than can 
 possibly be substantiated by any methods available to 
 the human mind. Another may be described as an un- 
 lawful contraction or limitation of divine truth, — that 
 Avliich is given in the Bible in comprehensive form, 
 multiplex in its relations and many-sided as the dia- 
 mond in its flashing radiance, being seized and held by 
 the mind in some single aspect or relation only, with- 
 out considerate regard to its other connections and ad- 
 justments. Still another is the attempt to determine 
 hypothetieally from the inadequate data given in Script- 
 ure or in human experience, what God ought to do, and 
 what therefore He will and must do, in circumstances 
 and conditions concerning which we have and can have 
 little if any specific knowledge. And another, more del- 
 eterious still in its effect upon both thought and belief, 
 is the exaltation of certain speculative tests or stand- 
 ards, drawn sometimes from the sphere of philosophv, 
 and sometimes from the sphere of sentiment merely, by 
 which it is assumed that the verities of our holy faith 
 may legitimately be measured, and their validity or in- 
 validity be established. 
 
 Christian Doctrine resolutely refuses to be dealt with 
 by such methods, or to submit to conclusions thus ob- 
 tained. What is termed the higher plane of Christi- 
 anity, so far as it implies any such contemplation of 
 divine things without careful regard to the limitations 
 which the Word of God and tlie nature of the Christian 
 religion as a thing of earth and time, primarily impose 
 upon us, is not an improvement in method, but is 
 rather an illusive and dangerous process throughout. 
 The fundamental fact in the case is that the sacred
 
 SCRIP TUBE TESTIMONY: CONCLUDING VIEW. Uo 
 
 verities of our faith are to be received and held by us 
 exactly as the Bible reveals them, — in their Hmitations 
 as well as in their sweep, — in their adjustments to each 
 other and to the entire system, no less than in their 
 separate form as independent revelations, — as found in 
 particular texts, plain propositions, direct and specific 
 affirmations of the Holy Ghost, rather than in specu- 
 lative deductions or inferential generalizations having 
 only some incidental warrant in the Scripture. Any 
 and every departure from this fundamental law is fraught 
 with peril, alike to belief and to experience. And most 
 sedulously are we to guard ourselves as Christian men 
 against all illicit transmutation of the holy doctrines of 
 grace, by whatever process, into merely speculative or 
 rationalistic dogmas from which the divine authority has 
 been largely exhaled, and which have therefore little 
 power either to educate or to nourish biblical faith. 
 
 The error of attempting to establish by special inter- 
 pretation of a few obscure passages, a sweeping proposi- 
 tion which is clearly unwarranted by the general and 
 consentaneous teaching of the Bible as a whole, has al- 
 ready been sufficiently noted. But is it not an error 
 still more dangerous to attempt, from such merely gen- 
 eric glimpses of Scripture as we have been contemplat- 
 ing, such rangy and cosmic glances at the Divine Word 
 or at the Christian system in its totality, to establish a 
 conclusion which in effect carries us out far beyond the 
 boundaries of Scripj;ure, and finds its final justification 
 rather in what the comprehending reason seems to de- 
 mand? It is no railing accusation to say that this is 
 in substance what is attempted, consciously or uncon- 
 sciously, in the propositions here controverted respect- 
 ing the headship of Christ as the universal man, and 
 the consequent universality of His religion — respecting
 
 116 GENERAL TESTIMONY OF SCRIPTURE. 
 
 the love aud the justice of God in their relations to the 
 Gospel of grace, aud the ministrations of the Spirit in 
 connection with that Gospel — and respecting the proper 
 sinfulness aud guilt and consequent condemnation of 
 the race, whether enlightened or unenlightened by the 
 Inspired Word. lu each case what is a fundamental 
 and solemn truth of Scripture is, by a familiar rational- 
 izing process, quietly transmuted into a speculative ab- 
 straction, a theoretic generalization, quite void cither of 
 biblical authoritativeness or of spiritual worth. 
 
 What is our duty with respect to dogmas and issues 
 such as these? Are we not bound as Christian men, 
 whatever may be our theory of inspiration, to hold that 
 the Holy Spirit was always a factor and always the su- 
 preme factor in Holy Writ, aud that as such He is our 
 sole and supreme Teacher touching these solemn prob- 
 lems of the future,— a- Teacher whose words are to be ac- 
 cepted just as He utters them, and by W'hose lessons our 
 thinking on such problems is to be fluthfully regulated, 
 shaped, determined once and forever? And approach- 
 ing the question here at issue in this spirit of unques- 
 tioning loyalty to the Word, and to the entire AVord, 
 and to that Word just as it stands, to what other con- 
 clusion can we come than that the dogma of Salvation 
 after Death, in whatever form, is something which the 
 Bible in no clear way directly suggests, and with which 
 its general as well as particular teaching, its plain and 
 harmonious and unift)rm testimony, studied by the eye 
 of simple faith, is in irreconcilable conflict?
 
 CHAPTER IV. 
 
 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 A BRIEF consideration of the dogma under discussion, 
 in the light of Christian Symbolism, may fitly follow 
 the preceding inquiry into the teachings of Scripture. 
 Such an examination will not fail to furnish practical 
 evidence that this dogma, as it is without adequate war- 
 rant in the Word of God, is also without indorsement 
 in the historic creeds and confessions of Christendom. 
 In view of the claim that the dogma in question is not 
 only orthodox — in harmony with the main movements 
 and forms of existing Christian belief — but also is an 
 advance along these lines, and a progressive improve- 
 ment upon such established forms of fliith, this line of 
 inquiry assumes a special importance. 
 
 The nature of the evidence here to be introduced 
 should be carefully defined. — All creeds are to be re- 
 garded simply as human declarations, j_ Nature of 
 framed to describe what the Church symi>oUc Tcsti- 
 has come to regard and believe as the 
 substance of the common Gospel. Such creeds may have 
 been wrought into sliape during the primitive ages, un- 
 der the limitations imposed by imperfect knowledge or 
 undeveloped experience, or amid the din of rivalries in 
 sect or party, or perchance in times of conflict around 
 specific doctrines of grace, — when unfavorable condi- 
 tions of many sorts were affecting disastrously alike 
 the truth involved and the form and color of its con- 
 
 (117)
 
 118 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 fessional exposition. They may also vary widely in 
 degree of fullness, in calmness and equipoise of state- 
 ment, in scripturalncss and in spiritual tone, and there- 
 fore in authority. And he who summons such author- 
 ity to his aid is therefore bound to consider well every 
 element involved, — the circumstances and historic rela- 
 tions of each symbol, the exact meaning of each term 
 and phrase, the aim and purpose of the entire structure, 
 and the proper significance of the whole when viewed 
 in relation to the developing thoughts and beliefs of 
 other lands and other times. 
 
 But while all church confessions are thus human and 
 limited in their range of application, it must also be 
 conceded that a large divine element enters into the 
 composition of every Christian creed. Protestantism 
 indeed rejects on just grounds the presumptuous Pla- 
 cnit Spintui Sancto et Kohls with which the Church of 
 Rome indorses its official declarations, — holding rather 
 to the judgment of the divines of AVestminster that, 
 since apostolic times, many synods and councils have 
 erred, and all may err, and none therefore may be made 
 our final rule of faith or practice. Protestantism also 
 rejects the dogma underlying this Roman Catholic as- 
 sumption, to the effect that the Holy Spirit so dwells 
 within the Church, directing the currents of its pro- 
 gressing experience, and controlling the consequent de- 
 velopment of its views and beliefs concerning divine 
 things, as to give to such views and beliefs, tradition- 
 ally preserved, a supernatural quality and an authorita- 
 tiveness coequal with that of the AVritten Word itself. 
 Yet in setting aside these unwarranted presumptions, 
 an intellisrent Protestantism is not blind to the blessed 
 fact that the Spirit of God is. with His people in all
 
 NATURE OF SYMBOLIC TESTIMONY. 119 
 
 ages for their education and spiritual nurture ; and that 
 consequently the established convictions of the Church, 
 though they be neither inspired nor infallible, are en- 
 titled to a very high place in the esteem of every be- 
 liever. Whatever doctrine or opinion is found to be 
 in harmony with these churchly convictions, certainly 
 has strong presumption in its favor : Avhatever is un- 
 supported by church symbols, or is clearly contrary to 
 them, is presumably a heresy or an error. 
 
 It is important also, in this connection, to draw a 
 broad line of distinction between such evidences for or 
 against any given ojiinion, and any confirmation de- 
 rived from patristic teaching merely. Farrar, in his 
 historic sketch of cschatological opinion {Eternal Hope: 
 Appendix), endeavors, though with but scant success, to 
 sustain his universalistic position by testimonies quoted 
 from the writings of the Christian Fathers. But the 
 manner in which he presents this evidence, suggests his 
 own underlvinsr sense of its insufficiencv. lie refers, 
 for exam])le, to certain passages in Justin Martyr and 
 Irenaeus, which seem to him to imply either the ulti- 
 mate redemption or the total destruction of sinners ; 
 and regards it by no means clear that these passages 
 may not teach what he supports as the truth. Admit- 
 ting that Clemens of Alexandria does not express him- 
 self with perfect distinctness, he yet asserts that, judging 
 by the drift of his language, Clemens could not have 
 held any other doctrine than that of an ultimate resto- 
 ration of humanity. He discovers what he describes as 
 slight traces of this doctrine in Diodorus of Tarsus, in 
 Didymus of Alexandria, and in Gregory Nazianzen : 
 and from certain phrases used by the latter, infers that 
 he leaves the whole matter an open question. Gregory
 
 120 TUB WITNESS OF CHRISTIAN SYMBOLISM. 
 
 of Nyssa is described as saying what may be interpreted 
 as showing the permissibility of this opinion in his age 
 and region ; and Athanasius is said to allude with only 
 an oblique and kindly disapproval to the teaching of 
 Origen respecting the restitution of all things. He 
 points also to the silence of the Ecumenical Councils 
 as sufficient evidence that the universalism of Origen 
 was not condemned by the Church. In fact, his only 
 important witness drafted from the whole circle of 
 i:)atristic authorities is Origen himself He frankly ad- 
 raits that Jerome, though advocating a future purgation 
 for imperfect believers, was vehemently opposed to the 
 Origenic universalism, and that Augustine, chief theolo- 
 gian of the ancient Church, was no less decisive, though 
 somewhat less fierce, in his opposition. 
 
 But what error has ever appeared, — what heresy has 
 ever arisen in the later ages of Christianity, which can 
 not be more or less sustained, by some such process as 
 this, from the teachings of the Fathers of the first four 
 or five centuries? It might justly be claimed in reply, 
 that the utterances of a single teacher, or of a small 
 group, are not to be taken as the concurrent voice of 
 the ancient Church, — that the argument from implica- 
 tion, from possible interpretation, from mere silence, is 
 at best a frail support, — that the indifference or the 
 friendly reference or mild opposition of other teachers, 
 who are on record as rejecting the dogma, can not 
 properly be construed into proof that the dogma itself 
 was extensively current, or was regarded with indul- 
 gence by the Church. It might further be claimed on 
 good grounds, that the large majority of the Fathers 
 were positively opposed to the universalism of Origen, 
 and to all associated phases of error ; and that in fact 
 the argument from tradition, strongly pressed, would be
 
 WITNESS OF THE ANCIENT CREEDS. 121 
 
 found to weigh heavily in the opposite scale.^ But we 
 may rather, in a word, question the intrinsic value of 
 the patristic argument throughout, and ask for some 
 stronger form of confirmatory evidence, if such evi- 
 dence can be adduced. 
 
 Accepting as of far greater value the organized and 
 permanent testimonies of the Church itself, we may now 
 inquire briefly respecting the teachin2;s 
 
 ^ J i O ='11. Testimony 
 
 of the ancient creeds of Christendom of the ancient 
 on the dogma under discussion. — Far- '^'■®*'''*- 
 rar affirms broadly that restorationism, at least in the 
 form advanced by Origen and other Fathers, has never 
 been condemned by any decree of the universal Church, 
 and claims that the Church has been wisely silent while 
 mutually irreconcilable opinions have been held by 
 her teachers without rebuke. Plumptre^ more cautiously 
 
 ^The narrow basis of the claim urged bj- Canon Farrar is made 
 manifest with ahnost painful thoroughness, by Prof. Pusey in his 
 volume already referred to, in reply to the Eternal Hope, entitled, 
 IMiat is of FaitJi as to Everlastinr/ Punishment. In an appendix, 
 he shows tliat Origen, the one conspicuous representative of resti- 
 tution, varied widely in his own opinions and doctrine— that he 
 was opposed as heretical on this point by nearly every prominent 
 teacher of his time, — that he was condenmed, though informally, 
 by the fifth General Council, held at Constantinople, A. D. 553. 
 In another appendix, the author gives a list of 8-1 among the 
 Fathers, from the age of Polycarp and Ignatius down to John of 
 Damascus, who are witnesses, not merely to their own personal 
 belief, but to the accepted doctrine of the Cliurch, during the first 
 seven Christian centuries. In this list are found the names of 
 Justin Martyr, Tertullian and Cyprian ; Athanasius, Eusebius 
 and Hilary; Basil and Gregory Nazianzen and Ambrose; Jerome, 
 Chrysostom and Augustine. In the presence of such an array, the 
 large claim of Farrar dwindles into very small dimensions. 
 
 ^Spirits in Prison; App. iv, on the Eschatology of the Early 
 Church.
 
 122 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 limits the denial to the fourth and fifth centuries, and 
 holds that no council of this period definitely condemned 
 the Origenic theory of restitution. Still he admits that 
 the Fifth General Council classes Origen with Arius, 
 Nestorius, Apollinaris and Eutyches, as an errorist 
 worthy of reprobation, though w^ithout specifying the 
 error which called forth its anathema. He also admits 
 that the Trullan Council, held at Constantinople, A. D. 
 691, formally condemned Origen among others as be- 
 lonofino: to that class of teachers who invent changes 
 for our souls and bodies, and impiously utter drunken 
 ravings as to the future life of the dead. 
 
 Recurring to the first of the three ecumenical creeds, 
 we are justified in asking if the articles of belief briefly 
 stated in its closing sentence do not, in their meaning 
 and order and relations to one another, shed some sug- 
 gestive light on the question whether the Church of 
 the second and third centuries believed in a Gospel 
 after death. The gift of the Holy Ghost, the organ- 
 ization of the Holy Catholic Church, and the Commun- 
 ion of Saints, as there affirmed, are events occurring in 
 time and on earth. Is it not clear that the Forgiveness 
 of Sins was in like manner contemplated as an experi- 
 ence occurring on earth and in time ? Would it not be 
 a wholly unwarrantable assumption that the primitive 
 Church regarded such forgiveness, so often expressed in 
 the sacrament of baptism, as a divine process stretching 
 on through the intermediate state, until the period of 
 the resurrection of the dead, and the commencement of 
 that life everlasting in which soul and body are to be 
 joined together fi)rever? Interpreting the phrase, the 
 forgiveness of sins, as embodying the essence of Chris- 
 tian experience and life, surely we can reach no other 
 conclusion than that such experience was as simply and
 
 THE NICENE CREED. 123 
 
 truly held by the early believers to be an earthly and 
 temporal event, as the descent of the Spirit or the in- 
 carnation and intercession of our Lord/ 
 
 The creed of Nicsea, as amended at Constantinoj)le, 
 A. D. 381, directly associates this divine forgiveness as 
 the representativ'C experience of religion, M'ith the sacra- 
 ment of baptism, and Vv^ith the Church as the household 
 of faith : I believe one Holy Catholic and Apostolic 
 Church : I acknov.dedge one Baptism for the remission 
 of sins. Here, as in several other creeds of the period, 
 the intermediate article on the Communion of Saints is 
 omitted, and the forgiveness is connected directly M'ith 
 the Church and her sacraments. In the creed of Cyril, 
 of Jerusalem, A. D. 350, the order of the articles is re- 
 versed ; and the sacrament, which is described as the bap- 
 tism of repentance for the remission of sins, is placed 
 before the article on the holy Catholic Church. In the 
 creed of Cyprian, a century earlier, the article on the 
 Church is abbreviated, and the Remissioncm Peccatorum 
 is carried back still more directly to its divine source 
 per sanctam eeclesiam in the Holy Ghost, the author 
 and giver of all spiritual life. These references strongly 
 confirm tlie conclusion derived from the fontal creed 
 already considered ; they make the forgivpness as truly 
 an event of earth and of time as the baptism which 
 seals it, or the holy Church which is the earthly home 
 of repentant souls. Any other interpretation would 
 constrain us to regard the Holy Ghost, the Catholic 
 
 ^Pearson on the Creed, Art. x; Forgiveness of Sins; also Art. 
 XII ; The Life Everlasting. "The favor of God is not to be obtained 
 \Yhcre there is no means left to olitain it. * * * As the ti-ee 
 lalloth, so it lieth ; there is no cliange to be wrought in man 
 within those flames, no purgation of his sins, no sanctification of 
 his nature, no justification of his person, and therefore no salva- 
 tion of him."
 
 124 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 Church, the Communion of Saints, and Baptism and its 
 correlate sacrament as also extending into the inter- 
 mediate state, no less truly than the forgiveness with 
 which they are thus vitally associated. That the Church 
 of the fourth century, as represented at Nicsea and Con- 
 stantinople, held any such belief, will not be claimed, 
 by one who justly estimates these successive proposi- 
 tions in their organic relationship. And this view is 
 strongly confirmed by the antecedent declaration of the 
 Nicene Creed, that for us men and for our salvation, 
 Christ came down from heaven, — a mediatorial transac- 
 tion not only to be begun on earth, but also by clear 
 implication to be wrought out and completed in time 
 and among men. 
 
 The specific aim of the Athanasian Creed, {Symholum 
 Qmeimqne) sufficiently explains the fact that this symbol 
 contains no reference to the Church and her communion 
 and sacraments, or to the forgiveness of sins as the rep- 
 resentative experience of believers. Had the question 
 respecting the restitution of all things been as promi- 
 nent as tlic question of the Trinity or of the person of 
 the Messiah, or had any considerable portion of the 
 Church accepted the mischievous teaching of Origen 
 and his schopl, we might perchance have looked for 
 some such reference. The Athanasian Creed however, 
 like the symbol of Chalcedon, A. D. 451, simply re- 
 peats the suggestive ])hrasc of the preceding creed : for 
 us and for our salvation. It goes on at once, after 
 setting forth the resurrection and ascension of Christ, 
 to affirm the general doctrine of the resurrection and 
 the judgment; and then adds the conclusive declaration : 
 Tiiey that have done good shall go into life everlasting, 
 and they that have done evil into everlasting fire. That 
 the vitam atcrnam and the ignem ceternum in this clause
 
 THE ATHANASIAN CREED. 125 
 
 signify the same kind of duration, and this an endless 
 duration, can not be questioned; that there is no resti- 
 tution or salvation after the judgment, is unequivocally 
 affirmed. And certainly the connection of the clause 
 with what has preceded it, leaves little ground for the 
 opinion that either the author of this symbol, or those 
 who received it, believed in the theory of a moral resto- 
 ration between death and the judgment — of a Gospel 
 to be preached, accepted, glorified in the intermediate 
 state. 
 
 In view of all these testimonies, derived from the 
 symbolism of the first six centuries, the broad claim of 
 Farrar, or even the more cautious and limited claim of 
 Plumptre, must be taken with large abatement. Though 
 neither of these eminent advocates claims any positive 
 confessional support of the views which they respect- 
 ively represent, both lay great stress on the argument 
 e sikntio, and assume that their views were not only 
 considerably current in the earlier ages, but were re- 
 garded by the Church at large either with indiiference, 
 or at the worst with mild disapproval. Yet the sig- 
 nificant fact is, that no form of the dogma of salvation 
 after death, whether during the intermediate state or 
 subsequent to the judgment, whether universal or par- 
 tial, ever found the slightest indorsement in any symbol 
 of ancient Christianity. The significant fact is, as these 
 brief glances show, that directly and indirectly, by affir- 
 mation or by implication, this dogma was the rather 
 distinctly excluded from that Catholic Faith which, 
 except a man believe fidelifer firmitcrque, he can not, 
 according to these creeds, be saved. 
 
 Passing over the long creedless period between the 
 sixth and the sixteenth century, and studying the con-
 
 126 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 III. Testimo. fessioiis of the Reformation, Roman and 
 
 nies of Roman 
 
 CathoUc and oii- Greok and Protestant, we shall bo led 
 eutai Symbolism. ^^^ ^,^.^y similar conclusions.— And here 
 
 "\vo may first consider the symbolic teaching of the Church 
 of Rome and of Greek Christianity : 
 
 The dogma of Purgatory, as defined by the Roman 
 Catholic communion (Cone. Trid. : Sess. 6, Can. 30: Sess. 
 22, Cap. 2 : Sess. 25 :) makes provision simj)ly for bap- 
 tized church members who die in a state of relative 
 imperfection, and upon whom further disciplinary proc-. 
 esses are supposed to be requisite in order to their spir- 
 itual preparation for the holiness and the felicities of 
 heaven. Associated with this, as already stated, is its 
 conception of a Umhus infantum for unbaptized chil- 
 dren—a place not of punishment, but of spiritual ren- 
 ovation, where the original corruption of their natures 
 may be cleansed away, and where they may be made 
 ready for the heavenly state, — the leiissima damnaiio 
 of Augustine. And to this is allied the Umhus pnfrnm, 
 (Cat. Rom. i : 6) where the patriarchs and saints who 
 lived before the advent, are gathered togotlior as in 
 waiting for the full manifestation of the Lord, and for 
 their complete salvation through Him. But beyond 
 these provisions for the three classes named, the Church 
 of Rome has never gone : the dogma of an offer of 
 Christ to all the dead — all who have never had such 
 offer in this life, finds in her symbolism no Avarrant 
 whatsoever. It is indeed to her theologians rather than 
 her creeds (especially Bellarmine, De Purgat.) that we 
 look for the justification of these two supplementarv be- 
 liefs respecting the estate of unbaptized children, and of 
 the pious dead antecedent to the Gospel. Beyond these 
 reservations Anathema cunetis hereticls, and by conse- 
 quence condemnation in a form more- or less positive to
 
 ROMAN CATHOLIC TEACHING. 127 
 
 the entire pagan world, is the decree of her Councils, 
 from the days of Trent until now.^ 
 
 Nor does the Church of Rome furnish anv warrant 
 whatever for the belief in an ultimate restitution of hu- 
 manitVj such as Origen and Gregory of Nyssa affirmed. 
 Its dogma of })urgatory, originating distinctively in the 
 seventh century, sprang from the necessity for some in- 
 terpretation of the intermediate state, and from the im- 
 pression that many of its membership, dying amid re- 
 maining imperfections, must be largely unprepared at 
 death for that perfect heaven whither apostles and mar- 
 tyrs and eminent saints had directly ascended. But for 
 the multitudes wdio died in sin and out of the commun- 
 ion of the Church, nothing remained but hell — immedi- 
 ate, awful, everlasting. A^ariations in grade and degree 
 of punishment are recognized, as in the phrase of Aqui- 
 nas : Uno modo per se, alio modo per accidens, Quest. 
 98 : Art. 2. Various explanations, more or less sensu- 
 ous, of the nature of this future punishment, are also 
 recognized by Catholic authorities: Hagenbach, Hist. 
 Doct., § 209. But the teaching of Scotus Erigena, 
 quoted by Farrar, in favor of the ultimate universality 
 of redemption — mirabilis atque ineifabilis reversio — has 
 never gained currency or even recognition within the 
 Church. The awful line of Dante {Div. Comm., Canto 
 III: V. 9) expresses not merely the thcologic position 
 of the fourteenth century, but also the invariable testi- 
 mony of Rome in all later times: 
 
 Leave Hope Behind, All Ye Who Euter Here! 
 
 The dogmatic testimony of the Greek communion is 
 
 ^ MoEHLER, Sj/mbolism, p. 22. '' Ftillcn man as such is able, in 
 no otherwise save by the teaching of divine revelation, to attain 
 to the true and pure knowledge of his fallen condition," <kc.
 
 128 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 even less favorable to such teaching. In the Ortho- 
 dox Confession of the Catholic and Apostolic Eastern 
 Ciiurch, A. D. 1643, the ancient Creeds are {Quest. 2) 
 solemnly reaffirmed, with all their implications against 
 this dogma: and in the same symbol {Quest. 6G) even 
 the Roman doctrine of Purgatory is directly rejected. 
 It is trne that in the Florentine terms of reunion pro- 
 posed between the Eastern Church and the Western, 
 A. D. 1439, this doctrine was recognized, in the single 
 feature of prayers and masses for the dead, as an allow- 
 able article of belief. In the Longer Catechism of the 
 Russian Church, A. J). 1839, a like doctrine is also taught 
 {Quest. 376) in the declaration that such souls as have 
 departed in faith, but without having had time to bring 
 forth fruits worthy of repentance, may be aided towards 
 the attainment of a blessed resurrection by prayers of- 
 fered in their behalf, especially such as are oifered in 
 union with the oblation of the bloodless sacrifice of the 
 Body and Blood of Christ. But the Greek communion 
 makes no dogmatic provision even for unbaptized in- 
 fants: it even formally declares that there is no possi- 
 bility of salvation outside of the Church. It pronounces 
 all men sinful by nature as wx^li as act, declares all im- 
 penitent sinners by the invisible judgment of God cut 
 off from His Church, and consigns them immediately 
 {Quest. 383) to everlasting death — that is, to everlasting 
 fire, to everlasting torment, with the devils. No trace 
 of restitution, whether before the judgment or after, 
 whether relating to the whole or to any part of mnn- 
 kind beyond the pale of the Church, any\vhere appears. 
 What thus finds no recognition in the creeds of Rome 
 or Constantinople, gains no incidental indorsement from 
 any representative theologian of either com nninion, from 
 the age of Scotus Erigena down to our own time. With
 
 DOCTRINE OF THE GREEK CHURCH. 129 
 
 all the latitiule of opinion which the Roman Church 
 especially allows on points not absolutely concluded 
 by her formal decisions, no conspicuous teacher within 
 her fold has ever been an open advocate of restoration- 
 ism in whatever form ; no council or pope has ever 
 found it necessary to issue an official dictum against it 
 as a current speculation. The quotations adduced by 
 Farrar and Phimptre are derived wholly from the first 
 five centuries ; the former indeed claims that we owe to 
 the Middle Ages, and to the Scholastic Theology, the 
 existino; cloffma as to the endlessness of doom, and its 
 irreversibility after death. But in this particular the 
 'medieval and the modern Church has done nothing 
 more than carry out into positive form what was in fact 
 the belief of the ancient Church also. The opinion 
 that the dogma of Purgatory was invented to meet a 
 demand of the religious nature which could not other- 
 wise be satisfied, is one to which the history of Christian 
 doctrine furnishes hardly a trace of proof. 
 
 But evidence more decisive confronts us, as we turn 
 from JRoman and Oriental teaching into the broader 
 field of Protestant belief, to examine 
 specifically the standard confessions of j,^ ^1,^ eaiUest 
 the Reformation. — Here again we may Piotostant sjm- 
 
 ^ -. l)olisin. 
 
 carry with us all the force of the an- 
 cient creeds already considered, since Protestantism for- 
 mally, again and again, declared its full adherence to 
 these earlier symbols, with all their implications. Rut 
 in addition to such inferences, we shall find in these 
 confessions abundant evidence — as Plumptre admits, 
 while attributing the fact to what he calls the dark 
 shadow of Augustine — that no trace of Origenism in 
 any form found any degree of favor with the Protestant
 
 130 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 party, whether in Germany or Holland or France, or in 
 the British Isles. 
 
 The grand Confession of Augsburg, in which the sym- 
 bolism of the Reformation takes its rise, recognizes 
 throughout, in various connections and phrases, the 
 general Augnstinian doctrine as to the inherited prav- 
 ity of the race, the guilty and lost condition of man, the 
 impossibility of salvation (Art. ii) excepting through 
 the Gospel. It also recognizes (Art. ili) the mediation 
 of Christ in its true nature as a scheme of reconcilia- 
 tion and a full atonement not only for original guilt, 
 but also for all actual sins of men. It further defines 
 justification through the merits of Christ (Art. iv) as 
 an event occurring on earth and in time ; and (Art. vii) 
 associates such justification, and its consequent experi- 
 ences in the new life, with the historic Church — the 
 Versammlung aller GUliihigen, to which belong the Word 
 and the Sacraments. With these statements its defini- 
 tion (Art. xii) of repentance, as an event occurring in 
 time, and in view of the Gospel, is in entire harmony. 
 And finally, in its solemn exposition of the Judgment, 
 (Art. xvii) it declares that Christ shall raise up all 
 the dead, and shall give unto the godly and elect eter- 
 nal life and everlasting joys, but ungodly men and the 
 devils He shall condemn unto endless torments — id sine 
 fine crucientur. To this declaration is added the signifi- 
 cant clause condemning as heretical the Anabaptist:, 
 who think that to condemned men and the devils there 
 shall be an end of torments. It is to be observed here, 
 that the fact that this fixed and unending condition is 
 described as something subsequent to the judgment, by 
 no means implies that the condition of condemned men 
 and devils was changeable before the judgment; the
 
 EARLY PROTESTANT SYMBOLISM. 131 
 
 description of the historic error here declared to be un- 
 tenable, directly precludes this supposition. 
 
 jSTothing appears in the Formula of Concord, or the 
 Catechisms of Luther, or in other minor Lutheran svm- 
 bols such as the Articles of Smalcald or the Saxon Vis- 
 itation Articles, A. D. 1592, which is at variance Avith 
 the creed of Augsburg on this point. The historic po- 
 sition of Lutheranism in opposition to the notion of 
 purgatorial purification in the case of imperfect believ- 
 ers, and to prayers and masses offered for the purpose 
 of improving the condition of the dead, is from first to 
 last utterly irreconcilable with the dogma of a GosjdcI 
 to be proclaimed to mankind in the intermediate state. 
 Had such a notion found any measure of currency in 
 that period, it would certainly have been noticed in the 
 striking commentary in the Formula of Concord, (Art. 
 ix) on the Descensus ad Inferos. This Article first ad- 
 verts to the various questions which had arisen with 
 respect to this phrase; where and how our Lord Jesus 
 Christ descended into hell; whether this came to pass 
 before or after his death; whether He descended in soul 
 only or divinity only, or indeed in soul and body; 
 whether this came to pass spiritually or corporeally ; 
 and whether this article is to be referred to the j)assion, 
 or to the glorious victory and triumph of Christ. Hav- 
 ing thus stated the current theories and queries, the 
 Article proceeds to counsel that, inasmuch as the truth 
 in the case can be comprehended neither by our senses 
 nor by our reason, but is to be received by faith alone, 
 it should be believed and taught as simply as possible.^ 
 
 ^" It ought to be enough for us to know that Christ descended 
 into hell, that He destroyed hell for all believers, and that we 
 through Him have been snatched from the power of doatli and 
 Satan, from eternal damnation, and even from the jaws ot hell.
 
 132 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 Had the writers of the Formula had any glimpse of the 
 modern theory of a salvation after death to be obtained 
 through the Descensus, they would certainly have made 
 the fact manifest in this formal statement of conflicting 
 opinions. 
 
 Turning to the Reformed symbolism of the j^eriod, 
 we are led to the same result. The Zwinglian Articles, 
 A. D. 1523, while setting forth the Augustinian doctrine 
 respecting the guilty estate of man and the need of sal- 
 vation through Christ alone, and the necessity for re- 
 pentance and faith in this life, directly declare the 
 Roman dogma of Purgatory — pwgatorium post hanc 
 vitain — to be without any warrant in the Word of God. 
 Zwingli indeed refuses to condemn one who, in his so- 
 licitude for the dead, should oifer supplications to God 
 on their behalf. He also recognizes the possibility of 
 the salvation of dying infants, even among the hea- 
 then, — anticipating thus the modern doctrine that all 
 infants dying in infancy are saved by Christ through 
 the sanctifying power of the Spirit. In like manner 
 he admits that there may be elect persons among the 
 heathen, who are saved without specific knowledge of 
 Christ, and ventures the polemic affirmation that the 
 fate of Socrates and Seneca is better than that of some 
 among the popes. Yet his own essential doctrine, as 
 indicated in the Articles, is that Christ is the only way 
 to salvation for all who were, who are, or who shail 
 be, — that He is the Head of all believers, and of His 
 
 But in wliat way these things have been brought to pass, Ictus 
 not curiously inquire, but let us reserve the knowledge of this 
 thing to another world, where not only this mystery, but many 
 other things which in this life have lieen simply believed by us, 
 shall be revealed — things whicli exceed the reach of our blind 
 reason." Form. Cone ; Art. ix. See on this Art. Schaff, Creeds 
 of Christendom, 1 : 296-8.
 
 TEACHING OF THE REFORMED CREEDS. 133 
 
 Church, the true communion of saints on the earth, — • 
 and that whosoever believes in Him in this life shall 
 be saved, and whosoever in this life beiieveth not shall 
 be condemned, since all saving truth is made manifest 
 to mankind in His Gospel/ 
 
 The Theses of Berne, A. D. 1526, in like manner 
 declare that the Scripture knows nothing of a purga- 
 tory after death, and that all masses and other offices 
 for the dead are useless. The French or Gallic Con- 
 fession, A. D. 1559, and the Belgic Confession, A. D. 
 1561, contain no specific allusions to universalistic res- 
 titution in whatever form. But their general doctrine 
 respecting the guilt and doom of humanity without the 
 Gospel, respecting the Gospel as a divine oifer to men 
 in this life, and respecting prayers for the dead, are in 
 entire harmony with the Protestant position as already 
 described. The Second Helvetic Confession, A.D. 15G6, 
 declares in general the full allegiance of its adherents to 
 the orthodox and catholic faith, on these points as on 
 others, as set forth in the ancient creeds. It also affirms 
 specifically (Ch. xxv) that the faithful after death go di- 
 rectly to Christ, and need not the prayers of the living, — 
 that unbelievers are at death cast into hell, from which 
 there is no escape, — that the doctrine of purgatory is 
 opposed to the Scriptures, and to the plenary expiation 
 and cleansing through Christ. It further (Ch. xii) con- 
 demns as heretics those who teach the ultimate salva- 
 tion of all the godless; and in various phrases and con- 
 nections limits salvation distinctly to earth and time. 
 
 The Heidelberg Catechism, A. D. 1563, which has 
 commanded such general respect as a calm, catholic, 
 
 ^ For the exceptional position of Zwingli respecting the heathen, 
 see Schaff: Creeds, &c., 1 : 382-4. Also, Doknek, Hlsi. Prot. TluoL, 
 Sect. II : Ch. i.
 
 134 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 spiritual formulary of belief, falls into line at these 
 points with the antecedent Reformed confessions. While 
 it has no occasion to repeat what they had so often de- 
 clared respecting purgatory and prayers for the dead, 
 its doctrinal teachings clearly preclude not only this, but 
 every other form of universalism in the application of 
 grace. It affirms (Ans. 7) that our nature became so cor- 
 rupt through our first parents that we are all conceived 
 and born in sin, and (9) that God is terribly displeased 
 with our inborn as well as actual sins, and will punish 
 them in just judgment in time and in eternity; and also 
 (10) that His justice requires that all sin, being commit- 
 ted against His most high majesty, shall be punished 
 with extreme, that is, with everlasting punishment of 
 both body and soul. It presents (21) the Gospel as a 
 present remedy for sin, and one to be at once embraced ; 
 and (29-30) sets forth Christ as the only Savior, in 
 whom men have all that is necessary to their salvation. 
 It teaches (103) that believers are by the working of 
 the Spirit to grow into all practical holiness on the 
 earth, and are thus to begin in this life the everlasting 
 Sabbath ; and that at last (52) Christ is to cast all His 
 and their enemies into everlasting condemnation, and 
 to take all His chosen ones to Himself, into heavenly 
 joy and glory. The process of grace, as here sketched, 
 is described throughout as a process begun and carried 
 forward in time: no hint o^ a. post mortem salvation ap- 
 pears at any point. 
 
 ^yithout recurring to other continental symbols of 
 this period, we may close this portion of our survey 
 with a brief reference to the Canons of the Synod of 
 Dort, A. D. 1619, in which what has been already stated 
 receives emphatic indorsement. In this final symbol 
 (Cap. ii), the rich and immediate promise of the Gospel
 
 EARLY BRITISH SYMBOLISM. 135 
 
 is said to be offerer!, together with the command to re- 
 pent and believe, to all nations and to all men without 
 distinction, wherever the Word of God is proclaimed. 
 But the command and the offer are represented as made 
 to men in this life, so that the elect in due time may 
 be gathered together into the one Church of Christ on 
 earth. The fact that this memorable Synod was con- 
 vened, not so much to set forth the evangelical faith in 
 general as to define the five specific tenets in contro- 
 versy between the Calvinistic and the Arminian parties 
 within the common Protestantism, adds special empha- 
 sis to its incidental references to the true nature of the 
 Gospel as a scheme of grace provided for mankind, not 
 in the intermediate state, but on the earth. We find in 
 it no trace or recognition of the universalism of Origen, 
 or any other type of restorationist opinion, as either per- 
 missible in thought or current in fact. — In a word, all 
 of the long series of early continental creeds, both Lu- 
 theran and Reformed, from the Confession of Augsburg 
 down to the Canons of Dort, bear but one and the same 
 testimony: from first to last, they decisively exclude the 
 doctrine of Dorner and Nitzsch and Van Oosterzee, and 
 their English and American allies, from the circle of 
 evangelical faith. 
 
 The same conclusion will be reached upon a careful 
 survey of British symbolism from the first Scotch Con- 
 fession, A. D. 1560, down to the era of the ,, ^ ^. 
 
 ' ' V. Testimony 
 
 symbols of Westminster. — The Scotch of earUer British 
 Confession declares (Art. in) that deith sj-^boiism. 
 everlasting hcs had, and sail have power an dominioun 
 over all that have not been, ar not, or sal not be re- 
 generate from above; quhilk regeneratioun is wrochtbe 
 the power of the holie Gost, working in the hartei of
 
 13G THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 the elect of God anc assured faith in the promise of 
 God, reveiled to us in his word, be quhilk faith we ap- 
 prehend Christ Jesus, with the graces and benefites 
 promised in him. After having set forth on this foun- 
 dation the essential doctrines of religion, including es- 
 pecially the person, offices and passion of our Lord, and 
 the ministries and fruits of the Spirit as seen in the 
 good works of believers, the Confession goes on (Art, 
 xvii) to declare that, having lived out the Christian life 
 on earth, the Elect departed are in peace and rest fra 
 their labours : Not that they sleep, and come to a cer- 
 taine oblivion, as some Phautastickes do affirme: bot 
 that they are delivered fra all feare and torment, and 
 all temptatioun : As contrariwise the reprobate and un- 
 faithfull departed have anguish, torment and jjaine that 
 can not be expressed : Sa that nouther are the ane nor 
 the uther in sik sleep that they feele not joy or tor- 
 ment. In Art. XXV. on the gifts and issues of grace, we 
 have like declarations as to the relation of religion in 
 this life to the state of the soul after death, and espe- 
 cially at and after the final judgment. The Second 
 Scotch Confession, A. D. 1580, in its terrific denunci- 
 ation of all kynde of Papistrie in general and particu- 
 lar headis, enumerates as special subjects of reprobation 
 not only His cruell judgement againis infants departing 
 without the sacrament, but also His divilish messe, His 
 prophane sacrifice for the sinnis of the deade and the 
 quicke, His purgatory, prayers for the deade, and other 
 kindred errors. Both symbols are alike incapable of 
 any interpretation which would involve a recognition 
 of any form of salvation durins: the intermediate state. 
 The question respecting the teaching of Anglican sym- 
 bolism is one of special interest in view of the claim 
 broadly asserted by Farrar and Maurice, that one who
 
 EARLY SCOTCH AND ENGLISH CREEDS 137 
 
 avows himself an adherent of the Church of England, 
 may still hold and teach the dogma of post mortem pro- 
 bation, or even of the final salvation of all men, in the 
 full sense and scope maintained by Origen, The nnswer 
 to this claim must be found in a careful examination 
 of the Thirty-Nine Articles, especially in their relation 
 to the formulary of Edward YI, A. D. 1553. This pre- 
 liminary symbol contained forty-two Articled of Relig- 
 ion, and of these the last three were omitted in what 
 became under Elizabeth and still remains the authori- 
 tative confession of Episcopacy, British and American. 
 The first and second of these omitted Articles^ related 
 to the error of Psychopannychism, and of the Mil- 
 lennarians, and have no special significance in this con- 
 nection. The reason for their omission may possibly 
 be found in the decline of the heresies which they 
 were designed to controvert, or perhaps in the current 
 conviction that their insertion in such a general or 
 national confession of belief was needless. The final 
 Article declares that those also are worthy of condem- 
 nation who endeavor at this time to restore the dan- 
 gerous opinion that all men, be they never so ungodly, 
 shall at length be saved, when they have suffered pains 
 for their sins a certain time appointed by divine jus- 
 tice. 
 
 ^Art. XL. They which say that the souls of such as depart hence, 
 do sleep, being without all sense, feeling or perceiving, until the 
 day of judgment; or aflTirm that the souls die with the bodies, 
 and at the last day shall l)e raised up with the same, do utterly 
 dissent from the right belief, declared to us in holy Scripture. 
 
 Art. xLi. They that go al)out to renew the fable of heretics 
 called Millenarii, be repugnant to holy Scrijjture, and cast them- 
 selves headlong into a Jewish dotage. 
 
 For the complete text of the Forty-Two Articles, see Liturgies of 
 Edward VI; Darker Soc. Pub.
 
 138 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 Can the omission of this Article, during the reign 
 of Elizabeth, nine years later, be construed as a silent 
 admission into the circle of allowable beliefs, of what 
 had been characterized in the Article itself as a dan- 
 gerous opinion? Condemning the dogma of universal 
 salvation as applied merely to those who are called the 
 ungodly, can its scope be so broadened as to include 
 the salvation of all the heathen, and can its omission 
 justify the conclusion that purgatorial sufferings are to 
 be utilized by God for the universal restoration of hu- 
 manity? Opposing as it does the notion of a possible 
 improvement of the ungodly after a time, through penal 
 sufferings, can such omission be interpreted as a recog- 
 nition of the hope that all mankind are finally to be 
 saved, not through purgation, but through the Gospel? 
 It is true that in the Third Article of this creed it is 
 said respecting Christ, that his ghost departing from 
 Him was with the ghosts that are in prison or in Hell, 
 and did preach to the same — illisque predicavit; but the 
 object of this preaching is not at all described, Avhile 
 in other Articles the mediatorial work of Christ is rep- 
 resented as occurring specifically on the earth. Prayers 
 and masses for the dead are forbidden, on the only 
 ground possible, — that the estate of the dead is fixed 
 and changeless: and the papal dogma of purgatory is 
 directly denounced as a fond thing vainly feigned and 
 grounded upon no warrant of Scripture, but rather re- 
 ])ugnant to the word of God. In view of such evi- 
 dences, the inference that the omission of this Article 
 involves a recognition of Origenism in any form, can 
 not be justified. 
 
 Turning directly to the Thirty-Nine Articles, we shall 
 find it by no means difficult to see that they afford no 
 real shelter for such Origenism. The condemnation of
 
 THE THIRTY-NINE ARTICLES. 139 
 
 purgatory, the prohibition of prayers for the dead, 
 (Art. xxii) remain in them, as in the formulary of 
 Edward VI; masses in the which the priest Mas said 
 to offer Christ for the quick and the dead, (Art. xxxi) 
 are declared to be blasphemous fables and dangerous 
 deceits. The clause in the older creed respecting the 
 preaching of Christ to the spirits in prison, (Art. iii) 
 is significantly omitted.^ The guilt and condemnation 
 of men, although they be diligent to frame their lives 
 by the law, or the light of nature, are (Art. xviii) 
 solemnly affirmed. The name of Jesus Christ is said to 
 be the only name whereby man can be saved, and the 
 acceptance of salvation through Him is set forth as the 
 first, the immediate duty of all mankind. The judg- 
 ment of all by Christ at the last day (Art. iv) is di- 
 rectly declared, and on that judgment eternal issues are 
 said to impend. In no particular, wdiether by dcc- 
 "laration or by silence, can it justly be held that these 
 Articles leave room for the dogma of a Gospel beyond 
 the "grave. In spirit if not in form, the teaching of 
 the forty-second Art. of Edward still abides as the ac- 
 cepted doctrine of the Anglican communion : Those are 
 worthy of condemnation who endeavor at this time to 
 restore or to introduce the dangerous opinion, that men 
 are to be saved after death, Avhcther through pain and 
 suffering inflicted by divine justice; or through the proc- 
 lamation of a salvation to be realized somewhere in 
 eternity. 
 
 With these teachings, the Anglican Catechism, A. D. 
 
 ^If the omission of the xlii. Art. of Edward YI. is to be con- 
 strued as a tacit admission of the universalism which that Art. 
 condemned, why is not the omission of tlie reference to the 
 preaching of Christ to tlie spirits in prison, a proof tliat the later 
 thought of the Church had set aside that interpretation ?
 
 140 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 1549, and the Lambeth Articles, A. D. 1595, are in full 
 harmony. The Catechism associates repentance and faith 
 and the new life which the believer is required to lead 
 on earth, directly with the sacraments and ordinances 
 of the earthly Church ; so that no one can well believe 
 that repentance and faith and their consequents can oc- 
 cur hereafter, without believing also that the Church as 
 an institution, with its sacraments and instrumentalities, 
 exists substantially in the intermediate state as truly as 
 in the present life. We are also earnestly instructed to 
 pray, not only that God would keep us from all sin and 
 wickedness in the present life, but that He would pre- 
 serve lis from our ghostly enemy, and from everlasting 
 deatli. The Lambeth Articles though devoted specially 
 to the propounding of the dogma of predestination, dis- 
 tinctly represent the divine act of predestination as un- 
 folding itself within the present life and nowhere else, 
 — the number of the predestinated, the condemnation of 
 the reprobate, the exercise of saving faith, justification, 
 and perseverance, all being experiences realized historic- 
 ally on the earth and among men. And in the same tem- 
 per the sure and necessary damnation of men at death, 
 in view of their earthly impenitence and unbelief, is de- 
 cisively affirmed, even to the extreme of reprobation. 
 
 The L'ish Articles of Religion, dated A. D. 1615, and 
 bearing the imprima'tur of the learned and venerable 
 Archbishop Ussher, are in still wider contrast with the 
 (conception of a Gospel to be preached after death. Not 
 merely at the point of the divine decrees, but as to the 
 full and the guilty estate of man before justification, and 
 to the nature of justification, and its proper application 
 in the present life, these Articles distinctly and impera- 
 tively rule out this false hope. Their doctrine of faith, 
 of sanctification, of the fear and service of God, contem-
 
 TEE IRISH ARTICLES OF RELIGION. 141 
 
 plates all these, not as experiences possible in a future 
 state, but as experiences to be attained and verified on 
 earth. The New Testament (83) is a message full of 
 grace and truth, bringing joyful tidings unto mankind; 
 and on the manner in which mankind receive that mes- 
 sage in this world, (31) their eternal condition is repre- 
 sented as depending. It is said (101) that after this life 
 is ended, the souls of believers be presently received 
 into heaven, there to enjoy unspeakable comforts, while 
 the souls of the wicked are cast into hell, there to en- 
 dure endless torments. And it is decisively added (102) 
 that the doctrine of the Church of Rome concerning 
 Limbus Patrum, Limbus Puerorum, Purgatory, Prayer 
 for the Dead, ... is vainly invented, without 
 all warrant of Holy Scripture : yea, and is contrary 
 unto the same. This strong and clear symbol is thus 
 in entire concord with the Thirty-Nine Articles, and in- 
 deed with the body and substance of the best Anglican 
 Theoloffv from the era of the Reformation down to our 
 own time.^ 
 
 ^ See Spirits in Prison : app. on the Wider Hope in English The- 
 ology. Professor Plumptre here gathers up diligently the some- 
 what scant evidences of universalistic opinion, to be found in the 
 Cambridge Platonists, in Jeremy Taylor, in Tillotson and Burnet, 
 and eminently in Bishop Butler, whom lie seems especially desir- 
 ous to claim. In each case, and conspicuously in that of Butler, 
 the proof is palpably insufficient. The argument is largely one 
 from silence, or from possible inference, rather than direct quota- 
 tion. The attempt to identify Butler with restorationism will seem 
 strange indeed to those who are familiar with his profound rea- 
 fionings respecting punishment, and even future and eternal pun- 
 ishment, as a necessary doctrine of Natural Theology. Careful 
 examination of the Analogij will make clear to any one the convic- 
 tion that, while the nature of his discussion rendered it needless 
 for that great author to say nmch on the topic here in question, 
 tlie principles laid down by him imperatively rule out the dogma
 
 142 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 The position of the Confession and Catechisms of 
 Westminster as a final consummation of the long series 
 
 VI. Testimony ^^ crccds Originating in the Reforma- 
 of the Symbols of tlon, ov flowcring forth from it, justifies 
 
 Westminster. ^ i i • /> • ^ j , i 
 
 the laying ot special stress upon the 
 teaching of these Presbyterian symbols in the matter 
 under discussion. — It may be added that, while they 
 were the substantial embodiment of the Reformed Con- 
 fessions and Articles which had preceded them in time, 
 they were also in themselves more comprehensive and 
 elaborate, and on many matters of this class more defi- 
 nite and authoritative. Their wide acceptation also, 
 not only in the British Isles, but in many other lands, 
 and their present prominence as representing the belief 
 of a very wide section of Protestantism, may be re- 
 garded as adding special significance and value to their 
 declarations. 
 
 Respecting the fallen estate of man, and his need of 
 such a remedy as the Gospel during the present life, 
 these symbols are both distinct and emphatic. Like the 
 Irish Articles, from which indeed they largely sprang, 
 they teach that God regards the race as sinful and in a 
 deep sense guilty even before actual transgression, and 
 in a still deeper sense sinful and guilty after actual 
 transgression commences. They declare, not merely 
 that the rejection of Christ and His grace is the crown- 
 ing sin of humanity, but also (Ch. xv: 4) that there is 
 no sin of man so small but it deserves damnation. In 
 the Chapter on the Law of God (xix) we are taught 
 that the Law can only convict and condemn even the 
 most virtuous of mankind : and elsewhere (x: 4. L. C. 
 
 of a Gospel after deatli. It is hardly credible tliat such a belief 
 had any place in his thought. — See Farrah, Eternal Hope: Excur- 
 sus I.
 
 THE WESTMINSTER SYMBOLS. 143 
 
 93-96) that those Avho be ever so diligent to frame their 
 lives according to the light of nature — at least where 
 such persons have the opportunity of knowing the his- 
 toric Christ — can not be saved. It is said further, (ix: 
 3) that man by his fall has lost all ability of will to any 
 spiritual good accompanying, or involving or bringing 
 with it, salvation ; and that, even where the knowledge 
 of the historic Christ has been received, (x: 1-2) men 
 will never embrace Him without the gracious ministra- 
 tion and aid of the Holy Spirit. All mankind are said 
 (L. C. 27-29) to be even by nature children of wrath, 
 slaves to Satan, under the divine displeasure, and liable 
 to punishment. 
 
 On this ground, the Gospel is to be everywhere set 
 forth, under the Christian dispensation, as the only and 
 the effectual remedy for the sins of the world, (vii: 6) 
 and as a remedy applicable on earth, and worthy to be 
 proclaimed in its fullness, evidence, and spiritual effi- 
 cacy, to all the nations of men. Christ is also described, 
 (viii: 1, 6) as a Mediator for our humanity, and his me- 
 diation as an event occurring in time, (L. C. 59) and 
 manifesting its efficacy in time. So in the Chapters 
 following, (x-xv) effi?ctual calling, justification, adop- 
 tion, sanctification, saving faith, repentance unto life, 
 are described as experiences to be obtained, not here- 
 after, but here — in this present state of grace and pro- 
 bation. The notion that mankind are innocent until 
 they have manifested their moral disposition by the 
 conscious rejection of Christ and his Gospel, and the 
 consequent notion that this Gospel must be made the 
 instrument of a gracious probation hereafter to all those 
 ■svho die in ignorance of it, are thus alike decisively ex- 
 cluded : they can not possibly be harmonized with the 
 Westminster teaching.
 
 144 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 In like manner death is represented in these symbols 
 as a final and decisive experience, terminating once for 
 all the opportunity of grace. They exclude the notion 
 of conditional immortality, an immortality not belong- 
 ing to the natural man but received through grace, by 
 the assertion (vi : 2) that man is made in the image of 
 God, with a reasonable and immortal soul; and by the 
 declaration in connection with death (xxxii: 1) that 
 the soul after death, having an immortal subsistence, 
 immediately returns to God who gave it. They also, 
 in the same chapter, exclude the notion of an uncon- 
 scious slumber of the soul during the intermediate state, 
 by tlic direct affirmation tliat the soul at death neither 
 dies nor sleeps, — is not unconscious, but active in in- 
 telligence and feeling, and fitted every way to its new 
 sphere and state of unending being. What that state 
 and sphere are, we are taught in the further declara- 
 tion, that the souls of the righteous are received at 
 once into the highest heavens, where they behold the 
 face of God in light and glory, and where they wait for 
 the full redemption of their bodies ; also, that the souls 
 of the wicked are at death cast into hell, where they 
 remain in torments and utter darkness — reserved to the 
 judgment of the great day ; L. C. 85-6 : S. C. 37. 
 These expressions certainly imply absolute changeless- 
 ness in the two conditions thus graphically described; 
 and tlie biblical texts quoted in confirmation are capa- 
 ble of no other interpretation. But the Confession still 
 further puts the question at rest by the direct state- 
 ment, primarily intended to exclude the Romish error 
 as to purgatory, but in fact shutting out hardly less 
 conclusively the opinion here discussed ; that besides 
 these two places for souls separated from their bodies, 
 the Scripture acknowledgeth none.
 
 THEIR PARTICULAR TEACHINGS. 145 
 
 The langu.ago of these symbols (xxxiii: 1-2) in re- 
 gard to the commitment of all judgment unto Christ, 
 to His second visible coming to the earth at the end 
 of the world (viii : 4) in order to execute judgment, 
 and to the nature and issues of that judgment through- 
 out an unending eternity, is in full harmony Avith these 
 strong declarations. That there is to be no Gospel for- 
 evermore, among the unrighteous dead on whom the 
 verdict of the judgment has been j) renounced, is very 
 clear. Over against the vitam ceternam indicated in the 
 creed of Nicsea, stands the ignem ceternnm described with 
 such solemnity in that ancient symbol ; and unchancje- 
 ableness and absolute endlessness are to be affirmed of 
 the fire that punishes, exactly as they are affirmed of 
 the life of the just — full, glorious, everlasting. It is 
 also said, not that men are judged according to decis- 
 ions respecting Christ which they may have reached 
 during their intermediate condition, but (xxxiii : 1) 
 in the very phrase of Paul, according to what they have 
 done in the body, — their acts and dispositions in this 
 life beino; the final and the decisive test. We are in- 
 deed taught that this judgment is to be just and dis- 
 criminating, and even tender, — each soul giving account 
 of itself, and being estimated equitably according to its 
 own deeds, light, opportunity while in this state of pro- 
 bation. The popular fancy of an indiscriminate assign- 
 ment of all classes and conditions of men, the ignorant 
 and young, infants and heathen, equally with the most 
 enliij-htened and obstinate transgressors, to one and the 
 same form and degree of suffering and penalty, is care- 
 fully ruled out by these symbols, as it is also repugnant 
 to our moral feeling and contrary to Scripture. But 
 the absolute changelessness of the estate to which that 
 judgment assigns each soul, whatever its relative grade
 
 146 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 of guilt or desert, is as fully affirmed here as it is in 
 the Word of God. We see through the solemn light 
 of that sublime scene nothing resembling a change in 
 the character or condition of humanity forever and for- 
 ever. We are therefore taught (L. C. 90) that after 
 this event the mediation of grace ceases finally, and 
 Christ, in the terse phrase of the Irish Articles (104) 
 shall deliver up the kingdom to his Father, and God 
 shall be all in all, — not in the sense of having actually 
 saved all mankind either through the Gospel or without 
 it, but in the ultimate sense of having His equitable 
 sway established eternally, alike -over the holy and the 
 lost. 
 
 In respect to children dying in infancy, and all other 
 persons described as being incapable of being outwardly 
 called by the preaching of the Word, the Westminster 
 Confession (x : 3) declares that they are regenerated and 
 saved by Christ through the Spirit who worketh when 
 and where and how he pleaseth. This declaration is 
 indeed limited to elect infants, or the children of true 
 believers, but this limitation is not to be construed into 
 an affirmation that the children of others than believers 
 are eternally lost. The compilers of this well poised 
 creed were probably not prepared to make any declara- 
 tion on this broader point; they were wisely silent on 
 a problem where the light of Scripture seemed to be dim, 
 and where they perhaps could not have agreed among 
 themselves. They were in fact answering, as the Synod 
 of Dort had answered before them, an accusation 
 broadly urged against the Calvinistic party, as we learn 
 from the Conclusion appended to the Canons of Dort, to 
 the effect that they held that many children of the faith- 
 ful arc torn, guiltless, from the breasts of their mothers, 
 and tyrannically plunged into hell, notwithstanding their
 
 THE SALVATION OF ELECT INFANTS. 147 
 
 baptism and the prayers of the Church iu their behalf. 
 It was in reply to this monstrous charge, that the Synod 
 (Cap. i: Art. 17) testified that the children of believers 
 are holv, not bv nature, but in virtue of the covenant 
 of grace, in which they together with their parents are 
 comprehended ; and that godly parents have no reason 
 to d(Hibt of the election and salvation of their children 
 whom it plcaseth God to call out of this life in their 
 infancy. Thirty years afterward, the Assembly of West- 
 minster, in the same spirit, and in view doubtless of 
 like allegations current in Britain as on the continent, 
 made their cognate declaration as to elect infants, — ap- 
 pending to it the delicate allusion to other persons — 
 not pagans, but imbeciles and insane — who are incapable 
 of being outwardly called. 
 
 It should be freely admitted that this language, thus 
 historically interpreted, does not solve the broader prob- 
 lem. It is also to be admitted that many Calvinistic 
 divines of that period, and of the century following, 
 went, so far as to affirm positively the damnation of in- 
 fants not born within the covenant of grace. But it is 
 obvious that, whether the Assembly limited this phrase 
 absolutely to the offspring of elect parents, or included 
 in it, as some of them doubtless did, others chosen and 
 set apart by the gracious wisdom of God unto salva- 
 tion, they agreed in teaching that, through the medi- 
 atorial work of Christ made available iu their behalf, 
 such children were — not merely given a chance to hear 
 of Him and possibly believe on Him in a future state, — 
 but the rather graciously led forth into the immortal 
 life as sanctified soids from the outset, to be divinely 
 trained by methods unknown to us into perfection of 
 character like that of Christ himself The declaration 
 that the Holy Spirit worketh when and where and how
 
 148 TEE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 He pleaseth, "was doubtless intended to indicate that 
 mysterious process by which such little ones are cleansed 
 in the very article of death from all pollution of their 
 nature, tenderly biased toward holiness as our first 
 parents were, and thus fitted at once, not for a proba- 
 tion in eternity, but for a holy and blessed residence 
 with the Lord forevermore. 
 
 Such is the current belief of nearly all Avho now ad- 
 here to these careful, balanced, profound, spiritual 
 symbols. Protestantism of this type does not accept 
 the bare notion that what is done fi)r infants dying in 
 infancy, is simply to let them grow into conscious re- 
 sponsibility in the intermediate state, so that at some 
 time in that future condition they may consider and 
 decide the question of character for themselves. Exist- 
 ing Calvinism rather holds a far higher view, — that by 
 processes deeper than conscious volition, and antecedent 
 to all moral choices, such children are saved at death, 
 even before responsible action commences, and so enter 
 upon a life not of option and testing, but of holiness 
 instant and above all change.^ And it is not an un- 
 warrantable stretch of such current belief, to express 
 the hope that all infants dying in pagan as well as in 
 Christian lands — a vast multitude, constituting a large 
 majority of the human race, are thus saved through the 
 Spirit from the sting of spiritual death, and are set 
 
 ^On the proper interpretation of this clause see Mitchell, TFesi, 
 Assembly, p. 397. Also, jis to the historic position of Presbyterian- 
 ism, HomjE, Theol. ; Vol. iii ; ()05. Also, Krauth, Canservalive 
 !!(/., p. 434, for the narrower interpretation. Poem of Rev. IMichael 
 AVijr^lesworth, Ihii/ of Doom, published A. D. l(iG2, in whicli the 
 ilaiiniation of infants not elect is defended. See also Presbyterian 
 Review, April, 1887, on the AVestminster doctrine as to the Salva- 
 tion of Infants— an interestiu<^ historical exposition, yet incon- 
 clusive on the main ix)int.
 
 STATE OF THE PAGAN WORLD. 149 
 
 forth in the immortal life from the outset under in- 
 fluences and conditions which permit the development 
 of their sanctified nature into immediate perfection, 
 without any thing resembling what we call probation. 
 Respecting the state and prospects of the pagan world, 
 these symbols justify indeed but slight affirmation. We 
 are faithfully taught that the condition of man by nat- 
 ure is one of condemnation, and that there is for man 
 in any part of the world no salvation except in Christ. 
 But for the dead, we are forbidden (L. C. 185) to oifer 
 prayer; supplication for those who have committed the 
 sin against the Holy Ghost, even while such persons are 
 alive, is also forbidden. But prayer is enjoined in the 
 same sentence, in the broadest form, for all other sorts 
 of men living, or that shall live hereafter; — for the 
 overthrow of the kingdom of sin and Satan, (L. C. 191) 
 and the propagation of the Gospel throughout the 
 whole world. The kingdom of grace, in contrast with 
 the kingdom of Satan, is (S. C. 102) to become univer- 
 sal ; and Christ is yet to reign (L. C 53) over all the 
 heathen races, subduing our humanity unto Himself. 
 The breadth and sweep of the Westminster teachings 
 in regard to the historic growth, ecumenical relations, 
 and ultimate universality of the Gospel, have too often 
 in the interest of partisan interpretations been sadly 
 ignored. Over against the limiting doctrine of election, 
 the Confession and Catechisms carefully place in clear 
 antithesis, the consummating doctrine of a Gospel for 
 man as man, the world over. Yet we are nowhere 
 taught that the mediatorial work of Christ extends be- 
 yond the boundaries of the present life. The inter- 
 pretation of the phrase, He descended into hell (L. C. 
 50) as signifying simply that He continued in the state 
 of the dead, and under the power of death, is conclusive
 
 150 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 against the opinion that He went into Hades, there to 
 institute another Gospel or anotlicr dispensation, for 
 those who had not heard of Him in the present life. 
 Beyond these suggestions tlic symbols leave the prob- 
 lem of the pagan world, with all its perplexities, sub- 
 stantially where the New Testament leaves it, — mean- 
 while enjoining upon all believers the duty of laboring 
 and praying steadfastly for that great, sad world as if it 
 really were lost. 
 
 A brief glanc? at somo of the more recent creeds and 
 
 confessions of evaugclical Christendom may serve still 
 
 further to confirm the conclusion al- 
 
 of more Modern roady iu vicw. — Tlic Savoy Confession, 
 Symboiis.«. ,^_ jy jp^-g^ ^^,^g j^gj.^^ ^^ l^^^^ll iniportant 
 
 elements of doctrine, identical with the Symbols of West- 
 minster, and must be interpreted as a further affirma- 
 tion of the same position on this point as on others. 
 Th3 Waldcnsian Confession, A. D. 1655, presents the 
 same view of humanity as corrupted and condemned 
 through the fall, and of the plan of salvation as a reme- 
 dial scheme applicable on earth and iu time. The im- 
 pressive Litany of the Moravian Communion, A. D. 
 1749, representing the best belief as well as experience, 
 of continental Protestantism in the next century, suggests 
 no other teaching, even by remote implication. The 
 Methodist Articles of Religion, A. D. 1784, which at 
 many points follow so closely the Anglican Articles, 
 agree with these in denouncing purgatory, with its asso- 
 ciated errors, as a fond tiling vainly invented, and 
 grounded on no warrant of Scripture, but repugnant to 
 the Word of God. They also declare the sacrifice of 
 masses for the dead to be a blasphemous fable and dan- 
 gerous deceit. In their descriptions of the Gospel, they
 
 MORE MODERN SYMBOLISM. 151 
 
 adhere closely to the conceptions and also to the language 
 current in Protestantism from the era of the Augsburg 
 Confession ; justification, good works, repentance, salva- 
 tion by grace, are all described in them as events of 
 earth and time. 
 
 What the seventeenth and eighteenth centuries thus 
 agree in holding, the evangelical symbols of our own 
 time. Continental, British, American, without an ex- 
 ception corroborate. Critical study of these formula- 
 ries of existing faith will make it manifest to every 
 mind, that the dogma of salvation after death has no 
 more actual warrant in them, though it be less directly 
 eliminated or condemned, than the Roman dogma of 
 purgatory. The hope that the Gospel is preached or is 
 to be preached in the other world, is, thougli less for- 
 mally yet as truly precluded in them, as are prayers 
 or the saying of masses for the dead. The claim that 
 this hope is not contra-confessional is therefore one 
 which it seems, in view of these testimonies, impossi- 
 ble for the candid mind to admit : the plea that it is 
 extra-confessional is hardly less invalid, when consid- 
 ered in the convergent light shed on the great problems 
 of the future by recent as well as by the older canons of 
 belief. Origenism, in a word, has no more place in the 
 symbolism of modern or current than of ancient Chris- 
 tianity. Whether it be in itself true or false, there can 
 be little doubt that the consensus of the creeds of all 
 the ages is decisively against it. 
 
 Nor can the argument derived from these symbolic 
 testimonies be impaired by describing this dogma as a 
 historic opinion, an allowable affirmation, so far cur- 
 rent and accepted within the Church, as to render con- 
 fessional condemnation impracticable; or as so slight and 
 incidental a speculation as to call for no formal recog-
 
 152 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 nition from the Church. The first defense can not be 
 justified from the records of Christian history in either 
 earlier or later times. For while individual minds iiere 
 or there, from Origen down to Dorner, have held this 
 dogma, the decisive fact is that no branch of the Church 
 of God lias ever held or countenanced it as an integral 
 factor in its organic belief. And the reason for this fact 
 is surely not to be found in the theory that the Church 
 has been afraid, in view of the currency gained by the 
 dogma, to express the condemnation which it has been 
 constrained at heart to cherish. The second defense is 
 equally untenable. For, if the dogma were true and 
 were sufficiently verified, it could never have been re- 
 garded by the Church as slight or insignificant. I^ong 
 ere this, its tremendous implications would have been 
 found spreading their cancerous roots through the en- 
 tire organism of Christian belief: its sweeping demands 
 would have carried with them sooner or later a recon- 
 struction of Christian theology at a hundred points. 
 If the Church has refused to give this dogma confes- 
 sional recognition, it must therefore be for some other 
 reason than that it is nothing more than a slight, the- 
 oretic, uninfluential speculation. 
 
 If it be said that this opinion is altogether modern, 
 and is not recognized in Christian Symbolism because 
 it is a })roduct of the present age, a new discovery and 
 evolution of divine truth, then the plea of its chief 
 English advocates must be altogether abandoned, and 
 the opinion be frankly confessed to be a novelty un- 
 known hitherto to historic Christendom. But in this 
 view another strong presumj)tion is at once raised 
 against it on the general ground, that what has not 
 been discovered by Christian theology for eighteen 
 centuries is not likely to be true, and on the specific
 
 CONCLUDIXG VIEW. 150 
 
 ground that Christian Synibolism, if it has not con- 
 demned the error itself, has on one side openly con- 
 demned other errors clearly cognate with it, and on 
 the other has positively affirmed a series of beliefs 
 which are in visible and irreconcilable antagonism 
 with it. Were the dogma scripturally and philosoph- 
 ically sound, it is hardly conceivable that it should 
 not have gained symbolic recognition ere this : the 
 resolute refusal of the creeds of Christendom to own 
 relationship wdth it, or stretch their protecting wings 
 over it, is surely a distinct and swift witness against 
 its legitimacy and its worth. 
 
 Terminating at this point our cursory survey in this 
 broad field, the I'esults may be summed up in the fol- 
 lowing conclnsions : 
 
 That the dogma of a salvation after death, to be 
 secured through the oflPering of Christ and the procla- 
 mation of the Gospel in His name to infants and im- 
 becile persons, to the heathen nations, to all who have 
 not adequately heard of the Redeemer in this life, is 
 one which has gained recognition in no creed of Chris- 
 tendom, from the earliest ages dovv^n to our own time : 
 
 That the failure to obtain such recognition can not 
 be explained, either on the theory that this dogma is a 
 mere speculation of insufficient importance to be noted 
 in any creed, or on the theory that it has always been 
 an allowable opinion, so harmless or so nearly accurate 
 and sound, as to call for no confessional condemnation : 
 
 That in fact, by strong protest against kindred forms 
 of error, by direct implication, by the assertion of posi- 
 tive truths and doctrines entirely incongruous witli this 
 dogma or hostile to it, and in other kindred ways, the 
 symbolism of the Church, ancient and modern, Greek
 
 154 THE WITNESS OF CHRISTIAN SYMBOLISM. 
 
 and Roman and Protestant, has arrayed itself distinctly 
 and invariably against this opinion : 
 
 That a distinct growth of doctrine may be recognized 
 in this snrvoy of the Christian canons of belief, not to- 
 ward this opiui.m, but obviously and strongly against 
 it; and that it is from Protestantism, and Protestant- 
 ism in its most elevated and spiritual forms, that the 
 doirnia receives its most decisive condemnation : 
 
 And finally, that the attempt to introduce this dogma 
 into the accepted creeds of Christendom would require 
 not only a reconstruction of these creeds at many vital 
 points, but in fact an abandonment or extensive mod- 
 ification of some of their most essential doctrines, — a 
 new theology thus growing into confessional form, not 
 by the development and expansion of preceding con- 
 fessions, but on their ruins, or through such revolution- 
 ary transmutations as would leave but little else tlian 
 the fragments of the Old Faith.
 
 CHAPTER V. 
 
 THE WITNESS OE CHRISTIAN THEOIOGY. 
 
 Two other tests of the dogma of Salvation after Death 
 remain to be considered, — that which is drawn from a 
 careful study of this dogma in the light thrown upon 
 it from Christian Theology ; and that Avhich may be 
 derived from the broad field of Christian experience. 
 AVhile the tests of Scripture, specific and general, and 
 of historic Symbolism, as already presented, are indeed 
 quite sufficient to justify the rejection of this dogma as 
 an article of Christian belief, that rejection may be 
 made yet more prompt and more imperative, if we sub- 
 ject it to these further forms of testing. In the pres- 
 ent chapter, only the first of these will be introduced — 
 the witness of Christian Theology. 
 
 Two very diverse positions are assumed at this point 
 by the advocates of the dogma in question. The first 
 describes it as a mere sentiment, a simple speculation, 
 a problem in exegesis, an allowable form of opinion, 
 but sometliing of small theologic moment, unimportant 
 in its influence on religious thought as well as action, 
 and quite admissible as a simple theory into the large 
 circle of incidental and unconfessional beliefs. The sec- 
 ond describes it rather as the foremost premonition or 
 manifestation of a new theology, — having in itself vast 
 revolutionary power, and destined to exert a strong 
 formative influence on the opinions and teachings of 
 the Church of God henceforth. The characteristic feat- 
 ures of the new theology which is to be reared on this 
 
 (155)
 
 156 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 basis are definitely given : the necessity for it is strongly 
 affirmed, and its growth and success in the near future 
 are said to be assured. It is to be a theolofjv of reason 
 rather than dogma, and eminently of intuition rather 
 than logic, — a theology in which an original mode of 
 interpreting Scripture is to figure largely, and the Bible 
 is to be studied and expounded as a literature, rather 
 than in the technical methods now current, — a theology 
 in which less is to be made of the individual soul, and 
 more of the race, and in which the natural sciences and 
 the wider study of man, and what is vaguely described 
 as the religion of humanity, are somehow to be utilized 
 in working out a large and beneficent reconstruction of 
 all existing dogmas, — a theology in which eminently a 
 new and fresh and rational eschatology, including espe- 
 cially this dogma of post mortem probation and salvation, 
 is to be a central and even crowning characteristic. 
 
 Of these two descriptions there is reason for believing 
 that the second expresses much more nearly the essen- 
 tial fact. It requires indeed but slight observation to 
 perceive that, from the nature of the case, this opinion 
 can never hide itself permanently in the cloister or the 
 school, as a mere speculation, — that, at least in such a 
 country as this, it must cither live an evanescent life as 
 one among the thousand fanciful notions current among 
 us, or assume practical form, and claim the right both 
 to regulate thought, and to influence the practical ac- 
 tivities of the Church. Nor can any one easily doubt 
 that a full acceptance of this dogma as a practical opin- 
 ion, must and will carry with it very wide, even revolu- 
 tionary, changes in the current dogmatic belief and teach- 
 ing. Once admitted as a Christian doctrine, securely 
 established on scriptural and philosophic grounds, that 
 dogma wouM at length compel, as we have indeed al-
 
 FUTURE PROBATION AND ORTHODOXY. 157 
 
 ready discovered in our survey of existing Symbolism, 
 a thorough reconstruction of the great fabric of Chris- 
 tian Theology at almost every cardinal point— the char- 
 acter and plan and methods of God, moral government 
 and sin and guilt, the mission of Christ and the scheme 
 of grace, the idea as well as the range of salvation, 
 all demanding together such definition and readjust- 
 ment as shall bring them into harmonious conjunction 
 around this new constructive and determining principle. 
 
 In approaching this branch of the subject under dis- 
 cussion, the more general relations of this ojjinion to 
 what mav be termed Christian Ortho- 
 
 -, „ ■ , , . , . I. General Re- 
 
 doxy, nrst demand our consideration. — lations of tins 
 Here we are at once confronted by the Dogma to ciuis- 
 
 •^ tian Orthodoxy. 
 
 positive and earnest claim to orthodoxy 
 of those who represent this dogma. The Continental 
 school, whose chief representatives are found in Mar- 
 tcnsen and Dorner, may indeed be said to have had 
 this claim in some fashion admitted, — at least so far as 
 this, that its teaching, v.'hilc failing to secure any ex- 
 tensive acceptance, has never yet called forth any form 
 of ecclesiastical or popular condemnation. In Germany 
 the doirma has indeed retained the character of a the- 
 ologic hypothesis or an exegetical riddle, to an extent 
 Avhich would be impossible in any other country, and 
 for this reason has had little occasion to face the ques- 
 tion whether it can by any possibility be harmonized 
 with those clear and strong symbols which have come 
 down to the German Church as its choicest heritage 
 from the Reformation. The English school has in- 
 sisted tenaciously on a decided harmony between its 
 teaching and the Thirty-Nine Articles, — claiming espe- 
 cially that, by the omission of the forty-second Article
 
 158 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 from the Creed of Edward YI., room was distinctly 
 made for the opinion which it advocates. Notwith- 
 standing the opposite opinion of leading minds in the 
 Established Chnrch, and the adverse decisions of En- 
 glish ecclesiastical courts, this claim is still, even pas- 
 sionately, urged. Unofficial indorsement by prominent 
 divines, from Cudworth and Jeremy Taylor down to 
 men still living, is also claimed with a degree of confi- 
 dence hardly justified by the somewhat scant evidences 
 adduced.^ 
 
 The Am.erican school has sought like immunity in 
 the presence of kindred difficulties. The phrase. Pro- 
 gressive Orthodoxy, has been specially selected by some 
 of its leading representatives, as an accurate description 
 of their special tenet, when studied in its relationship 
 to existing orthodox thought. The new dogma, with 
 its cognate opinions and suggestions, is alleged to be in 
 no sense a retrocession backward or downward, or even 
 a departure at any angle however slight from the his- 
 toric, evangelical fiith. They affirm it rather to be 
 simply a forward and upward movement along the lines 
 of what has already been received and accepted as the 
 Christian belief — a movement which does not subvert 
 at any point the foundations of the faith, but which 
 the rather carries the acknowledged principia of Chris- 
 tian belief on toward new, legitimately inferential and 
 spiritually important results. Another representative 
 writer first defines orthodoxy as the continuous histor- 
 ical development of the doctrine of Jesus and his disci- 
 ples; and then claims to be in the direct line of such 
 development, even while putting himself in distinct oppo- 
 
 1 ]\Iaurice, Theol Essays, Concluskin. Fakhar, Eternal Hope, 
 Preface. Plumptke, Spirits in Frison: App. The Wider Hope in 
 English Theology.
 
 IS THE DOGMA ORTHODOX? 159 
 
 sition to this doctrine as now cherished by tlie Church, 
 on points as vital as the character and government 
 of God, the atonement, the work of the Spirit, the judg- 
 ment and retribution. And still another insists on 
 defining the new theology as a direct outgrowth of the 
 old, and a large improvement upon it, while asserting 
 that doctrines now regarded as substantial parts of or- 
 thodoxy are mere reflections of the social conditions in 
 which they were formulated — more specifically, that such 
 doctrines as divine sovereignty, total depravity and the 
 atonement, are shot through and tlirough with colors 
 drawn from the corruptions of Roman society. He tells 
 us that while the Bible may have furnished casual texts 
 which justify our holding these theologic conceptions, 
 it did not furnish the conceptions themselves; and that, 
 if the Bible had been used rather to supply concep- 
 tions of doctrine in some more generic and spiritual 
 way, we would not have what now goes for orthodoxy.^ 
 In view of such claims, it is incumbent upon us to 
 
 iPficxiRESsivE Orthodoxy, Introduction, pp. 5-9. Smyth, Or- 
 thodoxy of To-Day, Introduction. Muxger, Freedom of Faith, The 
 New Theology. 
 
 The objection urged somewliat vehemently against building up 
 a theology from occasional texts, though deserving of some atten- 
 tion, may easily be carried too far. Those who oftenest urge it, as 
 if the orthodox methods of attaining truth from the Scriptures 
 Avere thoroughly vicious, or at least wholly inadequate, should 
 themselves be well guarded against inconsistency at this point. 
 For example, writers who can gravely quote the i)ractical address 
 of Zachariah (9 : 11-12) to the people of Israel as prisoners of hope, 
 waiting for deliverance through a coming Messiah, as if it were 
 somehow connected with the spirits in prison referred to by Peter, 
 or with the inhabitants of the intermediate state generally, ought 
 to be slow in criticising a theology which has been structurally de- 
 veloping, century after century, tlirough the careful and faithful 
 study and utilizing of every suggestion or hint, every line or letter, 
 found within the Divine Word.
 
 160 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 inquire how far these new teachings are truly orthodox — 
 how far they are in harmony with what is included gen- 
 erically under the phrase, Christian Theology. That 
 phrase describes or indicates to us the vast body of truth 
 concerning God and man, sin and salvation, which has 
 during the ages originated and matured into form, not 
 from a few texts here or there, but irom the very body 
 and substance of the Scriptures, and which has progres- 
 sively expressed itself, not merely or even mainly in 
 Christian symbolism, but much more extensively in the 
 writings of learned men, in the utterances of ten thou- 
 sand pulpits, and in the practical convictions of the 
 great multitude of the faithful. This is not some par- 
 ticular type of theology, such as the Augustinian, the 
 liUthcran, the Arminian ; it is rather that great evan- 
 gelical System of Doctrine, in whose grand, deep, celes- 
 tial verities converted men of all schools and sects are 
 more or less consciously agreed. Nor is this the the- 
 ology of some past age, handed down to the present as 
 if it were a dric^l and brittle crust of do^ma — as one 
 of these writers describes it — kept over, and without 
 either life or jiower of growth ; it is rather a living 
 system at this hour, intelligently believed in and ten- 
 derly cherished by the Church of God, as embodying 
 whatever is essential to biblical and saving Faith. 
 Such is Christian theology — Christian orthodoxy. On 
 the other hand, we see a specific dogma, pronounced by 
 some of its advocates to be a mere opinion or convic- 
 tion, of slight import in itself, and involving no conse- 
 quences of importance to theology in general, but de- 
 clared by others to be the foremost representative of a 
 great forward movement in Christian thought which is 
 destined to revolutionize current conceptions of doctrine 
 at a hundred points, and whose ultimate issue is to be
 
 PROBA TION A^D MORA L GO VERNMENT. 161 
 
 a New Theology, radically unlike the Old, not merely 
 in method and spirit, but also in the substantial truth 
 which it shall incorporate and represent. What is the 
 real relation of the dogma to the system ? Is it the re- 
 lation of the consummate blossom, ruddv and fraarrant, 
 to the rose whose matured ]ife it has somehow cauuht 
 and so wondrously embodied? Is it the relation of the 
 subtle exhalation, dank and malarious, to the luxuriant 
 soil which emits it as a poison in the night? 
 
 The careful tracing out of the particular influences 
 and issues of the doctrine of a Salvation after Death, 
 as here considered, would recjuire much larger space 
 and range of inquiry than are contemplated in the pres- 
 ent discussion. What has been already said, will go 
 far toward rendering less urgent such particular exam- 
 ination. For the rest, some further elucidation of points 
 already in sight, together with some additional sug- 
 gestions respecting certain theological connections and 
 bearings of the dogma in question, will probably be all 
 that is demanded by a discussion, mIiosc aim is prac- 
 tical rather than speculative. Of necessity, even so 
 cursory an inquiry will also involve some further ex- 
 position of the Christian doctrine itself as to those 
 great realities for whose solution the hypothesis of a 
 j)ost modem probation has been devised. 
 
 What is the relation between this hypothesis, and the 
 Christian Theology concerning God? — Without revert- 
 ing to what has been said respectins: the 
 
 ''. 1 O Ij_ Probation 
 
 divine character and ways, and the par- ami nioiai oov. 
 ticular attributes of God such as love ^••"'"•^^"*- 
 and justice, we may here contemplate Him simply in 
 His two gi'and primordial relations to the ra<^e, — as the 
 Moral Governor, and as the Father of mankind. Of
 
 162 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 these, the moral govcrument or administration of God, 
 viewed as the fundamental fact and arrangement under 
 which probation occurs, is naturally first: 
 
 It is as easily demonstrated that there is a moral or- 
 der in the world, as that there is a physical order, ruling 
 in material nature, l^oi only is there, in the vague and 
 illusive phrase of Matthew Arnold, a power in the 
 world, not ourselves, making for righteousness; we see 
 further that this is a personal power, and a power 
 working toward spiritual holiness as well as toward 
 what Arnold terms righteousness. In other words, 
 there is a moral as truly as a physical government in 
 existence, — a government administered according to 
 right and beneficent law, and ever tending in its ad- 
 ministration toward the moral development and per- 
 fection of its subjects. And back of this government 
 stands a Being, infinite in endowment and glorious in 
 attribute, who by the necessities of his own holy nature 
 is the Moral Iluler over mankind, not merely where 
 the Gospel has been preached, but wherever moral per- 
 sonality in human form is found. These grand primal 
 facts must be admitted by every one who has thought- 
 fully considered either the teachings of Scripture, or 
 the suggestions of human experience. In a word, the 
 fundamental and the sublime veritv, underlvins- our 
 entire earthlv life as moral creatures, and iriving' siffnifi- 
 cance to our acts and experiences here, is this Moral 
 Government of God.^ 
 
 '" As the manifold apix'aranccs of design and of final causes, in 
 the constitution of the world, prove it to be the work of an intel- 
 ligent Mind, so the particular final causes of pleasure and pain 
 distributed among his creatures, prove that they are under his 
 government— what may be called his natural government of 
 creatures endued with sense and reason." Butler, Analogy, Part
 
 GENERIC CONCEPTION OF PROBATION. 103 
 
 The simplest and also the most generic conception 
 of Probation is that which recognizps it as a transaction 
 taking place nnder this comprehensive moral govern- 
 ment, — the application of such a law^ and administration 
 as have just been described, to the life of man, viewed 
 as a moral being. For this government presupposes 
 laMi, and the right and power to enforce law : it pre- 
 supposes also the capacity for obedience, and for an 
 obedience which is voluntary and cordial and spiritual ; 
 it presupposes in like manner full responsibility for 
 the exercise of such freedom, and an account to be 
 sooner or later rendered for every act, whether right or 
 wrong, loyal or disobedient, under this divine adminis- 
 tration. Hence probation is simply the divine testing 
 of each and every soul as to its disposition toward 
 moral law-, and its conduct as measured by that law. 
 On the side of man, it is the necessary, the inevitable 
 
 I ; Ch. 3. See also McCosir, Divine Government, Physical and 
 Moral, Book in. 
 
 It is not strange that the dogma here under discussion should 
 have currency in Germany, or even in England, where inadequate 
 views of the Moral Government of God are so common. One of 
 the radical vices in the theology of Dorner, for example, lies in 
 his low and scant perception of this great ordinating doctrine. 
 The declension from the high position of Butler and his compeers 
 on this doctrine, has been a most serious calamity to more recent 
 English theology also. The corresponding decline in America 
 from the lofty conceptions of Jonathan Edwards, as developed by 
 his associates and immediate ifuccessors in New England, is likely 
 to prove a calamity still more serious. See Hopkins, West, Bellamy, 
 Emmons; Dwigiit, Theology, Sermons 25-2G. Eminently Taylor, 
 N. W., The Moral Government of Gocf,— a treatise deserving the ear- 
 nest study of all who desire to comprehend the great problem of 
 Probation. Taylor defines moral government, with sutRcient ac- 
 curacy, as the influence of the authority of a moral governor over 
 moral beings, designed so to control their action as to secure the 
 great end of action on their part, through the medium of law.
 
 164 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 outgrowth of his position as a creature possessing moral 
 qualities, and a true freedom, in a constitution of things 
 where law exists, and where God is so directing affairs 
 that sin shall be arrested and punished, and that vir- 
 tue shall receive approval and reward; Butlee, Part i: 
 Ch. iv-v. 
 
 In the nature of the case, therefore, such probation 
 is universal as humanity: it belongs to man as man, 
 and escape from it is impossible excepting through the 
 forfeiture of those moral qualities on whose exercise it 
 is based. Such probation may and does vary with the 
 native endowments, with the external conditions, with 
 the degree of light and knowledge, in each instance : it 
 may be that, thougli the law and the authority remain 
 the same, no two human beings from the beginning of 
 time until now, have ever passed through precisely the 
 same mode, cast, degree of probation. And beyond all 
 these visible occasions of variation, we are bound also 
 to recognize the fact, revealed alike in Scripture and in 
 experience, that the sovereign election of God manifests 
 itself here as elsewhere. There are variations among men 
 as to the form, methods, instrumentalities, extent, persist- 
 ence of this moral discipline and testing, which are wholly 
 inexplicable to us, and which we must consent to leave 
 entirely in the hands of Him by whom this solemn proc- 
 cis is in every case conducted. There is no ground what- 
 ever for the claim so often suggested, that God is obli- 
 gated to give to each and every human soul precisely 
 the same form and amount of probation — any more than 
 we may properly claim, that He is obligated to give to 
 each and all precisely the same amount and form of 
 temporal good. There is indeed no reason for suppos- 
 in"- that any such exact equality would be as favorable 
 to the adequate probation of tlie race, or of individual
 
 PROBATION IN THE NATURE OF THINGS. 165 
 
 souls, as the present divinely arranged inequality is. 
 At this point we are bound simply to exercise the same 
 general measure of confidence and trust which we cher- 
 ish in the wisdom and equity and benevolence of God, 
 in the presence of temporal inequalities. Rationalistic 
 speculations about what God ought to do as to human 
 probation, in order to be just and good according to 
 our conceptions of justice and goodness, are of small 
 moment in view of what we see Him actually doing in 
 both His moral and His natural spheres of administra- 
 tion. 
 
 What has been said respecting the guilt and condem- 
 nation of the race prior to moral action, by no means 
 controverts this doctrine of the universal probation of 
 humanity. The terms, guilt and condemnation, as ap- 
 plied even to infants who have not yet entered upon 
 moral activitv, in virtue of their connection with a 
 depravated race, must acquire a meaning far more j)os- 
 itive and intense when applied to those who have be- 
 come conscious of their estate under law — their duty and 
 their freedom ; and who have voluntarily transgressed 
 law, and subjected themselves to personal accountability. 
 This generic depravation may make the probationary 
 process less favorable — may bring in new disqualifica- 
 tions, and cast its own deep shadows on the result : 
 but it does not take away the necessity for such a proc- 
 ess, neither does it arrest or prevent the process, in fact. 
 The race though sinful, and each member of the race 
 however depraved, is still in the broad sense here de- 
 fined, under probation — the great issue of character, un- 
 der the divine constitution of things, gradually taking 
 on in each and all its fixed and irreversible shape. 
 
 We are thus justified in maintaining that probation is 
 actually occurring, and occurring to all men and in
 
 166 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 an infinite variety of conditions and forms, under a sys- 
 tem of moral administration divinely ordained. The 
 universal fact is that in some way or other, and to some 
 extent or other, God is actually trying and testing ev- 
 ery liuman being who has reached moral consciousness, 
 as to the great alternatives of right or wrong, duty or 
 pleasure, obedience or disloyalty to Him. To this con- 
 clusion the Bible as well as our own observation is con- 
 stantly leading us. We need indeed no other biblical 
 testimony than that presented in the opening chapters 
 of the Epistle to the Roman Church. In this conclu- 
 sive passage, those who had not the revealed law, are 
 said to be a law unto themselves in virtue of their pos- 
 session of reason and conscience and the revelations of 
 nature, and were tlierefore to be tested and disci2:>lined 
 and judged according to that law. They are truthfully 
 represented as capable of estimating their own actions 
 as right or wrong, and are said to accuse or excuse one 
 another, though they were living and acting under the 
 dim twiliMit of nature. And the awful catalogue of 
 sins which the apostle enumerates as properly charge- 
 able against these pagan races, and which he sets forth 
 as conclusive evidences of their guilt and the proper 
 ground of their condemnation,^ is of itself sufficient 
 proof of an actual probation — a probation to which not 
 only the heathen of that age, })ut all the heathen of all 
 lands and ages, and all men in all conditions in life, 
 and under every variety of training and opportunity, 
 are subjected under the moral administration of God. 
 
 1 Rom. 1: 18. 2: 12. Acts 17: r^O. 10: 35. Our Lord Himself 
 in one of His epideictic conversations with the Pharisees, (Luke 
 12: .")4-7) points to this natural (Hscernment of the right, with its 
 necessary consequent in responsibility, and makes it the basis of 
 an earnest summons to dtitv.
 
 PROBATION WITHOUT KNOWING CHRIST. 167 
 
 To affirm, then, that the only legitimate or final form 
 of probation for man is that which has its center in a 
 conscious acceptance or rejection of Christ, is to broach, 
 under cover of a great truth, what is in fact a serious 
 error. It is true that this is the highest conceivable 
 form of spiritual testing, but by no means true that it 
 is the only form, or that all other forms must be pro- 
 longed until they somehow, somewhere, culminate in 
 this. No speculative reasonings on the universality of 
 Christ or of His religion can carry us to the point of 
 affirming, that the final w^ord of destiny can not justly 
 be pronounced concerning any soul of man, until it has 
 known the Savior and Him crucified. God may justly 
 pronounce that final word in numberless cases where He 
 sees precisely the same moral disposition developing it- 
 self along the lines of natural action — the same temper 
 of selfishness, carthliucss, transgression, which in the 
 presence of the historic Christ would have broken out 
 in unbelief or malignant opposition. And the probation 
 may be as real and adequate in the one class of cases 
 as in the other, though it would seem to us far less 
 extensive : in the sight of God the great problem of 
 character may be as thoroughly solved, as though the 
 soul, condemned for its developed sinfulness in gen- 
 eral, had been condemned before Him for an open re- 
 jection of His salvation. 
 
 Hence the inference that moral probation, as an ex- 
 perience of the race, in order to its proper completion 
 or consummation, must be carried over into the inter- 
 mediate state and prolonged indefinitely there, if the 
 soul has not sufficiently learned of Christ and His sal- 
 vation in the present life, is based on a large series of 
 unwarranted assumptions. Nothing that we can learn 
 from Scripture or from reason will justify the conclu-
 
 168 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 sion, that God can not :uid docs not know at the hour 
 of death, just what are the moral disposition and ten- 
 dencies of every adult soul that passes into eternity, 
 whether from Christian or from pagan lands. And no 
 evidence appears from any quarter to show that a de- 
 cision reached bv Him at that solemn hour, would be 
 unjust or incomplete — unkind to the sou] itself or any 
 way unworthy of Him, irrespective of the question 
 whether the departing goul had ever heard of Christ. 
 
 This view of the case may be made more clear, and 
 
 more satisfying alike to thought and to feeling, if we 
 
 ,,, „ , ,. turn for a moment to contemplate God 
 
 III. Probation 1 
 
 ami the i>ivine in His Other primordial relation to man- 
 kind — the relation of Fatherhood. — It is 
 to be recognized as among the deepest and most precious 
 truths of Scripture that God is our Father — the Father 
 not only of believers, made such through grace, but of 
 all mankind, and in virtue of their original creation in 
 the divine imao:e. No star that shines in the firmament 
 of Revelation is more clear or glorious than this; no 
 truth that ever dropped down upon our earth from the 
 heaven where God dwells, is more full of preciousncss. 
 This fatherhood gives a meaning and a tenderness to 
 this life of ours, which it would be midnight, be death, 
 for us to losi?. Beneath the shelter of that fatherhood 
 even the pagan nations are abiding: our degenerate 
 and ]irodigal race lives still, lives ever, under the eye, 
 Avithin the encircling arm of a Father.^ 
 
 ^ Candlisii, and also Crawford, on the Fatherhood of God — 
 spei-iuUy on the question whether this fatherhood is gracious only, 
 or natural also. See the Sermon on the Mount, for the full doc- 
 t.'ne of natural fatluThood. The sains in <,dory bear the name 
 of the Father written on their foreheads: Rev. 14: 1.
 
 THE DIVINE FATHERHOOD. 169 
 
 Nor is it needful to suppose that this relation, which 
 embraces in its tenderness even the unthankful and the 
 evil — which reveals itself in countless forms of compas- 
 sion, long-suffering, patience, toward even those who 
 have trifled long with Christ and His redem])tion, is 
 limited in its manifestation to tiie present life. We 
 can not doubt that the disembodied spirits of the just, 
 dwelling in their intermediate condition, are as dis- 
 tinctly conscious as we can be, that God is their Father 
 still, as He was while they tabernacled in the flesh. 
 Their filial feeling survives through all the mutations 
 which death may bring to them, and their hearts are 
 filled as aforetime with loving gratitude to Him who 
 there as truly as here makes manifest to them His pa- 
 ternal interest and care. Nor is it necessary to suppose 
 that God ceases to be a Father to the myriads who die 
 before they have known anything of Him on the earth, 
 or even to those whom He is constrained for their per- 
 sonal sin to condemn and punish in the intermediate 
 state. As on earth He doth not inflict willingly, but 
 counts and weighs His chastisements and His disci- 
 pline — never in passion striking one blow too many 
 or striking too heavily, however guilty the sinner may 
 be, so we may believe that in the intermediate life 
 every stroke of retribution is carefully counted, every 
 blow measured, each privation or punishment inflicted, 
 by the same parental love. We have no warrant in 
 Scripture or in reason for affirming that God ceases to 
 be a Father to the lost, or that the sweet constraints 
 of affection sustain no relation whatever to tiie retri- 
 butions which He is constrained in equity to inflict. 
 Rather is it not true, that the dark consciousness of 
 having treated such parental tenderness and grace un- 
 worthily in this life, and the darker consciousness of
 
 170 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 being still in willful rebellion against them, must ever 
 constitute one of the sorest pangs in the spiritual tor- 
 ments of hell ? 
 
 But the probation which we are here contemplating, 
 occurs as truly under this universal fatherhood as under 
 the comprehensive moral administration just considered. 
 This personal discipline and testing to which the race 
 is subject, are not instituted in sovereignty merely, — 
 least of all are they the arbitrary decree and scheme 
 of some cold, high, glittering, resistless power, more 
 awful than that which whirls the planets through the 
 skies. They are rather the tender appointments of One 
 wdio, in the majesty of His administration, never for- 
 gets that He is our Father, and who has reasons, wise 
 and good, for their institution. These reasons we are 
 able, at least in part, to apprehend, — especially in so far 
 as they are seen to be related to the development of 
 right and holy character. So far as we can discover, 
 this ty})e of character can be produced in man only 
 tlirough such training and such testing as this. The 
 great alternatives of right and wrong, of duty and pleas- 
 ure, of obedience and transgression, of loyalty or dis- 
 loyalty to God and His law, must somewhere be brought 
 before each soul, so that \t shall learn to exercise itself 
 as a moral being possessing intelligence and conscience 
 and the power of choice, in the presence of these august 
 alternatives. From the first moment of moral con- 
 sciousness, it must learn to concern itself with this 
 clear, solemn, responsible election between living unto 
 self or living unto God, under the consciousness that 
 on that election its character and its destinies must 
 turn. And it is the Divine Father as truly as the just 
 Sovereign who sets his child in this position, and sub- 
 jects it to this moral strain, with full knowledge of all
 
 THE FATHER INSTITUTES PROBATION. 171 
 
 the possible contingencies and issues in eacli case. The 
 decision which makes the present life to every soul of 
 man a state of probation, is the decision of a Father, 
 and of a Father who is seeking the moral developmeut, 
 the spiritual perfection, of His children through the only 
 conceivable process, so far as our range of observation 
 reaches, by which that result can be secured. Such a gen- 
 eric probation, in other words, is the inevitable correl- 
 ative of the underlying fact and doctrine of the divine 
 Fatherhood ; so long as God is the Father of all men, 
 and all men are his children, and as such under His 
 moral nurture, it lies in the verv nature of thino;s that 
 they should exist in this life, each and all, under the 
 princij)le and the conditions of a true, a personal, an 
 adequate probation. 
 
 Contemplating the whole matter in this light, our 
 minds are measurably released from the perplexities 
 which ordinarily seem to surround the theme. Setting 
 ourselves in the calm frame of Butler, we are led to 
 see with him that probation is a ])rocess, and the only 
 available process, for the developmeut of human char- 
 acter; and that the instituting of such a process, not- 
 withstanding all the perils involved in it, is the act of 
 a wise, holy, beneficent Deity whose aim is ever the 
 moral cultivation and maturing of a race of creatures, 
 fitted by nature to love and serve Him here and forever. 
 Viewed in this aspect, the law in the case becomes the 
 enactment of a good as well as equitable Being; the 
 authority, and all the motives employed, are in harmony 
 \\\i\\ His perfections; the administration is always pa- 
 ternal as well as imperial; and the obedience required 
 is such as the human reason and conscience sponta- 
 neously confess to be right, and such as the highest 
 welfare of the soul for time and for eternity demands.
 
 172 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 Apparent severities change, as we contemplate tliera, 
 into needful forms of discipline ; inequalities in power, 
 sphere, opj)ortunity are justified, and retribution for all 
 departure from the straight pathway of obedience stands 
 out in clear, though lurid view as tiie necessary, even 
 the eternal, accompaniment of such a probationary proc- 
 ess. An element of what may be called grace is seen 
 to mingle with tliis probation, not merely in the form 
 of patience, or of delay in retribution, but even in the 
 form of enlightenment and positive aid. Indeed, we know 
 not how far God may go, in instructing and strengthening 
 those who, in whatever land, or under whatever obscu- 
 rations of sin, are seeking to do what is right in His 
 sigi»t. At every point in this process, the divine father- 
 hood sheds its own peculiar glow over the divine ad- 
 ministration : love is everywhere, and everywhere love 
 breathes in each recognized command, enforces each 
 obligation on the conscience, and continually wins to 
 the loyalty which the welfare of the soul and of the 
 moral universe demands. As a mystery challenging 
 the intelh ct, the jiroblem of probation may still re- 
 main insoluble; but as an experience of the soul, pro- 
 bation in this light becomes a new sign and proof, and 
 indeed the highest sign and proof attainable apart from 
 the Gospel, of the presence and the care of a Father, 
 always tender and beneficent toAvard all mankind. 
 
 Post])oning for the moment the consideration of the 
 practical outcome of this ])robationary process, thus di- 
 vinely carried on in the heart and life of humanity, we 
 may simply note the irreconcilable antithesis between 
 this doctrine and the dogma here controverted. It is 
 impossible for the advocates of that dogma to return 
 to the old theologic position that the race stood its pro- 
 bation once for all in Adam, and, having fallen in him,
 
 PROBATION UNDER THE GOSPEL. 173 
 
 has no ability of any sort to consider ao;ain the claims 
 of law or duty, or to obey God, — since such an admis- 
 sion would be fatal to its snppositicn that condemnation 
 can come upon man only as the issue of his personal 
 rejection of Christ. In opposition to that dictum of 
 the older Calvinism, they are constrained no less than 
 others to recognize the essential facts just considered 
 respecting the truly probationary nature of the present 
 life, and to maintain \yith later Christian orthodoxy 
 that man though sinful, though depraved, is still under 
 law and amenable to law, — is still acting in freedom 
 and under a responsibility to God as real as that of 
 Adam, for the manner in ^yhich he answers the vital 
 question of obedience or transgression. But that ad- 
 mission is fatal to their favorite dogma, unless indeed 
 it be alleged that this natural process of discipline and 
 testing, though universal, is insufiicient to form an 
 adequate basis for the divine estimate of character and 
 desert. And this is a conclusion for which it is im- 
 possible to find substantial warrant. 
 
 Without pausing here to make this view of the sub- 
 ject more manifest, we may profitably turn to consider 
 further the relation between this cos- j^^ Probation 
 mic probation experienced by the race, under the Gos- 
 and the specific probation introduced 
 through the Gospel. — It is certainly a low and false 
 view of Christianity which regards it as one of the 
 great natural religions merely, either evolved from an- 
 tecedent and cruder types, or springing rudi mentally 
 from the stock of human nature.^ Our holy faith, even 
 in its patriarchal and Judaic forms, differs radically 
 
 ^ Clarke, Ten Great Religions. Maueice, Religions of the World; 
 and other M'orks of this class.
 
 174 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 from all these in being an essentially supernatural re- 
 ligion, introduced by direct volition of God into the 
 "experience of humanity, and there sustained, developed, 
 propagated by methods that are more divine than hu- 
 man throughout. Yet at many points this supernatural 
 faith reveals its living affiliations with all the varie- 
 ties of spiritual belief and experience common to mau 
 as mau, from the loftiest down to the lowest and gross- 
 est relitjion of nature. Christianity is not somethins; 
 entirely novel in the spiritual history of our world — a 
 wholly new creation of Deity, joined on at no point to 
 the earlier phases of that history, and in complete an- 
 tagonism with all that man had hitherto known or felt 
 respecting God and duty and immortality. Kather is 
 it a grand consummating process, superinduced not 
 through a mere evolution, but by an immediate move- 
 ment of the Godhead, upon all that had preceded it, — 
 just as the animal creation Avas directly superinduced 
 by Him upon the vegetable, or as mau was divinely 
 brouglit in at last, to be the head and crown of all 
 material nature. 
 
 Especially does this relationship become apparent, 
 when we consider the connections of this divine relig- 
 ion with those broad cosmic processes of education and 
 moral training, which have just been sketched in out- 
 line. Here we discern, on the one side, what may be 
 styled a natural probation, beginning with our first 
 parents, and realized in the life of every descendant 
 from the Adamic stock, — a probation disturbed, ar- 
 rested, frustrated at numberless points by the fall, and 
 by the sinfulness of heart and nature which flowed out 
 mi ismatically from the fall ; yet a probation still car- 
 ried on, with its laws and authorities and motives, with 
 its choices and testings, its benedictions and its guilt
 
 NATURAL AND GRACIOUS PROBATION. 175 
 
 raid shamo. But on the other side, we see a gracious 
 probation, instituted even from the hour of the fall, 
 developed through all the ages of Hebraism, and finally 
 made complete under the Gospel — a probation in which 
 no new issue is made, no radically different test applied, 
 but rather in which all the preceding issues are concen- 
 trated around the person and mediation of Christ, and 
 in which all antecedent tests are aggregated into the one 
 specific, supreme test of acceptance or rejection of the 
 salvation offered to men in Plim. In essence and sub- 
 stance, the question which Christianity submits to that 
 portion of the race which has heard of this salvation, 
 io precisely the same question which is submitted to the 
 race universally. The form of the question differs, the 
 accessories are vastly increased in number and im])r('ss- 
 iveness, the personal Christ now stands in the center, 
 the grace of God mingles perceptibly with the command, 
 spiritual powers are promised to the submitting soul, 
 and fresh realities, gathered from the eternal life, enq)ha- 
 size and solemnize the whole traufraction. But the issue 
 is the old issue, wide as the world and enduring as time 
 — the issue of self or duty, sinfulness or obedience, Satan 
 or God. 
 
 Two things especially characterize probation under 
 the Gospel, — the personal Christ as the complete embodi- 
 ment of the Deity, and the pledged grace and aid of 
 the Holy Ghost. We believe that in the Incarnate Son 
 we behold the full effulgence of the glorious God, — we 
 see, in the phrase of Scripture, the very image of His" 
 substance, and receive His highest possible revelation 
 to us respecting His character, His relations and claims 
 upon us, and eminently His love and grace. AVe also 
 believe that in the enlightening and quickening minis- 
 tries of the Holy Spirit we behold the last and highest
 
 176 THE WITNESS OF CITRISTTAN THEOLOGY. 
 
 exhibition of divine power, when energized by love, — 
 we see the Deity in action along the lines which grace 
 selects, and working ont resnlts greater far in kind 
 than any miracle of nature, or even than creation itself. 
 Hence it follows inevitably that he who has trodden 
 inider foot the Son of God, counted the blood of the 
 covenant of redemption an unholy thing, and done dc- 
 .'jpitc unto the Spirit of grace (Heb, 10: 29) has failed 
 at the very summit of probation, and in that failure 
 has rendered it impossible, as the inspired writer to the 
 Hebrews affirms, that he should ever be saved. For 
 him there remain no more sacrifices for sins, no more 
 winning views of mercy, no fresh energy from the skies 
 moving him on to holiness; bnt only, even in this life, 
 and certainly beyond it, in the intermediate life, a ret- 
 ribution that is utter, and for aught that we can see, 
 is eternal. 
 
 How far this gracious probation may extend, — what 
 persons and classes may be included within its opera- 
 tion, we are not competent absolutely to determine. To 
 say that it is in no case final, but may be repeated 
 hereafter in the instance even of the most obdurate and 
 perverse, — or to say that the condemnation incurred un- 
 der it applies only to a small class of men, heretics and 
 unbelievers, the openly profligate and the thoroughly 
 hardened, is to affirm what the New Testament nowhere 
 warrants. Our Lord indeed, in answer to the tremu- 
 lous question whether there be few that are saved, 
 justifies the hope that with God much is possible that 
 seems impossible to man. Yet it is from His own 
 lips that we learn the awful lesson as to the full re- 
 sponsibility of all those who see or hear of Him, and 
 it is His own voice that warns every sinner in Chris- 
 tendom to strive to enter into the strait gate of duty
 
 ISSUES OF GRACIOUS PROBATION. 177 
 
 and of peace. That the vast multitude of those \\ ho 
 have lived in Christian lauds, heard of Christ and His 
 mediation, been invited to the Gospel feast, but who 
 have gone their several ways, to farm and mercliandise, 
 in the temper of worldly indifference to the claims of 
 God and the welfare of the soul, are included in this 
 probation, and are fatally tested and condemned by it, 
 can not well be doubted by any one who suitably weighs 
 the words of the Lord Himself, or thoughtfully consid- 
 ers what the later inspired writers have combined to 
 teach. ^ 
 
 Happily we are not called upon to pass judgment on 
 any soul within the large domain of Christendom ; it 
 would indeed be impossible for us to say what, in the 
 vision of God, constitutes for any such soul an adequate 
 probation under this scheme of grace. The myriads 
 who die early in their moral life, the myriads who live 
 in squalor and moral ignorance, the myriads who are 
 misled by bad influences or seduced by subtle error, — 
 these vast multitudes who labor under such sad disa- 
 bilities, who inhabit the dusky border land between 
 Christianity and paganism, are so great, and their sit- 
 uation is so pitiful and perilous, that our hearts would be 
 appalled at the problem of determining their relative 
 accountability and guilt before God. AVe know simply 
 that He Avho is subjecting them to this decisive spirit- 
 ual test, is Himself a God of mercy, not willing that 
 any should perish, but rather that all whom Christ and 
 the Spirit can reach, shall be restored to holiness and 
 to life everlasting. It may not indeed be practicable 
 for us to adopt in full the ardent declaration of Faber : 
 As to those who are lost, I confidently believe that our 
 
 'Luke 13: 23-30. Matt. 7: 13-14. 19: 23-26. Also, Matt. 7: 24- 
 29. John 5 : 40. 3 : 19. II Cor. G : 2, and many others.
 
 178 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 Heavenly Father threw His arms round each created 
 spirit, and looked it full in the face with bright eyes 
 of love, in the darkness of its mortal life, and that, of 
 its own deliberate will it would not have Him to be its 
 God.^ But we may go as far as our loving Lord leads 
 us in such larger hope, so long as we do not sacrifice 
 the great underlying truth that for every soul of all 
 these multitudes, the present life is, must be, a state 
 and the only state of gracious as well as natural proba- 
 tion, and therefore a state where the soul is decisively 
 to be either saved or lost. 
 
 How far the dogma in question carries us, Avhether 
 away from or beyond these biblical teachings, it is not 
 diilicult to see. The affirmation of Farrar, for illustra- 
 tion, that all sin but the sin against the Holy Ghost 
 may be forgiven hereafter, and that no one knows what 
 that sin is, or whether any one is committing it, is utterly 
 at variance witli tins doctrine of a gracious probation 
 conterminous with the Gospel. And all tendency to 
 minify the reality or the immediateness of this proba- 
 tion, by reducing the number of those living under it, 
 bv emphasizing the difficulties in the way of its appli- 
 cation, by urging perplexing queries or objections, or 
 by subtracting in any manner from the plain facts just as 
 they stand in the Bible and in the experience of the 
 ■world, so far as the world has been brought under the 
 light of the Gospel, are amenable to the same charge 
 substantially. The perils involved in such processes 
 
 ^Faber, The Creator and the Creature. It is another striking re- 
 mark of this author, quoted by Pusey, tliat hell has sent into 
 lieaven more than half as many souls as it contains itself. Hell 
 is certainly a great and needful deterrent ; and there is vast force, 
 notwithstanding the famous taunt of John Stuart Mill, in the old 
 aphorism, that the fear of hell peoples heaven.
 
 DANGERS OF ERROR HERE. 179 
 
 are very great, especially -when they are carried for- 
 ward in the presence of multitudes who are only too 
 willing to welcome any subterfuge, however frail, that 
 may relieve them from the responsibility of an imme- 
 diate acceptance or rejection of Christ. At this point, 
 the hypothesis of a post mortem probation becomes a 
 delusion and a snare throughout. Its extensive enun- 
 ciation and acceptance could only weaken the present 
 appeals and claims of the Gospel, and beguile men by 
 myriads into a postponement of these claims and ap- 
 peals to some anticipated day of grace that will never 
 dawn. 
 
 Turning at this point from the contemplation of the 
 divine relations to man, natural and gracious, into the 
 department of Anthropology, we are at 
 once confronted by other marked an- ^^^^^ Gum • Vi"" 
 tagonisnxs between Christian orthodoxy i)atioii and jmig- 
 and the dogma in question. — That a 
 seriously defective if not false theory of hum'an nat- 
 ure, especially as depravated and sinful, underlies this 
 dogma, will not be questioned by those Avho have noted 
 the spontaneous vigor with which its supporters assail 
 every feature of that Pauline doctrine of man, which un- 
 der various names, in defiance of ten thousand protests, 
 still maintains its place within the Christian Church, and 
 particularly within the domain of evangelic Protest- 
 antism.^ Without entering upon an)^ general discussion 
 
 ^It is sufficient to quote the deelaratiou of riumptre, adopted 
 with admiration hy Farrar, tliat the frlooni whicli settled upon 
 the Western Church from the dark sliadow of Augustine, and 
 which— as Farrar aheges— ^vas changed into the Ithickness of mid- 
 night hy tlie (h)ginas of Calvin, must all ho swept away l)efore th.e 
 morning of the New Theology can fairly break upon our vision. A
 
 180 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 of this theory of human nature, we may simply note 
 again, in a final glance, its specific bearing on the ques- 
 tion before us, at two practical points — guilt and judg- 
 ment : 
 
 It is a misfortune to Christian theology that the term, 
 guilt — culpa as distinct from v'ltlum — should be cm- 
 ployed in so many varying connections, and with such 
 shiftings and shadings of significance. In its primary 
 and main sense, the term always implies, to quote the 
 definition of Blackstone, the concurrence of the personal 
 will, where it has the choice either to do or not to do 
 the act or deed in question, — this concurrence being the 
 oidy thing which renders the act or deed blameworthy. 
 It is at this ])oint that personal criminality, amena- 
 bility to law, culpability, are most distinctly seen — as 
 exhibited immediately in action. But if now w^e turn 
 from the specific act, to consider the moral nature or 
 disposition from which the act springs — that state of 
 will in which the particular choice or concurrence has 
 its origin, we are in some true sense justified in again 
 affirming guiltiness as a characteristic of this disposition 
 or nature also. There is, we at once perceive, a sinful- 
 ness which is deeper than the sinning — an enduring 
 condition of the soul to which, so far at least as that 
 condition is seen to be the result of antecedent choices 
 and acts, constituting together what we may call its 
 moral nature and history, we are justified in applying 
 the term, guilt. 
 
 distinguished American advocate, with docile imitation, tells us 
 that every trace of the Augustinian solution of the prol)lem of 
 sin must be swept out of the ])elief of the Church, before the 
 doctrine of salvation after death can gain just acceptance. And 
 another bluntly declares that belief in human depravit}', as that 
 do(;trine is now formulated in current theology, is simply impos- 
 sible — impossible of course to him.
 
 PR OB A TION AND G UIL T. l^\ 
 
 But besides these primary meanings, there are also 
 certain secondary senses attaching in ordinary usage to 
 this term. As the result of Avhat Edwards has de- 
 scribed as the divine constitution of things, there is 
 established such an organic connection of soul with soul, 
 sueh solidarity and unity of the race, that the retrib- 
 utive results of wrong action in one jjerson are con- 
 tinually flowing over upon others, and this in ever 
 widening ranges and circles of experience, to such an 
 extent that, even from the beginning of human activity 
 in Eden down to the present hour, a certain guiltiness, 
 a certain penal or retributive clement, has, as all Chris- 
 tendom confesses, penetrated and pervaded the history 
 of mankind. Under this constitution of things each 
 soul has come to be participant, not merely of the nat- 
 ure and disposition thus developed in the race, but 
 also of what may be termed the criminality or amena- 
 bility to violated law, under which the race has rested 
 from the period of the Adamic transgression and fall. 
 In other words, the principle of retribution, wrought 
 into life universally, in consequence of the first criminal 
 act — the first failure in natural probation, has in fact 
 reached all mankind, and in a secondary sense of that 
 term has brought all mankind under guilt in the sight 
 of God. Whatever may be our theory or explanation, 
 our criticism or our opposition to the fact, the obvious 
 reality is that He docs thus regard and treat the race 
 in its unity as if it were a sinful and a guilty race — 
 contemplates it and deals with it as not only amenal)le 
 to law, but culpable in the eye of law, and therefore 
 properly subject to the retributive issues consequent 
 upon such a state and relation. How in fact, in virtue 
 of his position as ISIoral Governor or as their Father, 
 could He regard and treat mankind otherwise — co long
 
 182 TUB WITNESS OF CHRISTIAN THEOLOGY. 
 
 as mankind arc thus constituted, knit together, unified 
 as a race? 
 
 Still it is obvious that the guiltiness which in these 
 various senses, but chiefly in those which have been de- 
 scribed as primary, attaches to humanity, and specific- 
 ally to each soul that has reached the stage of account- 
 ability, must vary very widely in form, degree, intensity. 
 In the sight of God, the guilt of the infant, born into 
 this retributive system, and entering on life under the 
 dark experiences of what in some sense is penalty, is 
 very different from the guilt that descends as an instant 
 and awful shadow on the head of the voluntary offender 
 against divine law. So the guilt of the pagan, whose 
 probation has been natural only, differs quite as much 
 from that of one who has passed through a gracious 
 probation under the Gospel, and has died reviling and 
 rejecting Christ. Grouping mankind in classes, even 
 our dim vision discovers at once the necessity for most 
 careful discrimination in our imputation of guilt; and, 
 though we may be wholly unable to exercise it, the 
 same necessity exists equally in the case of each indi- 
 vidual soul — each and every sinner, young or old, weak 
 or strong, enlightened or ignorant, civilized or savage. 
 To speak of guilt, therefore, in an undiscriminating way, 
 as if all souls were alike guilty, or guilty in the same 
 sense, and as such were dealt with in their experience of 
 the penal issues of sin, in precisely the same way, with- 
 out any regard for these broad diversities, is both tech- 
 nically and practically a very grave mistake. We have 
 indi'cd no better common terra than guilt, but no theo- 
 logical term is more often misleading, and none requires 
 greater discernment in its use, especially in its relations 
 to what we have just been contemplating under the name 
 of probation.
 
 PROBATION AND JUDGMENT. 183 
 
 It follows from those suggestions respecting guilt, 
 that there must be a divine judgment consequent upon 
 this moral experience, and that this judgment must also 
 correspond in both nature and range with the guiltiness 
 which is its occasion and ground. A probation which 
 has no terminus whatever, is no probation : tlie concep- 
 tion is indeed a contradiction in terms. So, a proba- 
 tion which should go on indefinitely until all who are 
 brought under it, are translated from sin to obedience 
 and holiness, would rather be an educational process 
 simply, — it would be radically defective in those tests 
 of temper, disposition, moral purpose, which the term 
 probation necessarily implies. But if, from the nature 
 of the case, probation must terminate somewhere, is it 
 not obvious further, that He who has instituted this 
 probationary process both natural and gracious, is the 
 onlv Being in the universe who is competent to deter- 
 mine just how far this process should in any case be 
 carried, what forms it should assume, or at what hour 
 it should end, and the retribution contemplated in the 
 event of foiluro should begin? The final judgment, as 
 well as ail the process leading to it, is in His hands 
 alone, and by Him in His own time and way the ulti- 
 mate adjudication must be made. His wi-U began. His 
 will closes, the great transaction. 
 
 Is it not a serious, though very frequent mistake to 
 contemplate this judgment of God, in connection with 
 our probation, as wholly an event of the future? The 
 fact rather is, that a certain shadow of guilt and of 
 condemnation rests continually upon the race, and upon 
 endi member of the race, in virtue of flic Adamic fault, 
 taken together with the moral deterioration consequent 
 upon that fatal source of all our woes. But more spe- 
 cifically, every instant of moral testing in the case of
 
 184 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 each adult, whctlior in patxan or in Cliristian lands — 
 every wrong choice or act originatini;- in the temper of 
 selfishness, every call of the Word or the Spirit — is also 
 an instant of judgnient, immediate, searching, moment- 
 ous. There is, in fact, no moment in our moral life 
 when we are not under, not merely the scrutinizing 
 eye, but also the faithful adjudication of our God, He 
 not only shapes each test for us, and notes our action 
 in view of it : He also pronounces His verdict on each 
 act, and on the moral disposition beneath it. What Me 
 more often contemplate as His judgment, at the end of 
 each life, or at the final day of account, is but the sum- 
 ming up of an adjudication which began to frame itself 
 at the first instant Avhen the consciousness of our moral 
 nature and destiny broke upon us as a revelation from 
 the skies. 
 
 These brief hints respecting the nature of guilt and 
 of judgment, taken in conjunction with what has been 
 previously suggested, may suffice to make clear the er- 
 roneous quality, at this point as at others, of the dogma 
 of a probation after death. Waiving for the moment 
 the case of the heathen and of infants, we may at a 
 glance see in various lights the error lying in that dog- 
 ma, so far as geographic Christendom and its vast mul- 
 titudes are concerned. Is there for these multitudes no 
 guilt meriting the divine disapproval, except the guilt 
 involved in a conscious, positive, persistent rejection of 
 Christ? Is there no culpability in them short of this,^ 
 
 1 Dorner, as we have already seen, stands squarely on the her- 
 esy that the sins which men commit in an estate of ignorance re- 
 specting Christ, are not sutficient to prove them guilty before God, 
 and protests (Theol., 1 130: A) against the iniquity of their condem- 
 nation on any such ground. Julius Miillcr, with a far deeper sense 
 than Dorner, of the magnitude of the problem, admits {Doctrine of 
 Sin: Conclusion,) that the possibility of damnation is grounded in
 
 PROBATION AND THE HEATHEN WORLD. 185 
 
 which demands the condemnation of a holy God? Has 
 the law proclaimed at Sinai no claims that lie back of 
 the Gospel, and no verdict to pronounce on those who 
 violate its requirements? Is damnable sin always spe- 
 cific — always centered about Christ and His salvation ? 
 And is not God, in fact, judging every soul day by 
 day, and judging each in righteousness according to 
 the deeds done in the body, and with a steadfast refcn-- 
 ence to some consummating adjudication? And finally, 
 has He not entirely in His own hands the question when 
 His testing and scrutiny of each soul shall cease, and 
 when the day of harvest, the summer of grace, shall be 
 judicially declared to be ended? And if He affirms 
 that the probation experienced by these multitudes in 
 this life is sufficient for their proper testing in His 
 sight, and faithfully and tenderly warns them against 
 all neglect and all postponement on this ground, is it not 
 a dreadful departure from the truth to encourage even 
 a single soul among them to hope for another oppor- 
 tunity, in another state of being than this? 
 
 Accepting on these grounds the doctrine held by 
 Christian orthodoxy respecting the single and final 
 probation in this life of all who live ^.j p,.o,,ation 
 Avithin the domain of Christendom, and ai><i t»>c neatiu-u 
 
 , , . , "World. 
 
 who have in any projicr sense known 
 
 of Christ and His salvation, we may now turn to con- 
 
 the personal freedom of the creature, and confesses the solemn fact 
 that men as sinners are lost alreadj% a]>art from tlieir relations to the 
 historic Christ. In the sight of Paul, the world was not sini])!}- in 
 danger of lapsing, through the rejection of the oflTerof grace, into a 
 Btate of guilt: he rather contemi)lated it as already in the eye of 
 God a guilty world. Even the tender John descrihes that world 
 as lying in wickedness — lying now in the embrace of the Wicked 
 One. Luke 1',): 10. Kom. 3: 19. I. .John 5: 19.
 
 186 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 sidcr somewhat further the spiritual estate of the other 
 two great classes specially held up before us by the advo- 
 cates of another probation to be granted after death. 
 Of these two classes, the first is the unevangelized or 
 pagan world : 
 
 Here we are confronted by a series of facts which 
 no one can justly challenge, but which no thoughtful 
 mind can contemplate without most serious concern. 
 Receiving the Bible record as true, we are assured that, 
 at least during the period just preceding the deluge, if 
 not for antecedent centuries, the majority of mankind 
 were in a state both of spiritual ignorance and of prac- 
 tical disobedience against God. As societv forms a^aia 
 after the deluge, we discern the same awful fact reveal- 
 ing itself in human history; the multitude is seen to 
 be still ignorant and disobedient, while here and there 
 a pious soul, a holy family, appears in high contrast 
 Avith tiic j^revalent ungodliness. Down to the advent, 
 the Bible is little else than a dark biograpliy of sin — 
 sin in ten thousand varieties, and in growing and more 
 and more appalling forms. The New Testament opens 
 with a new, and even more intense and solemn, dechira- 
 tion of the universal sinfulness; all the world, Gentile as 
 truly as Hebrew, being, as both psalmist and apostle 
 declare, verily guilty before God. Nor is there any- 
 thing in Greek or Latin, iri Asiatic or African history, 
 M'hich in the least disproves the terrific charge brought 
 against humanity in the opening chapters of the Pau- 
 line letter to the Roman Church. So, through all the 
 subsequent centuries, the majority of the race thus far 
 have lived and have died in ignorance and in disobedi- 
 ence, more or less conscious, more or less positive and 
 damnatory. And looking abroad over the world at this 
 hour, after these eighteen Christian centuries have passed,
 
 THE RACE VIEWED AS SINFUL. 187 
 
 the melancholy fact still confronts us, that the majority of 
 mankind are not merely ignorant of the Gospel, but are 
 indifferent to the law written in their own consciences, 
 and disobedient to the light and the teaching they have- 
 wandering on through time without God, and without 
 hope in the world. ^ 
 
 Again, further study alike of Scripture and of human 
 nature brings out into awful distinctness a correlated 
 series of facts as to the divine relations to such a race. 
 AVe dare not say that God feels no interest in the moral 
 estate of humanity, or that He rather than man is at 
 fault here, or that man is more unfortunate than guilty, 
 or that such guiltiness is unimportant in the divine esti- 
 mation, or that no retribution will follow upon such a 
 condition of things. Xot only docs the Bible pronounce 
 such explanations false : the human reason spontaneously 
 recognizes the guiltiness and peril of such an estate, and 
 conscientiously condemns the very race which the hu- 
 man heart instinctively ])ities and tries to shield. Not 
 only does the sinfulness exist, and exist through hu- 
 man choice, and in defiance of all divine dissuasives • 
 from evil and incentives to duty. Xatural theology 
 has also established the position, that retribution is an 
 inevitable consequence of this moral condition, and that - 
 such retribution does not terminate with time, but rather 
 runs on and on — for aught that reason knows, end- 
 lessly — in the future state." In fact, such retribution 
 has already begun, and is now divinely carried forward, 
 and carried forward on the only possible basis — the 
 basis of recognized sinfulness and guilt. We are not 
 
 ^Shedd, Sermons to the Natural Man; especially the iliscourse on 
 the theme, All Mankind Guilty. 
 
 2 J-ACKSON, The Doctrine of Retribution, viewed as a truth of Nat- 
 ural Theology; Butlek, Awdoijij, passim.
 
 188 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 contemplating a race in danger of condemnation merely, 
 but rather a race already condemned and already under- 
 going not merely misery, but punishment. And what 
 the witness of human reason and experience is thus con- 
 stantly affirming, the voice of Scripture, uttered with 
 ever increasing emphasis as the sacred roll of llevela- 
 tion is progressively unfolded, fully carroborates. That 
 the pagan world is not only guilty, but condemned, and 
 in some deep sense under the wrath of God, is its un- 
 varying declaration ; and if anything could add empha- 
 sis to that declaration, it is the fact that we receive this 
 solemn doctrine most directly, most impressively, from 
 Him who, more than any other, knew what w^as in man, 
 and who came, as He himself says, not to rescue an 
 unfortunate race from some future exposure to guilt and 
 wrath, but to save a race already lost. 
 
 At this point let us call once more to mind the two 
 interpreting facts already noted, — that the sin against 
 the Holy Ghost is not some special kind of sin, carrv- 
 ing with it a peculiar species of guiltiness, but is rather 
 the culminating variety of a sinfulness which may exist 
 ill \\\d breast of a child or of a savage, — and also that 
 human probation is not limited to the single and dis- 
 tinct issue of accepting the historic Christ, but rather 
 may be, and doubtless is, carried on in adequate degree 
 in the case of myriads who have never heard of Jesus 
 of Nazareth, but who are facing precisely the same 
 spiritual issue in forms less distinct and incisive. AVith 
 these interpreting facts before us, to what other con- 
 clusion ran we conic than the one just stated, that sin- 
 fulness and guiltiness are as properly affirmed, just as 
 the Word of God solemnly affirms them, of the heathen 
 world, as they are properly affirmed, though in differing 
 degree, of the partly Christianized races? In view of
 
 GUILTINESS OF THE PAGAN WORLD. 189 
 
 the facts, what can we say, except that condemnation 
 rests ah'eady upon the pagan as truly as on him who 
 has rejected the historic salvation, and that God is even 
 now dealing retributively with the one, as with the 
 other? And in this light, how can it be claimed that 
 there is need of another probation somewhere beyond 
 the present life, in which the moral quality of the 
 pagan races shall be still further tested, and on whose 
 basis they shall then, on their distinct rejection of the 
 historic Christ, be for the first time convicted and con- 
 demned ■? 
 
 While maintaining this general position, as we are 
 bound to do so long as Scripture stands, and so long 
 as these confirmations of Scripture are found in the con- 
 science and the moral experiences of mankind, we are 
 by no means required to ignore the immense moral dif- 
 ference which in fact exists between those who have 
 rejected God as offered to them in nature, and certified 
 in their reason and natural convictions, and those Avho 
 have also committed the higher sin of spurning the 
 Gospel and the love of God in Christ. The biblical 
 fact is that, while all are included properly in the 
 common term, sinners, the extent, the breadth, the hein- 
 ousness of the sin in the two classes must in the sight 
 of a just God vary widely — more widely than we can 
 well conceive. The parable of our Lord touching the 
 servant who \vas beaten with many, and the servant who 
 w'as beaten with few stripes, suggests the underlying 
 truth that there were correspondent degrees in guiltiness 
 and desert by which this variation in punishment was 
 divinely measured. Xor is there any reason why this 
 truth, with whatever of consolation it may bring, should 
 not be applied by us as broadly as the great correlative 
 truth (jf universal sinfulness. The variation is as es-
 
 190 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 sential to a properly balanced biblical conception, as 
 the unity which underlies and sustains it. 
 
 The question whether any among the heathen are 
 saved — saved through their cordial recognition of the 
 claims of God, and their humble commitment of them- 
 selves to His mercy, so far as His existence, relation- 
 ship, mercy have been manifested to them, is one in 
 which Christian hope may find large and legitimate field 
 for practical exercise. We may not safely affirm Avith 
 Zwingli in his address to the French king, that there 
 has been no good man — vir bonus — who is not also a 
 sanctified mind — mens sancia ; neither any faithful soul — 
 jiddis anima — which shall not see God. Yet, so long 
 as we do not deviate from the cardinal doctrine of sin- 
 fulness, and the need of heavenly grace in order to a 
 true regeneration and salvation, we are in little danger 
 of hoping more widely, more ardently, than the living 
 AVord permits. The multitudes whom the great Swiss 
 reformer anticipated seeing in the celestial life, may by 
 the large grace of God bringing them to repentance 
 and obedience during their earthly pilgrimage, possibly 
 attain with us to that beatific home. At least, that 
 God will not condemn our loving hope in their behalf. 
 Nor is it inconsistent with loyalty to the Word of 
 God, if we recognize more fully than is common in 
 evangelical circles, the broad distinctions which doubt- 
 less appear in the retributions of eternity. What our 
 Lord himself teaches respecting these retributions, jus- 
 tifies not merely the belief that every stroke is carefully 
 measured, and is administered as much with parental 
 considerateness as with unflinching equity. It justifies 
 the further belief that there are variations and grades 
 in retribution, which correspond exactly with the earthly 
 gradations in sinfulness, nnd Avith the particular meas-
 
 PUNISHMENT OF THE HEATHEN. 191 
 
 ure of guilt incurred by each separate soul. Hence 
 the awful phrases of Scripture, the wrath of God, the 
 outer darkness, the lake of fire, hell, damnation, though 
 unvarying in their essential quality, should be inter- 
 preted always in full view of such variations. We are 
 to guard against such use even of the generic term, 
 Lost, as would imply that it always contains precisely 
 the same degree of significance. The lost cities of the 
 plain, for example, were not lost in the estimate of 
 Christ, as were the lost of the generation which had 
 seen Him and heard His messages of mercy ; neither 
 were these lost in the same sense and measure in which 
 He doubtless regards those as lost, w^ho in these latter 
 days have received the complete Gospel, and in willful- 
 ness and unbelief have rejected it, once and forever. 
 
 We may therefore believe that the punishment of the 
 heathen races whose future fate we are contemplating, 
 will not be out of just proportion with their measure of 
 lio-ht. of capacitv, of moral maturitv- We may be sure 
 that it will never be in excess of what a God, both 
 just and tender, judges to be comparatively due them. 
 Nor is it impossible that this punishment may be as 
 much privative as positive, — having its closest analogue 
 in that Umbus infantum where, according to the Church 
 of Rome, unbaptized infants are placed, not indeed in 
 the beneficent presence of God, yet not suifering those 
 direct inflictions of His holy w^rath to which adult 
 trangrcssors are exposed. May not these condemned 
 ])agan races dwell apart from the glory of God, as in 
 other stars, with wider and slower revolutions and chil- 
 lier airs, less blessed with the sunshine and dear vital- 
 ities of the Deity, and so living on from age to age a 
 lower life, fiir away from the peculiar benignities of 
 heaven— lost, in the sense that they are forever unsaved,
 
 192 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 and are forever in some true sense under condemna- 
 tion? While indeed, in view of the scant references 
 of the Scripture, we can not speculate largely respect- 
 ing such a problem, it certainly involves no sacrifice 
 of anv essential element of the doctrine of retribution 
 as taught in Scripture, if we lay large stress on these 
 differences in guiltiness, and anticipate like differences 
 in the retributive experience of the myriads who inhabit 
 whatever orb in that dark universe — the universe of 
 the Lost. 
 
 The other class whose spiritual need is introduced in 
 
 special justification of the dogma of post mortem jsroba- 
 
 , ^ , ■ . tion, is the infant world, — that large 
 
 VII. Salvation ' ^ ' *= 
 
 of i>ecease<i In- proportiou, probably a distinct majority 
 *""*** of the human race, who in the provi- 
 
 dence of God are borne into the intermediate state be- 
 fore reaching the age of conscious accountability. That 
 the problem respecting their condition and fate is one 
 of vast theologic as well as practical moment, will not 
 be questioned. That the solution proposed through 
 the dogma in question, is without warrant in Scripture 
 and altogether inadequate theologically, can be made 
 apparent. 
 
 Here we may at the outset profitably recall the state 
 of the doctrine respecting deceased infants, as it is now 
 presented to Christian thought. As we have seen, the 
 necessity for serious consideration of the grave j)roblem 
 involved, and for some Christian solution, first mani- 
 fested itself in the Roman Catholic dogma of a lim- 
 bus infantum, — a place for all unbaptized infants not 
 of positive jKuiishment, but rather of privation, — a place 
 in which existence is passed not unhappily, though 
 without that sanctification and that bliss which salva-
 
 SAL VA TION OF DECEASED IXFA NTS. 193 
 
 tion through Christ brings to all baptized children. 
 The same necessity compelled the Synod of Dort, and 
 afterward the AVestminster Assembly, to advance to the 
 more positive position that all elect infants, whether 
 baptized or unbaptized, were not placed as Catholicism 
 had aifirmed, in such an inferior condition — neither 
 saved nor lost except in a negative sense, — but rather 
 were actually saved through Christ by the Spirit, and 
 admitted into the full felicities of the heavenly state. 
 This was probably as high and large a view as the 
 Protestantism of the seventeenth, or even of the eight- 
 eenth century, was able to take ; and while we may 
 regard it as seriously defective in its limitations, we 
 ought to acknoAvledge that it was still a vast advance 
 upon all that had preceded it in Christian thought. 
 The nineteenth century has witnessed a much larger 
 advance to the general doctrine, now almost universally 
 held by Protestants, that through Christ, by the opera- 
 tion of the Holy Spirit, all infants dying in infancy are 
 to be counted among the elect, are saved directly from 
 sin and its curse, and are immediately admitted into 
 heaven. And this proposition is now regarded, at least 
 by many minds, as including not merely children born 
 in Christian lands, but also those who are born in pa- 
 ganism, — in the aggregate, as statistics show, a major- 
 ity of all who die, the world over. 
 
 The scriptural foundations of this extensive hope 
 are readily stated: they are concentrated chiefly in the 
 Avords and the acts of the Messiah. When our Lord 
 took little children in his arms and blessed them — when 
 He recognized the peculiar worth of the childlike tem- 
 per, and commended it to his disciples as of the essence 
 of religion — when He declai-ed directly that of such is 
 the kingdom of heaven, and that their angels are
 
 194 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 always permitted, as if they were specially Avelcome 
 visitors, to behold the face of His Father, He cer- 
 tainly furnished distinct foundation for a large hope 
 as to the salvation of all such dying in infancy. Some 
 apostolic references to the estate of children under the 
 economy of the Gospel, and the apostolic injunctions 
 and encouragement in the training of such little ones for 
 Christ, point strongly in the same direction.^ And if 
 we add to these the divine teaching already noted Avith 
 regard to the extent and efficacy of the plan of mercy, 
 and to the mighty and pervasive potencies of the Holy 
 Ghost, and the unwillingness of the Father that any 
 should perish, together with the prevalent doctrine of 
 the older Scriptures as to the moral condition and pos- 
 sibilities of childhood, we surely are justified in claim- 
 ing a large degree of biblical warrant for the comfort- 
 ing hope just described. 
 
 Nor is the fact that Christian thought has but recent- 
 ly reached this conclusion, a decisive argument against 
 the doctrine as now maintained. For we have here 
 an instance of the same legitimate process of develop- 
 ment from the biblical germ, as that through which the 
 evangelical doctrine of justification by fiiith, for exam- 
 ple, came forth into full view at the Reformation, and 
 established itself by sure deduction from the Scriptures 
 as a fixed and central article of the Christian Svstem. 
 Another iliustratjon appears in the current belief of all 
 evangelical bodies as to tho, nature, the extent, the im- 
 perativeness of tlie work of missions, both at home and 
 in pagan lands. What we here see is, in fact, another 
 instance of that true, as distinguished from all false 
 evolution of Christian doctrine, which, without depart- 
 
 i:Matt. 19: 13-15. 18 : l-Q, 10. Mark 10: 15. Eph. 6: 1-4. 1 Cor. 
 7:14; also numerous O. T. declarations.
 
 GROUNDS OF THIS HOPE. 195 
 
 ing from or going beyond the clear teaching of the 
 Word itself, has enriched Christian belief at many 
 other points.^ Such a conviction as this, thus growing 
 up in the mind of the Church through careful study of 
 the Bible, should be regarded as something more than 
 a pious hope. We claim for it, not merely that it is a 
 permissible opinion, having its foundations in general 
 reason or feeling apart from Scripture, and not contra- 
 dictory to the Bible, but rather that it is a truth emi- 
 nently consonant with Scripture, and strongly justified 
 by the biblical teaching and spirit. The reason for 
 the comparative silence of the Word of God respecting 
 childhood doubtless lies in the fact that the Bible deals 
 chiefly with adult minds, personally capable of receiv- 
 ing its teachings, and personally responsible for the use 
 they make of what it reveals. But amid this relative 
 silence we hear at least one Divine Voice, full of grace 
 and comfort, proclaiming a gracious message, whicli the 
 heart of humanity, so far as sanctified, is ever ready to 
 hear: Suffer the little children to come unto Me, for 
 of such is the Kingdom of Heaven. 
 
 It is objected to this belief that it ignores the fact 
 that salvation comes througli faith, intelligent and vol- 
 untary — such faith being the only possil)le germ of 
 sanctified character: and consequently that infants who 
 pass through no such experience in this life, must pass 
 til rough it in the intermediate state before they can be 
 saved. Is this objection legitimate? Docs it not in- 
 volve far too narrow a conception of what the term, 
 Kalvation by Christ, may contain? Does it not involve 
 also an unwarrantable limitation of the loving poten- 
 tialities of tlie Spirit, who, in the phrase of the West- 
 
 ^ Rainy, Deliver i/ and Development of Christian Doctrine.
 
 196 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 minster Confession, worketh when and where and how 
 He plcaseth? Who can tell what may be wrought at 
 the instant of death, in the case of all infants, by the 
 combined energies of the Father, the 8on, and the 
 Holy Ghost? May we not, in view of what we actually 
 know as to the potencies of grace, justly hold rather, 
 that these redeemed and sanctified souls, entering into 
 their first conscious moral existence imdcr such condi- 
 tions and in such a sphere as heaven, have no need 
 either of such further discipline as the term, probation, 
 implies, or of such culture in faith as the objection 
 presumes? The great verity to which the Christian 
 Church of our time is clinging shuts out both of these 
 suppositions: it is summed up in the comjjrehensive 
 proposition tluit, by a process deeper than conscious 
 volition, and antecedent to all moral choices, the state 
 of all infants dying in infancy is from the moment of 
 death divinely determined, so that they are truly saved 
 before responsible action commences, and their new life 
 is from the first, not one of testing with a possible fall 
 or failure, but one of holiness instant and above all 
 change. 
 
 The sujwriority of this belief to the view advocated 
 by the New Theology has already been noted. Instead 
 of providing for dying infants an opportunity merely 
 for salvatio!!, under conditions unknown to us, and 
 after a jx>riod of development sufficiently prolonged to 
 bring their minds into a condition where they can de- 
 liberately judge for themselves in eternity as to Christ 
 and His claims, is it not better to believe with evan- 
 gelical Christendom generally, that their young eyes open 
 at once toward Hini, and their hearts respond in holy 
 afTection with the first dawning of their sanctified con- 
 sciousness? Is it not a grander and worthier concep-
 
 CONCLUDING THEOLOGICAL VIEW. 197 
 
 tion that, whether born of Christian or of unbelieving 
 or even pagan parentage, such infants are graciously 
 delivered at death from all corruption of heart or nat- 
 ure, are biased toward holiness as our first parents orig- 
 inally were, and iVoni the outset are led forth into the 
 immortal life as sanctified souls, to be divinely trained 
 by processes uidvuown to us into perfection of charac- 
 ter like that of Christ Himself? Certainly such a be- 
 lief has a much larger basis of Scripture to rest upon 
 than the dogma standing over against it, is far more in 
 harmony with the nature of the Gospel, sheds a higher 
 glory on the scheme of salvation, and commends itself 
 much more fully to Christian feeling and desire. Xor 
 is it a small testimonial in favor of this belief, that the 
 training and development of the young in this life, 
 within the nurture of the family, exhibit so many illus- 
 trations of a similar process, — a process in which mind 
 and opinion are formed, principles are fixed, dispositions 
 and character are largely determined, long before the 
 period of personal, deliberate choice begins. And may 
 there not be ground for the judgment, that one essential 
 reason in the Divine ISIind for the translation of half 
 the human race into another life before sin has become 
 an active power within the soul, may be that there the 
 salutary processes of grace may be hastened, and holy 
 character be produced at once, under conditions a thou- 
 sandfold more favorable than even the earthly home 
 of the most faithful Christian parent can affoi'd? 
 
 These glances at the theological relations of the dog- 
 ma in question, although specific and ^.jjj concina- 
 cursory merely, will be sufficient to ins Theological 
 show that, in respect to the character 
 and relations of God, to the true nature and guilt and
 
 198 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 condemnation of man iii)art from the Gospel, and to 
 the reach and ap])lication of the salvation provided for 
 hnmanity in Christ, this dogma deviates widely from 
 the straight and broad ])ath of Christian orthodoxy. — 
 The claim that it is simply a legitimate and a necessary 
 evolution from the fundamental principles of such or- 
 thodoxy — a progressive development from the old his- 
 toric stock/ can not possibly be sustained. To set it 
 forth, for example, as a legitimate deduction from the 
 evangelical proposition, that in some true and deep 
 sense Christ died for all men, not the elect only, is 
 an obvious error, since His death for the world by no 
 means proves that the entire race will be saved through 
 Him either here or hereafter. Nor is there any other 
 specific doctrine, current under the name of orthodoxy, 
 of which this theory can be shown to be a direct infer- 
 ence — a justifiable expansion. As we have seen, it is 
 rather a clear divergence, and that at many fundamental 
 ])oints, from that generic Christian Theology in which 
 the whole Church of God is practically agreed as con- 
 taining the substance of the doctrine taught in the Holy 
 Scrijitures. We find it to be in essence a return, along 
 certain speculative lines, to an old heresy of the third 
 and fourth centuries — a heresy never recognized in any 
 church symbol, and never extensively received in either 
 earlier or later times, and whose chief representative was 
 distinctly classed by a conspicuous General Council with 
 Arius and Nestorius, ApoUinaris and Eutyches, as a 
 teacher worthy not of credence, but of reprobation. 
 
 ■^S.MVTir, Newmax, Old Faiths in New LifjJds ; Preface to revised 
 edition. — One can never cease from wondering liow men who are 
 oi)enly at variance with the Old Faith on points as vital as divine 
 sovereignty, human depravity, the atonement, judgment and ret- 
 rihution, should still claim to be the legitimate, and indeed the 
 on]y legitimate, heirs of all the Christian ages.
 
 DOCTRINAL TEST PRACTICALLY APPLIED. 199 
 
 More specifically, the advocates of this dogma can by 
 no possibility hold intelligently, and Avith full insight 
 into the logical inferences and issues of their position, 
 the current faith of evangelical Christendom as to the 
 attributes and character of God, and His relations to 
 mankind as moral Governor and Father — as to the fact 
 and nature of moral sovereignty aud government, and 
 the universality and adequacy of probation — as to the 
 mission of Christ, His relationship to the human race, 
 His vicarious atonement for man, and the nature and 
 scope of the religion which He came to establish, — as 
 to the real depravity of man, his consequent guiltiness 
 and need, and the necessity for his salvation in this 
 life, — as to the true nature and range of salvation, and 
 to its application amid the unknown experiences and 
 conditions of the intermediate state. The divergence of 
 the dogma from existing orthodoxy at all these points, 
 and at others, is already distinct and positive ; and the 
 more faithfully the dogma is developed theologically, — 
 the more thoroughly it is studied aud ap})lied in its 
 various implications and tendencies, the more distinct 
 aud positive, and the more destructive also, Aviil this 
 divergence appear. 
 
 It not infrequently happens that Christian men, 
 falling on a sujierficial survey into an inadvertent ac- 
 ceptance of some given proposition or theory, as sub- 
 stantially orthodox, find on closer and more compre- 
 hensive inspection, that the theory or proposition once 
 admitted, carries them on involuntarily to results which 
 they clearly see to be at variance with the accepted 
 faith, and against which their maturer judgment there- 
 fore revolts. The broader testing of the proposed 
 opinion reveals its incora])leteness, its inadequacy, its 
 injurious quality, as no narrower contemplation could
 
 200 THE WITNESS OF CHRISTIAN THEOLOGY. 
 
 ever do; and in the presence of Christian Theology 
 comprehensively regarded, the dogma — as in this in- 
 stance — vanishes from sight. 
 
 Bnt if any one should find himself insufficiently versed 
 in the technics of theology to discern this doctrinal an- 
 tagonism, another form of the same test is open to him — 
 a form which better than any other proves the real value 
 of any and all doctrine, dogma, theory, opinion, touch- 
 ing divine things, — the test of experiment. What would 
 be the effect of this theory, if it Avere universally re- 
 ceived by the Church of Christ ? What would be the 
 influence of its ecumenical proclamation from the pulpit, 
 and through the press? What sort of impression would 
 it make uj)on that great task of home evangelization, in 
 which Christian people of all denominations are now so 
 earnestlv en<;a";in2c ? AVhat result Avould flow from its 
 practical adoption by all missionaries from Gospel lands, 
 now employed in carrying the message of a present 
 salvation around the globe? What would this dogma 
 do, if it were fully matured in form, were inwrought 
 into the Christian symbols, were substituted cver}'where 
 for the existing belief, were made the grand regulative 
 principle and guide of the Church in her endeavor to 
 execute the final command of the Master to disciple all 
 nations, and so to bring in among men, the wide world 
 over, the promised Kingdom of Heaven ?
 
 CHAPTER VI. 
 
 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 One other test of the dogma in question remains to 
 be considered, — that which is supplied in various forms 
 by what in general may be defined as Christian Experi- 
 ence. One prominent variety of this mode of testing 
 the validity of this dogma, comes into view in the ar- 
 dent appeal made in its behalf to the testimony of the 
 regenerate or Christian consciousness, contemplated as a 
 standard of belief. Another may be seen in the kindred 
 appeal based on the alleged support of the dogma by 
 the religious feelings — by certain varieties of Christian 
 sentiment, which are supposed to require its acceptance 
 as an article of faith. Still another appears in the 
 comprehensive appeal to the moral disposition or spir- 
 itual inclinations of men — to the voluntary attitude or 
 state of the sanctified soul with reference to these sol- 
 emn problems touching the future life. In some cases, 
 these are concentrated more or less distinctly into what 
 is described as an appeal to human nature or human 
 life, as if the true standard or measure of religious be- 
 lief were somehow to be found in man or in humanity, 
 rather than in theologies or church symbols, or even in 
 what the Bible, regarded as an objective revelation, may 
 seem to teach. 
 
 In view of such affirmations, it becomes important 
 to consider at least in outline the character and the 
 value of the argument thus derived from the field of 
 
 Christian Experience in whatever variety ; first, to in- 
 
 CJOi)
 
 202 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 quire briefly into the nature and authoritativeness of the 
 regenerate consciousness, as a witness to truth and a 
 standard of religious belief, — then to examine and weigh 
 these appeals to our religious feelings, with a viev/ to 
 some discriminating judgment respecting the proper 
 office and value of such feelings as guides in the ascer- 
 tainment of saving doctrine, — and finally to scrutinize 
 somewhat carefully the assumed place and function of 
 the moral disposition, of the composite personality in 
 nuin or in mankind, in determining what ougl.t or 
 ought not to be believed on such a question as that 
 under discussion. Obviously no small part of the ar- 
 gument for a jpost mortem salvation has been gathered 
 u]) within this wide and somewhat vague field. Its 
 advocates are continually declaring, for example, that 
 whatever the creeds or the theologians may teach, the 
 illuminated consciousness of the Church is certifying to 
 the essential accuracv of their favorite doo;ma. The 
 best spiritual ft'cling of the age, they openly claim, is 
 already arraying itself on their side, and is certain ul- 
 timately to settle the question at issue by a process 
 more decisive than logic — more authoritative even than 
 biblical exegesis. The world, they assure us, is out- 
 growing the old belief, and is demanding witii an im- 
 perativeness that can not be resisted, their better and 
 higher doctrine : the moral nature in man, humanity 
 and life, all even now are compelling the Church to a 
 decisive change in her belief and her teaching in the 
 direction of universal or nearly universal salvation. 
 Such is the continuous and confident affirmation. What 
 value really attaches to such claims, and what response 
 does this form of argument require? 
 
 At this point, it is indispensable, first of all, to draw 
 a broad and sharp line between reasonings derived from
 
 EXPERIENCE NATURAL AND SPIRITUAL. 203 
 
 the consciousness or feelings or disposition of the nat- 
 ural man, and reasonings derived from the distinct and 
 specific field of Christian experience. For certainly, 
 no thoughtful mind can commit such a question as 
 that under consideration to the adjudication of the nat- 
 ural man — to the decision of the unsanctificd intellect 
 or of the unrenewed heart. That the Gospel revealed 
 in Christ is, in its doctrines as truly as in its require- 
 ments, at variance at almost every essential point with 
 the corrupted moral nature of humanity, is an axiom 
 which needs no proof here. More specifically, the 
 question whether there shall be any probation, or what 
 shall be the nature or the issues of probation, or when 
 and how God shall punish sin and unbelief, is one 
 which Christianity can not for a moment surrender to 
 the arbitration of the sinner himself. No inference 
 whatever can be drawn from his opinion or feelings or 
 disposition toward any doctrine on this subject, unless 
 it be the double inference that whatever opinion the 
 natural heart is inclined to hold, is therefore to be 
 viewed as doubtful, and that the teaching against which 
 that heart is in a chronic state of revolt, is probably the 
 very truth of God. 
 
 Carefully ruling out therefore all reasonings or judg- 
 ments respecting a Gospel after death which spring in 
 whatever subtle form from the unregenerate nature in 
 man, we also note still further that the type of argu- 
 ment here to be considered, though wholly spiritual in 
 quality, rests entirely on subjective rather than object- 
 ive foundations, and is consquently invested at the best 
 with none but sccondarv authoritativeness. In other 
 words, asking ourselves simply what the sanctified mind 
 and heart are inclined to believe on this question, we 
 must remember that we are still dealing with a form
 
 204 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 of testimony which is but inward and ideal at the best, 
 and which therefore can liave no value whatever when- 
 ever found to be in antagonism with what the revealed 
 Word affirms to be the truth. Even when set over 
 against what Christian orthodoxy or the Christian sym- 
 bols teach, this internal verification of saving truth can 
 properly claim only a limited and inconchisive species 
 of autliority. But if such inward witness be found to 
 be at variance with the objective Revelation, made to 
 man once for all by inspiration, and embodied in the 
 authenticated Scriptures, then surely we need no other 
 evidence that it is unworthy of our acceptance; since 
 it is ten thousand fold more likely that the religious 
 consciousness or religious feeling or disposition of any 
 man or of any age is wrong in its affirmations, than 
 that the Bible inculcates error on any matter pertaining 
 to salvation. 
 
 With these preliminary considerations in mind, we 
 may now turn to consider in brief what 
 
 I. Christian • i • i i , i 
 
 Consciousness, ^^ descnbcd as the regenerate conscious- 
 its Nature and ncss, — Contemplating first its general 
 
 Authority. i , i • • -in 
 
 nature and authoritativeness, and after- 
 wards its specific testimony on the particular doctrine 
 in issue. 
 
 AVhat is the regenerate or Christianized, in distinc- 
 tion from the natural consciousness? The latter ob- 
 viously exists in two main forms, the spontaneous and 
 the philosophic. The first, is that instant and immedi- 
 ate capacity of knowing, which w^e recognize as a pri- 
 mary endowment of the mind, the light of all our 
 seeing and the basis of all intelligence, — possessed alike 
 by all men and constituting in each and all the funda- 
 mental ground and evidence of whatever is known.
 
 CONSCIO rSNESS NA TUBAL AND REGENERATE. 205 
 
 The second is that higher form of the Fame capacity, 
 consequent upon the training and development of the 
 mental powers, through which the mind is enabled to 
 see truth in broader ranges, and in more abstract and 
 commanding forms — the power to behold and to know 
 things more distinctly in their principles and their fun- 
 damental relationships. In the phrase of Coleridge, 
 this philosophic consciousness, thus developed only in 
 an elect class, stands behind the spontaneous conscious- 
 ness, found in all classes, and is its trained guide, its 
 more intelligent interpreter. But both are alike nat- 
 ural, and as such are limited to such knowledge and 
 such truth as the natural man unvitalized by grace is 
 capable of discerning; obviously, there is a higher 
 sphere and mode of knowledge to which, by the nature 
 of the case, neither can ever rise. 
 
 That regeneration by the Spirit of God brings with 
 it, not a new faculty or sense, but an increased ability 
 to know, and especially to know spiritual and saving 
 truth, will not be questioned by any one who is finiil- 
 iar with the profound exposition of this fact contained 
 in the letter of Paul to the Corinthian Church. AVe 
 are assured on his authority that, in connection with 
 the experience of saving grace, there comes an enlarged 
 capacity to apprehend, a new form of spiritual discern- 
 ment, a measure of intellectual insight and experience, 
 which may properly be called a Christian, as distin- 
 guished from even the philosophic variety of the merely 
 natural consciousness. For, grace not only renews the 
 will in man, changes the order and range of his {)ur- 
 poses, quickens his higher while it represses his lower 
 sensibilities, and revolutionizes the entire domain of 
 feeling as well as action : it also induces a correspond- 
 ing transformation through all the mental life, expands
 
 20G THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 the rational powers while it supplies new fields for 
 thought, and reveals larger objects of knowledge, and 
 so enables the soul to behold and to know what, apart 
 from grace, it would never have discerned. True faith 
 is more than a process of feeling or of choice, — it is 
 also a new vision, and a new disclosnre. This regen- 
 erated consciousness does not indeed concern itself pri- 
 marily with those objects of knowledge which are per- 
 ceived by the natural understanding, or even with the 
 abstract truth discovered by the reason : it is occupied 
 rather with spiritual verities, and with these in their 
 essential substance and being, and as related to the su- 
 preme issue of salvation. It specially beholds God, and 
 makes Him in His various personalities and relationships 
 manifest to the soul, — not indeed in such forms or modes 
 as render needless objective proofs or other ontologic 
 evidences, but still with a substantiating clearness and 
 force such as the highest naturalistic philosophy can 
 not attain.^ 
 
 But while we recognize the existence of such a re- 
 vealing endowment, possessed in greater or less degree 
 by every regenerate soul, we are bound to protect our- 
 selves by wise discrimination from those serious errors 
 into which some advocates of this doctrine have fallen. 
 Such gracious consciousness, for example, is in no pri- 
 mary sense of the term a revelation — an immediate dis- 
 closure of spiritual truth to the soul, by a direct act of 
 God. Neither can it be regarded as an equivalent of 
 inspiration, or as a species of supernatural communica- 
 tion of knowledge closely analogous to that which those 
 insi)ired souls enjoyed by whom the Scriptures were 
 prepared for mankind. Neither should it be described 
 
 ^Harris, SeJj'-Revdation of God, Chapter n: God in Conscious- 
 ness.
 
 LIMIT A TIONS OF REGENERA TE CONSCIO USNESS. 207 
 
 as a preternatural interpreter of the Word, such as ena- 
 bles its possessor to read between the lines of that Word, 
 and to see more in its pages than the ^vords themselves, 
 as once selected by the Holy Ghost, distinctly teach. 
 Nor is this consciousness a teacher so loftv or so true, 
 that its testimonies do not need the substantiation of 
 divine things which the understanding gathers, and the 
 verifying reason contributes to faith. These are nat- 
 ural and frequent, but dangerous perversions of the 
 doctrine, as tauglit in the Pauline epistles ; and those 
 who most readily accept that doctrine in its blessed 
 fullness, probably have greatest occasion to guard their 
 minds against all such illicit implications. 
 
 For example, however widely the terms, revelation 
 and inspiration, may be employed as descriptive of the 
 complex historic process by which God has made Him- 
 self known to men in His infallible Word, they should 
 never be so reduced or minimized in their sacred im- 
 port, as to be taken as illustrative analogies of even 
 the highest, purest insight ever granted to believing 
 souls within the Church. At the best, our regenerate 
 consciousness will behold the truth of God not as 
 prophets and apostles beheld it, but only through a 
 glass darkly, and in forms which are narrowed and 
 partial, when contrasted with the fullness of Revela- 
 tion. The possession of such consciousness is conse- 
 quently no infill ible safeguard against error, however 
 sincerely its instructions are accepted. Moreover, the 
 regenerate consciousness even of the Church has not 
 been, is not, uniform in its teaching; but, as the history 
 of Christian belief too plainly shows, has often been 
 and still often is at variance with itself, — defective, in- 
 harmonious, distracting in its testimonies. It is never 
 safe, therefore, to interpret the Bible by the tests of
 
 208 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 consciousness alone, however clear or impressive their 
 substantiation may seem to our minds : the living and 
 eternal Word stands ever above our highest apprehen- 
 sions of its teaching, and however far the witness within 
 may carry us, we shall ever find a wider circumference 
 of Scripture, stretching out beyond the widest ranges 
 of our experience, and furnishing for all saving truth a 
 broader, more enduring verification. With that supreme 
 objective authority, the authentications of consciousness, 
 however clear or lofty, can never become coordinate.^ 
 
 Nor does the witness of consciousness render needless 
 those forms of proof and evidence with which the un- 
 derstanding and the reason of the Christian are directly 
 concerned, — those discursive and logical reasonings by 
 which the divine Revelation, with all its sacred con- 
 tents, is ever commended to the mind of man. There 
 is a serious error, as well as a sublime truth, in the 
 often quoted aphorism of Coleridge, respecting the self- 
 verifying power of revealed truth.- While every ma- 
 
 ^An instructive lecture on this subject by Prof. E. C. Smyth, 
 entitled, From Lessing to Schleiermacher, or From Rntionalism to 
 Faith, may be found in the Boston Lectures, 1870, on Christian- 
 ity and Skepticism. The lecture is an ardent plea for the re- 
 ligious consciousness as the decisive standard of Christian doc- 
 trine ; its fundamental position is that the final and conclusive 
 test of the Christ of history is the Christ within us. But how 
 obvious it is that he who begins his theologizing on such a basis, 
 must logically end sooner or later in a theology, not of Scripture 
 as the supreme objective measure of belief, nor even of the in- 
 tellect and reason as the final test of truth, but of mere feeling — 
 a theology as variable and as uncertain as the sandy foundation 
 on which it is reared ? 
 
 2 " In the Bible there is more that finds me than I have ex- 
 perienced in all other books put together ; the words of the Bible 
 find me at greater depths of my being ; and whatever thus finds 
 me, brings with it an irresistible evidence that it proceeded from 
 the Holy Spirit." Coleridge, Letters on Inspiration, ii.
 
 REVELATION ABOVE CONSCIOUSNESS. 209 
 
 tured Christian mind will come to possess such an in- 
 ternal standard— the resultant of all its antecedent 
 meditations, feelings, convictions, purposes within the 
 sphere of religion, and while it spontaneously judges 
 by this interior standard wdiatever further doctrine 
 arises within the range of its spiritualized vision, there 
 is always danger that what such a mind has come to 
 know and receive, may become a hindrance rather than 
 a help to further attainment, and that by ignoring the 
 objective signs and proofs of Christian doctrine, it may 
 lose its distinctive sense and estimate of that doctrine 
 as thus inwardly manifested. They are not always the 
 strongest disciples, who are readiest to ignore these 
 outward verifications, or to accept as sufficient what 
 Coleridge calls the irresistible evidence of the Spirit. 
 The understanding and the reason, investigation and 
 analysis, logic and demonstration, have their ordained 
 place and value in the commendation of the truth of 
 God to human faith, as truly as has the gracious con- 
 sciousness, whether of the individual believer or of the 
 Church. The ultimate standard of all doctrines, dog- 
 mas, opinions, hopes of men lies in the Divine Word 
 itself, as carefully studied, analyzed, verified by the hu- 
 man mind — working according to its own legitimate 
 and necessary laws. 
 
 In a word, the divine Revelation tries and tests, not 
 only all that lies in our consciousness, but that con- 
 sciousness itself; the living Scripture is both our su- 
 preme teacher and the final judge of our belief. And 
 the instant any believer begins to discriminate among 
 the biblical teachings, according to the suggestions of 
 his personal consciousness, accepting whatever conforms 
 to this standard, and ignoring or setting aside whatever 
 in the phrase of Coleridge does not find him, or com-
 
 210 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 mend itself to him in the depths of his spiritual being, 
 he has entered npon a course -svhich at the best will ul- 
 timately render him blind to much that the divine 
 Word teaches, and which mav transmute his faith into 
 an empty speculation, and make his spiritual life a 
 rationalistic fantasy, or perchance a delusive form, rather 
 than a gracious reality and power. He may perhaps 
 re{)udiate past or present creeds or theologians — he may 
 turn a deaf ear to the holy voices of the Church, and 
 still be safe, so long as he remains loyal to the Word 
 of God, as _sufificient and final ; but when he submits 
 that Word to the final interpretation or arbitration of 
 consciousness, he plunges into a sea of perils whose 
 billows may whelm him even forever/ 
 
 ^It is almost inevitable that the problem of Inspiration should 
 become prominent, as it has already become, in connection with 
 the dogma of post mortem probation. In this treatise, no particu- 
 lar theory of inspiration is affirmed; it is held simply that the 
 books of the Old and New Testament, so far as they are canonic- 
 ally verified, are in a true sense the Word of God, and as such are, 
 when iutelligently interpreted, our infallible and sufficient guide 
 in all matters pertaining to salvation,— God rather than man being 
 their Author, and investing them, as the authentic record of His 
 revelation of Himself to man in grace, with an authoritativeness 
 which is divine and absolute throughout From this general 
 truth, it is a just inference that to substitute any hypothesis or 
 dogma not distinctly made known in this infallible Word, in the 
 place of a doctrine which is there openly revealed, or to propose 
 any modification of such doctrine in the interest of some suppos- 
 ititious dogma or hypothesis for wliich full biblical warrant is not 
 claimed, and to do this on the authority of consciousness, is a 
 process fatally at variance with sound views of Inspiration itself. 
 Nor is it stnuisxe that tlie geiuaine and thorough and holy loyalty 
 to Scripture of men who yeem to be engaged in such a process, 
 should be anxiously doubted in many quarters; though they may 
 be unconscious of their error, they are still within the dangerous 
 circle of its contracting folds, and are certain to experience its fatal 
 pressure at the end.
 
 PARTICULAR TESTIMONY OF CONSCIO USNESS. 21 1 
 
 These cursory suggestions respecting the regenerate 
 consciousness in general, are to be regarded merely as 
 a helpful introduction to the main qucs- 
 
 , . . 1 ■ , 1 • r" i 1 II' Christian 
 
 tion here in issue, whether m tact sucii consciousness, 
 consciousness is arraying itself in favor '*« particular 
 
 - , . -> T ^ Testimony. 
 
 of the dogma of a salvation alter death. 
 As has been intimated, we are directly confronted at 
 this point by the claim strenuously urged by some ad- 
 herents of this dogma, that whatever may be the teach- 
 ing of the historic symbols, or however indistinct the 
 biblical basis and material for the dogma may seem, the 
 crystalizing consciousness of the church is even now 
 demanding it as a working hypothesis, and is evidently 
 moving rapidly toward its full and decisive acceptance 
 as an article of Christian belief and a law of Christian 
 action. How far is this claim justified by facts, and 
 what degree of significance is properly to be attached 
 to the tendency thus described ? 
 
 It may frankly be admitted here that this dogma, 
 like restorationism and other popular varieties of uni- 
 versalism, has gained some degree of currency in our 
 time, especially among certain classes of educated and 
 sensitive minds. It has found favor, as we have seen, 
 with some exegetical scholars, who have been led into 
 it by their interpretation of the few crucial passages 
 already considered; and also, on speculative grounds 
 chiefly, with some eminent theologians, especially in 
 Germany. It has been adopted with ardor by a par- 
 ticular school of English thought, — a school conspicu- 
 ous for the genius and culture, the rhetorical skill and 
 finish, the personal and official prominence of its lead- 
 ers, and conspicuous also for its general tendency to- 
 ward latitudinarjunism in doctrinal opinion, and for its 
 lack of definite and forceful theologic quality. It has
 
 212 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 found currency in many departments of literature also : 
 the III Memoriam of Tennyson, for example, is saturated 
 with it, and is weakened and corrupted by it at nu- 
 merous points. Nor in poetry merely, but in multiplied 
 other literary forms, which need no enumeration here, 
 do we find traces of the universalistic hope that at last, 
 far off, at last, human sin will wholly disappear and 
 every earthly winter change to an eternal spring, so 
 that ultimately in the divine ordering, 
 
 "Not one life sliall be destroyed, 
 Or cast as rubbish to the void, 
 Wlien God hath made the pile complete." 
 
 So far as this is a natural movement merely, whether 
 originating in idealistic conceptions of human nature 
 and human life, or springing from the spontaneous re- 
 volt of the heart against the stern and solemn teachings 
 of Scripture, it may safely be left, as so many similar 
 movements have been left in the past, to the searching 
 scrutiny and adjudication of time. But so far as it may 
 j)ropcrly assert for itself a spiritual rather than natural 
 origin, it certainly demands our thoughtful and dis- 
 passionate consideration, — especially since it is assum- 
 ing to be the present representative and forerunner of 
 a movement, more comprehensive and revolutionary, 
 which is yet not only to create a new theology for the 
 Church, but also to inspire and control the practical 
 life and activities of Christendom. Is this claim any- 
 thin"- more than another ilkistration of that common 
 tendency of minds which are both strong and sensi- 
 tive, — minds animated by earnest convictions, but in- 
 sufficiently submissive to the restraints of calm and 
 thoughtful investigation — to fancy that the thought of 
 the Church must be perceiving and believing what they 
 so ardently affirm and hold as true ? Have we not here,
 
 SUCH TESTIMONY UNCERTAIN. 213 
 
 in other Avords, an example of that fallacious form of 
 argument which consists chiefly in claiming universal- 
 ity for what, in fact, is particular and local only — in 
 inferring from a few conspicuous instances the exist- 
 ence of a great stream of tendency, which is destined 
 erelong to overspread the continents? And further, 
 were the existence of such a general tendency estab- 
 lished by sufficient evidence, Avould it not still be legit- 
 imate to inquire whether this were indeed an instance 
 of hcalthfid advance and development along lines which 
 the Holy Ghost has chosen and revealed for the guid- 
 ance of the Church, or were rather the dark premoni- 
 tion of some temporary falling away from revealed 
 truth, of some grievous relapse into destructive error, 
 such as have already more than once made their ap- 
 pearance in Christendom ? Still further, might we 
 not fairly raise at this point the rudimental question 
 whether, if such generic consciousness actually existed, 
 its dictates could properly have any conclusive force 
 with us, unless they were distinctly commended and 
 confirmed by the objective and eternal Word? And, 
 beyond this, M^e might well ask whether, in vievv^ of the 
 marked antagonism between this asserted consciousness 
 and the generic consciousness of past ages as evidenced 
 in all Christian symbolism, we would not be justified 
 at this point iu setting consciousness over against con- 
 sciousness, court against court, and finally in refusing, to 
 accept cither as an authoritative expression and stand- 
 ard of the true faith? 
 
 But it is enough to note the simple fact that no such 
 generic witness of the regenerate consciousness exists, 
 or seems to be rising like a new sun on the l)i-(»ad 
 horizon of Christian belief. Not only is it far from 
 being true that the Church is accepting or is tending
 
 214 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 toward the acceptance of this assuming dogma : the 
 truth rather is that the Church is still intelligently 
 standing steadfastly by her ancient and certified faith, 
 and this not on traditional grounds merely or mainly, 
 as is so often alleged, but rather because her present 
 study of the inspired Word leads her directly and only 
 to the old conclusion. The fact rather is, that so far 
 as the attention of the Church has been directed to this 
 new opinion, it has distinctly rejected instead of accepting 
 it, and this rejection is apparently strengthening rather 
 than weakening, as the real nature and implications of 
 the dogma are made more apparent to the multitude of 
 the faithful. At the strongest, we can discover nothing 
 more at this point than the religious consciousness of 
 a class, and a relatively small class of believers, setting 
 itself up against the ecumenical consciousness of the 
 Church, — a consciousness regulated, as the Church rev- 
 erently believes, by what the Bible positively teaches, 
 and which is determined to be loyal at whatever cost 
 to every thing, on this subject as ou all others, which 
 the Bible directly declares to be true. 
 
 And this must remain the final response to the pre- 
 sumptuous claim here considered, — at least until such 
 time as evangelical Christendom shall be visibly seen 
 to be forsaking its old creed, and accepting a more 
 universalistic view of Christ, of the Gospel and salva- 
 tion, and of the future of the human race in the life 
 to come.* Vague prognostications that such a change 
 
 ^It is a noticeable fact that in the advocacy and especially in 
 the defence of the dogma under discussion, it has been continu- 
 ally assumed that this change has already taken place, or is now 
 in fact transpiring. "With singular boldness it has been affirnu d, 
 without any adequate historic evidence, that the old formularies 
 of belii'f are all outgrown at this point, and are substantially laid
 
 AN UNWARRANTED CLAIM. 215 
 
 Avill happen, born largely of the wish that it may hap- 
 pen, are of small import here. Sweeping affirmations 
 as to what the world outside of the Church is believ- 
 ing, are even less significant, since the opinion, the 
 sentiment, the wish of the world have never been ac- 
 knowledged by Christianity as authoritative in matters 
 of belief. Neither are casual and local agitations with- 
 in the Church, — the Impulses or movements of a class, 
 the outbreaks of personal enthusiasm or party zeal, the 
 humanitarian pronunciamentos of some school or sec- 
 tion — to be mistaken for distinct indices of some great 
 theologic revolution. Nay more ; were the church itself 
 to yield for a time to such influences, and consent to 
 the ignoring or modifying of what she has long been 
 teaching as salutary doctrine, even this would not prove 
 this illusive hypothesis true, since the church of any 
 age is a thousand fold more likely to be erroneous in 
 its interpretations, than the Bible is to be false. But 
 apart from all this, after comprehensive survey of the 
 entire field, we may unhesitatingly conclude for the 
 
 aside already. A more nnwarranted assertion was never made. 
 It is indeed true, for example, that large improvements have been 
 made recently, as in the days of Jonathan Edwards, within the 
 Calvinistic system. But these improvements liave been made for 
 the strengthening, not the subversion or impairing of that system ; 
 and their admission has in fact immensely enhanced its claiin to 
 an honorable place among the accepted systems of evangelical be- 
 lief. The allegation that modern Calvinism is dying out, is wholly 
 unsupported by facts ; on the contrary, the system bearing that 
 maligned but noble name, was never so strong in the esteem of 
 Christendom as at this moment. Nor are the other kindred sys- 
 tems of faith dying out, or losing in any appreciable degree their 
 hold on the judgment and heart of the Church of God. In fact, 
 evangelical orthodoxy Avas never more alive, never more instinct 
 with conscious power, never more productive or boneficcnt than 
 in our time.
 
 216 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 present at least, that whatever may be true of some 
 conspicuous minds or classes, the consciousness of the 
 cliurch is, as yet, practically uncorrupted by this error, 
 and shows no strong indications of being seriously af- 
 fected by it in the near future. 
 
 Passing over into another department of Christian 
 
 experience, often confused with the preceding yet in 
 
 fact distinct from it, we are called to 
 
 III. The Ap- . , , , , -1 1 • 
 
 peal to FeeUng— cousider what may be described in 
 Geuerai Sugges- p;eneral as tlic appeal to religious feel- 
 
 tions. f . P , 1 . r. 
 
 mg, in su])port ot the doctrine ot a 
 future salvation. — Here again it is of vital moment to 
 emphasize the distinction already suggested between the 
 religious feelings, and all forms of^natural sensibility, 
 however close the resemblance or relation between 
 them. There is no doubt, for example, that the desire 
 to avoid the pains of hell or to gain the awards of 
 heaven, may have in them no religious quality what- 
 ever — may be as intrinsically selfish at the root as the 
 desire to gain any other form of good for the sake of 
 self. Much of the current appeal to our sympathetic 
 interest in sinful men, or to our pity for the lost, 
 springs from a kindred source in the fallen nature, and 
 is equally void of religious v/orth or authority. Neither 
 can it fairly be questioned that a considerable part of 
 the argument urged against the orthodox doctrine of 
 guilt and ])unishment, against the wisdom and right- 
 eousness of God in His vast scheme of moral adminis- 
 tration, against eternal condemnation, is of the same 
 type. When thoroughly analyzed, such argument too 
 often betravs its origin in natural sentiment, in a bad 
 selfhood, rather than in holy and submissive faith. 
 Indeed, is there not some just ground for the query,
 
 RELIGIOUS FEELING ALONE ADMISSIBLE. 217 
 
 harsh as it may seem, ^.vhethcr the strongest popular 
 support of current universallsm and its adjunctive er- 
 rors, is not born of such merely naturalistic sensibil- 
 ity — is Dot an illicit protest of what at the bottom is 
 human selfishness, against the plaus and ways of God 
 as set forth in Revelation? 
 
 It is indeed true that the Bible itself sometimes ap- 
 peals to our natural feeling, and that our holy religion 
 justifies itself at certain points by its considerate recog- 
 nition of the better sensibilities of human nature. Our 
 Lord occasionally seems to rest His teachius; on founda- 
 tions thus laid in the natural man : some of His para- 
 bles of mercy, of equity, of stewardship, of warning, 
 for illustration, find their primary force largely in the 
 fact that they are spontaneously indorsed and ratified 
 by the natural reason and conscience. Paul also, in 
 more than one instance, sustains his great doctrines 
 and precepts in a similar way. Yet the manifest fact is 
 that neither the Bible nor Cliristianity consents to be 
 subjected to the tests which natural feeling supplies, 
 however urgent such feeling may appear: they rather 
 present themselves for human credence on far higher 
 ground — on the ground that they come to men directly 
 from God, and that they possess an intrinsic right to 
 demand that all human impulses, sensibilities, desires, 
 shall always be held in loyal subordination to their su- 
 preme authority. Were mankind sinless, and all their 
 sympathetic feelings in full harmony Avith the reality 
 of things as God sees it, still Christian faith must stand, 
 not on such human supports, but on the truth itself 
 as He reveals it. But the havoc which sin has wroug-ht 
 in human nature is at no point more apparent or more 
 dreadful than within the circle of human sensibility. 
 Kot merely has it given wild and destructive play to
 
 218 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 all the more sensuous and selfish tendencies in human 
 nature; it has likewise repressed, dwarfed, blunted all 
 higher feeling; its worst effects manifest themselves in 
 the loftier sphere of ethical sensibility. How far man 
 has been carried, during the long centuries of his sin, 
 down in the scale of right and pure feeling, it is im- 
 possible for us to tell : we only begin to know in some 
 measure how dreadful the depth is, when we begin to 
 aspire upward toward that angelic range of spiritual 
 sensibility whose heights, even in our blindness, we 
 dimly discern and faintly long to reach. That we can 
 not trust these dwarfed and enfeebled sensibilities as 
 our guides in studying the celestial verities of religion, 
 is only too obvious. He who determines to believe 
 only what they teach him, or sets them up as tests and 
 standards of tlie truth unfolded in the divine Word, 
 can reasonably expect nothing better than delusion or 
 unbelief as the outcome of his false premise. 
 
 The broad fact is that none but purely religious feel- 
 ing — such sensibility as is born of grace, and is peculiar 
 to the regenerate man — can properly be admitted here 
 as entitled to any weight ; the same rule which excludes 
 the authority of the natural as distinct from gracious 
 consciousness, must no less decisively shut out the voice 
 of natural as distinct from gracious feeling also. But 
 how far may we rely on the witness of the religious 
 sensibilities as proof of the truth or falsity of any doc- 
 trinal proposition contained in Scripture? Every reader 
 of Lockdeij Hall will recall the indignant protest which 
 that remarkable poem contains, against regarding the 
 feelings as dangerous guides in life, and against preach- 
 ing down the heart with petty maxims gathered from 
 the field of prudential experience. Like protest is 
 often made against the orthodox theology, as tending to
 
 THEOLOGY OF FEELING INCONCLUSIVE. 219 
 
 the undue repression of gracious sensibility, — as exalting 
 the cold processes and decisions of the Christian intel- 
 lect into supreme authoritativeness, to the exclusion of 
 those valuable modifications or meliorations of belief 
 which have their origin rather in holy emotion. In 
 the one case as in the other, such protest contains an 
 ap})reciable element of truth. That orthodoxy Avould 
 sometimes be not only mollified but improved in both 
 form and potency, by a more distinct admixture of the 
 emotional element, may readily be admitted. Within 
 certain limits it is as true that there is a theology of 
 feeling, as that there is a theology of the intellect; and 
 in the highest sense, that may be regarded as the best 
 type of theology in which both intellect and feeling, 
 thought and sensibility, are most judiciously and hap- 
 pily blended as regulative forces. 
 
 Yet, how obvious it is that a theology inspired and 
 shaped substantially by the gracious emotions, can have 
 little authoritativeness or worth, when compared with 
 a theology which is visibly rooted and grounded in the 
 objective Word of God, faithfully studied, wisely un- 
 derstood ! That Word existed before humanity, is the 
 outgrowth of a process higher than man, waits not for 
 anv indorsement which human feeling may bring, as- 
 serts each doctrine and each duty with a supramundane 
 majesty which is primary, instant, perpetual in its ap- 
 peal to the soul.^ So far as the religious sensibilities 
 
 ^Fcr an illustration of the opposite view, see Hunger, Appeal 
 to Life; Preface. "The Word came by iiis[)iration through human- 
 itij, and the processes of human life, and the actual life of its 
 Head ! . . Tlie interpretation of the Word searches and reads 
 life as it goes on in the world in history. . . Tlie trulh it jinds 
 here, it finds to be the recealed Word of God. . . Truth is not actu- 
 ally trutli until it gets past the respect properly entertained 
 for dogma, and beyond reverence for an external revelation." Here
 
 220 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 have boon educated by it, and conform themselves to 
 its peculiar guidance, they may indeed be helpful both 
 in assisting the mind to right apprehensions of sacred 
 doctrine, and in confirming its faith in the gracious 
 verities which God, not the sanctified reason or heart, 
 has taught. But on the other hand, whenever either 
 the reason or the sensibilities of even the most mature 
 Christian are exalted above that external revelation, 
 and made the primary instructor of the soul as to the 
 truths on which its salvation depends,, not only is the 
 divine order of things subverted, and Scripture reduced 
 to a secondary place among the educational forces in 
 the spiritual life: the door is opened at once for the ad- 
 mission of a thousand serious errors, and that life itself 
 is directly exposed to enormous if not certainly destruc- 
 tive perils. And where is there any adequate protec= 
 tion against such liabilities, unless it be found in the 
 objective Word itself — in that Word carefully and often 
 studied by the mind until its saving truths are not only 
 apprehended in their full cogency, but are accepted by 
 the intelligent soul as being the very doctrine which 
 God has given man, to be believed and obeyed in order 
 to his everlasting life? 
 
 Granting to the religious feelings under this just con- 
 dition, some secondary or tributary ministry to Chris- 
 tian faith, we are bound still further to utter a word of 
 warning against certain specific errors to which believers 
 are exposed in the application of fhis generic provision. 
 It is a frequent though palpable mistake, for example, 
 
 V.0 find not only a radic-al'y defective theory of inspiration, 
 but also by natural consc^qucnce a radically false conception of 
 Revelation itself. Doc>s the dotrma advocated by this author re- 
 quire such revolutionary modifications of belief on points so vital 
 as these?
 
 APPEAL TO THE HUMANE FEELING. 221 
 
 to allow one variety or class of spiritual emotions to con- 
 trol in the. determination of some doctrinal question, to 
 the exclusion of other varieties or classes of holy feel- 
 ing equally entitled to a voice in such adjudication. It 
 is a mistake equally obvious and hardly less frequent, 
 to subvert the natural order or gradation of the relig- 
 ious sensibilities, by elevating those to the highest place 
 which in the nature of the case arc subordinate, and are 
 therefore entitled to minor consideration only. No less 
 serious is the radical mistake of ignoring that sacred 
 and beautiful harmony born of the Spirit, Avhich in the 
 complete Christian life must ever subsist between all 
 the varieties, grades, classes of holy emotion — a har- 
 mony which has its perfect type in the sublime concord 
 and serenity which exist eternally above all apparent 
 discords, among the attributes and the affections of God 
 Himself. That these are real exposures will be apparent 
 to every one who has studied the history of opinion in 
 this department of theology: illustrations of each Avill 
 come into view in a more specific survey of the field.^ 
 
 Among the varieties of religious sensibility to which 
 appeal is made in support of the dogma of i^ost mortem 
 probation, the most conspicuous is what ^^^ particular 
 may be styled the humane feeling, — Appeal to the 
 
 1 [, • 'i !/>• 1 ii Humane Feeling. 
 
 love tor man, expressing itseit in broth- 
 erly interest in his welfare, in pity for his sinful and 
 
 ^On the illicitness of the attempt to interpret Scripture through 
 the feehngs, or to suhvert hibUcal doctrine tlirough appeals to the 
 rehgious sentiments, see Hovey, State of the Impenitent Dead, Lect. 
 vn. WRKiiiT, G. F., Probation after Death. On tlie other hand, 
 Beeciier, E., Doctrine of Retribution, maintains that tlio tenet of 
 an endless condemnation can not l)e true because human fcehng 
 is against it. Similar error appears in Wiiiton, Is "Eternal " Pun-
 
 222 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 lost condition, and in ardent desire for his del'iverance 
 from sin, and especially from the condemnation, present 
 and future, due to his sin. Here of course we legit- 
 imately exclude all merely natural sensibility, and con- 
 template only that holy form of love for man, that 
 broader, purer humanity, which has its justifying ground 
 in the second great commandment, as both enunciated 
 and exemplified by our divine Lord. 
 
 That this type of spiritual emotion figures largely, 
 sometimes controllingly, in the advocacy of the dogma 
 in question, is very obvious. Vivid pictures of the 
 weaknesses and moral disabilities of men, of the evil 
 forces working against their better natures and like 
 strong tides sweeping them away from their proper 
 moorings, of these better natures full of good desires 
 and capable of right action though often overcome by 
 evil, of the incompleteness and narrowness of life in 
 many cases and the suddenness with which it is often 
 terminated before it has been well begun, of the awfulness 
 of being lost and lost forever under the retributive 
 wrath of God, of the unutterable miseries of hell and 
 the torment of the worm that dieth not and the fire 
 that is not quenched, — vivid pictures of this sort are 
 so drawn out before the mind as to arouse every hu- 
 mane feeling, and to hurry it on by an influence stronger 
 than logic to the conclusion that there must be some 
 other, less jiainful solution of the gi'cat problem of the 
 future life. The potency of this appeal to the arbitra- 
 tion of feeling is only too apparent; and the results, 
 though varying in degree, are uniform in kind. ^Vhile 
 
 ishment Endless ? But when or where has Christianity consented 
 that its doctrines should be tested by a standard so fragile, so vari- 
 able, so often contradictory as this must bo ?
 
 SIGNIFICANCE OF THIS APPEAL. 223 
 
 some arc led by puoIi awakened sympatliy merely to 
 some meliorating view, some gentler possibility,, such as 
 the one here considered, others are carried over by the 
 same process sometimes into restorationism or annihi- 
 lationism or some kindred hypothesis — sometimes into 
 the more radical error of absolute universali.->m. 
 
 Contemplating here this n)eliorati:ig view only, we 
 sec at once that its real value must after all be measured 
 largely by the degree of ouccess actually following the 
 experiment of a probation after death. The question 
 whether there be few or many that are saved in this 
 ■way, still confronts us. Have we any information which 
 clearly assures us that any will actually be bronght to 
 Christ by this 'post mortem presentation of the Gospel? 
 Will the number of souls thus redeemed be large, or 
 only a small fragment of those who in eternity may hear 
 and decide upon the oifer of salvation ? Will not the 
 present problem of sin and condemnation, in an innumer- 
 able host of cases, still remain to perplex our faith? AVill 
 there not be a hell after all, whose horrors must be real, 
 and M'hose duration must be everlasting? Shall it be 
 said in reply, as Maurice and Farrar affirm, and as Ten- 
 nyson confidently sings, that all the dead, or at least all 
 but an insignificant fragment, will in fact be saved 
 by grace in the intermediate state? This is only 
 another, more polished variety of iwiiversaiism, without 
 warrant in either nature or Scrijiture. Shall it be said, 
 as the American school of advocates are more cautiously 
 saying, that we can assert nothing beyond the fact of 
 probation, and can furnish no clear guarantee that the 
 grace which so often fails to save in this life will be 
 more successful in another? This answer, leaving us 
 with the old perplexity in our hearts, wholly fails to 
 satisfy the humane feeling whose support it seeks. The
 
 224 rilE WITXESS OF CJIFJSTIAN EXPEIilEXCE. 
 
 hypothesis of a probation which may actually save 
 no one, or which may save only a few out of the va.-^t 
 multitude of the dead, only introduces a new element 
 of darkness and painfuluess into a problem already 
 overwhelming- in its appeal to our pious sympathies. 
 The fact is, that any hypothesis Avhich does not solve 
 more positively than this the fundamental question re- 
 specting the destiny of the dead, is beset, so far as our 
 spiritual sensibilities are concerned, with all the eflibar- 
 rassment that surrounds the orthodox view. Thouah 
 it appeals to feeling, and rests so much upon feeling, 
 it gives no satisfying answer to its own appeal. 
 
 Another difficulty of much greater magnitude appears 
 in the singular ignoring of unquestioned and unchange- 
 able fact, which is so apparent in this hypothesis. 
 AVhat is the essential fact here? Can we doubt that 
 probation both natural and gracious, sin and guilt, con- 
 demnation and punishment for wrong doing, the pangs 
 and retributions of conscience, forebodings of soul in 
 view of eternity, death and judgment, and the resistless 
 wrath of God flaming out against evil men forever, are 
 all realities — realities not merely fundamental in Scrip- 
 ture, but verified in many unquestionable forms by the 
 testimonies of nature and of the soul iu man? And 
 must not these realities be taken fully into account, — 
 considerately weighed in all their solemnity, and pro- 
 perly adjusted and provided for in any scheme of sal- 
 vation for man, whether in this life or in another? 
 And of what avail is it in such a case so to stir up the 
 feelings, so to arouse the sympathies, whether natural 
 or religious, as to render the mind insensible to such 
 verities, and to pervert its vision and apprehension of 
 the fictual truth? The foct that the reality of things 
 pains us does not change the reality of things; the blind
 
 ILLICIT FLA Y UPON THE HUMANE FEELING. 225 
 
 protests of our feeling ^vill net alter the divine pir.n; 
 tears cannot wash away the eternal verity. And is it 
 not both foolish and wicked to work th.us n])on the 
 spiritual sensibilities through ungrounded hypotheses or 
 illusive guesses, until the soul grows indifferent to the 
 essential fact, and comes to rest at last in a dognia 
 which the divine Word nowhere commends to human 
 acceptance ? 
 
 AVhat men need to know in this world is not what 
 will give them present gratification or calm their present 
 solicitude, but that which is for their best interest, 
 their endurino; welfare. Vain is it to soothe bv anodynes 
 or to comfort through temporary stimulation the suf- 
 ferer from disease, whose only hojie of future health 
 lies in an hour of severe torture, and the sharj) knife of 
 the skillful surgeon. The true friend is he who solaces 
 by no illusive promises, who conceals the reality with 
 no flattering words, who blunts the feeling with no 
 momentary sedatives, while the consuming disease goes 
 on and on toward its fatal consummation. The true 
 friend rather is he who sees the case as it is, and 
 honestly seeks for it not alleviation, but restoration, — 
 Avho yields to no inconsiderate grief, no morbid sym- 
 pathy, but stands bravely by the bedside of the suf- 
 ferer, and sustains him with brotherly consolation while 
 the physician performs his painful but indispensable 
 task. The illustration is approj)riate here. Th.^ truest 
 impulses of Christian sensibility are not those whicli 
 incite the soul to anticipations, ])leasant enough in the 
 contemplation, but having the fatal defect of possessing 
 no sure foundation in the inspired "Word, — not those 
 which be<i:uile men into indifference to the solemnities 
 of a present probation, by promising them a probation 
 under possibly more favorable auspices, in the life to
 
 226 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 come — not those which, by unwarrantable interjireta- 
 tions of the mission of Christ and the scope of His 
 religion and the nature of the biblical salvation, lay 
 broad foundations, not merely for a probation for in- 
 fants and the heathen, but f)r a salvation which 
 includes the race substantially, and which will sooner 
 or later restore all men, or nearly all, to the image of 
 God and to eternal blessedness. Those are the truest 
 and best impulses of Christian sensibility which, vmder 
 every stress and pain, cling closest to the facts as given 
 in Scripture, and which lead their possessor to tell 
 sinful men the truth and the whole truth, exactly as 
 God has declared it, and on His authority alone. 
 
 So far as this appeal is based on what we know re- 
 specting the sentiment of benevolence in God, its defec- 
 tive quality, as we have already seen, becomes easily 
 apparent. For that sentiment takes into account, not the 
 momentary comfort or the partial advantage, but rather 
 the complete well-being of the soul, and this not for 
 the brief hour of time alone, but for a long eternity. 
 It contemjdates not merely the interests of a class, and 
 that the class which is farthest away from Him in feel- 
 ing and in character, but rather the welfare of the 
 entire universe with all its classes and gradations ot 
 moral being. It studies the good of the righteous as 
 well as the good of the sinful, regards the interests of 
 the law as well as the feelings of the transgressor, acts 
 accf)rding to the behests of an affection whose scope is 
 broad as the universe of spiritual being and whose 
 depths are unfathomable to mortal or even seraphic 
 intel'igcnco. What a benevolence so lofty and perfect 
 may induce such a person as God to do with sinful 
 men — men who have misused their opportunity while 
 undergoing an earthly probation, natural or gracious,
 
 APPEAL TO THE SENSE OF JUSTICE. 227 
 
 it surely is not ours to determine, or even to sur- 
 mise. We are bound to pause where the Scripture 
 pauses in its disclosures — to accept simply what Chri>t 
 and the Spirit have taught us; hoping for nothing and 
 promising nothing as to either time or eternity beyond 
 what this God has in these ways distinctly revealed. 
 To go a step farther is perilous — is death. 
 
 Kindred appeal is sometimes made, especially in the 
 more recent advocacy of the dogma of future salvata- 
 tion, to the sentiment of equity, the sense of justice, as 
 combining with the humane feeling iust ,. . , ., 
 
 ° _ J^ '> \ . Appeal to the 
 
 considered, in the demand for this hy- curistian sense 
 pothesis.— It is alleged that we imper- «f J"«"ce. 
 atively need such an explanation as is afforded in this 
 dogma to satisfy the feeling of right as well as the im- 
 pulse of benevolence, and that in the fact that such 
 satisfaction is gained through this hypothesis, we have 
 convincing evidence that the hypothesis itself is true. 
 We have already had occasion to weigh this argument 
 from justice in other relations; some brief reference to 
 it seems desirable in this final connection also. 
 
 The underlying presumption at this point is, that 
 whatever God is doing is right, and that His intentions 
 as to the future of man and of the moral universe are 
 right also. In the estimate of every Christian mind 
 this presumption is supreme and decisive. That per- 
 plexities inscrutable to us will be apjwrent in an 
 administration so vast and comprehensive, — that faith 
 must often be exercised and absolute trust be required, 
 especially at points where this administration manifests 
 itself in darker forms such as chastisement or retribu- 
 tion, is an axiom with every true believer. But such 
 a measure of confidence in the divine administration is
 
 228 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 demanded by the nature of the case, and is spontaneous 
 in every devout soul. Nothing that anywhere appears, 
 whether of present sin and evil or of future possibility, 
 can really disturb the faith of the pious heart in the 
 perfection of the divine character or dealing; it will, 
 it must hold beyond all question the underlying postu- 
 late that God is right always and everywhere. 
 
 But wc are dealing here with fact as well as pre- 
 sumption. The tremendous fact is that this righteous 
 God has actually instituted among men a system of 
 probation, is placing each soul upon trial, subjects men 
 to temptation, chastizes wrong doers, is punishing sin 
 in this life, warns of future retribution, and has revealed 
 the existence of a hell created by His hand as a prison- 
 house for transgressors.^ In other words, this righteous 
 God is doing and will do exactly what the Bible de- 
 clares Him to be doing and intending to do: nor have 
 we the slio-htest ground for inferring that He will ever 
 
 iln wide contrast witli the revolt against Hell, which is so con- 
 spicuous among the advocates of future probation, stand those 
 imi>ressive hues which the genius of Daxtc {Canto III.: 1-8) 
 imagined as engraved above the entrance of the Inferno,— Wnes 
 which describe not merely the belief and teaching of the Church 
 in that century, but also the profoundest conviction of the Church 
 in all ages, as to the eternity of Hell, and to the wisdom and 
 justice, and even the benevolence of God in laying the deep 
 foundations of that necessary prison in His moral universe : 
 
 " TJirough me men pass to th' city of great woe ; 
 Through me men pass to endless misery ; 
 Through me men pass where all the lost ones go. 
 JuMice it was that mored nuj Malrr high, 
 The Power of God it icas that fashioned me, 
 Wisdom snprrme, and primal Cliariiy. 
 Before me nothing was of things that be, 
 Save things eternal, and eternal I endure." 
 
 — Plmnptrc's Translation.
 
 INADEQUACY OF SUCH APPEAL. 229 
 
 swerve in tlie least degree from the line of aetion which 
 he has thus announced to mankind, and on which lie 
 has in fact entered. Hih sense of equity will never 
 change; His grace, however large or free, will never 
 undertake anything that is contrary to what His equita- 
 ble purpose has- already determined. In such a case, 
 are we in any possible sense at liberty to set up our 
 sentiment of justice — our feeling as to what God ought 
 to do, either now or in the future, over against whjit 
 He is doing in fact, or has declared his jjurpose to do 
 hereafter? There can be but one Christian answer lo 
 such a question. To revolt against anything that He is 
 doing, or promising to do, on the ground that such a 
 course on His part is contrary to our sense of moral 
 feeling, is a crime — is treason. It is not given to us to 
 say that He ouglit to do, and consequently to infer that 
 He will do, what our sense of equity seems to require 
 that He should do, even though his Word should reveal 
 the opposite. To do this is simply to set that sense of 
 equity on the throne above Him, and to aflfinu our right 
 not merely to be judges of His action, but even to 
 direct such action according to our ethical preference. 
 Surely no argument is needful to show that treason such 
 as this is a crime hardly lower in His piu'c sight than 
 the consummating sin against the Holy Ghost. 
 
 How shallow aijd partial, how wholly inadequate to 
 solve such administrative problems, this human Muti- 
 ment of justice is, even in its most spiritualized Ibiins, 
 may be easily perceived. Contemplating these problems 
 in the light of eternity, do we not see at once how 
 incompetent the mind of man or of angel, imen'ight- 
 ened by revelation, must be to say what (jlod ought to 
 do hereafter with those who sin against Him in this 
 life? Considering the interests of an entire moral uni-
 
 230 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 verse, in contrast with the narrower interests of a class, 
 however largo, are we not utterly confounded in the 
 effort to judge of what equity toward the universe may 
 require God to do with that class or with the individ- 
 ual souls that compose it? Have the holy no rights as 
 well as the sinful and unholy — no right to protection 
 against the influence and domination of unrestrained 
 wrong, no right to a peacefid existence under the benign 
 sway of a government which will faithfully and surely 
 punish sin and rebellion, no right to the compensa- 
 tions which in the divine constitution of things arc 
 ])romised to virtue, or to the eternal exemption from 
 sin and unholiness which constitutes one of the special 
 privileges of heaven ? Contemplating God Himself, 
 and what in his own siglit must be forever due to Him 
 as a perfect Being and the eternal Head of the moral 
 universe, how prostrate we seem to be, how utterly 
 incapable, in the endeavor to decide, from the impulses 
 of our moral feeling, what is best and right for Him to 
 do with those who may die; in ignorance, in sin, in 
 unbelief! Viewed in any aspect, is it not impossible for 
 a considerate mind, at all instructed and rectified by 
 grace, even to attempt, apart from the plain teaching of 
 the Scriptures, the solution of any of these great ad- 
 ministrative problems? More specifically, how would 
 such a miiul dare, on the warrant of its innate sense of 
 justice, to say whether God shall institute a scheme of 
 probation, who shall be included in that scheme, what 
 form3 it shall assume, how long it sliall last, or what 
 shall bo' its outcome ? 
 
 Is it not to be feared that these appeals to the 
 sentiment of justice in behalf of the dogma proposed, 
 spring too often trom shallow rather than large or deep 
 views of what God is as a perfect Being, and of what
 
 LOYALTY TO GOD SUPREME. 231 
 
 His moral administration is, regarded as the outgrowth 
 and expression of His perfect nature ? Are they not 
 seriously lacking in holy fear of God, in profound 
 reverence for His person and His manifested works and 
 ways, in that solemn awe which ever filled the breast 
 of prophet and apostle, in submissive acquiescence in 
 His holy sovereignty and in His perfect law, in that 
 sacred loyalty to Him which receives unquestioningly 
 whatever He sends, and does without c^uestion what- 
 ever He commands? But these are qualities which 
 must enter as vitally as our sense of equity into all 
 worthy contemplation of such a problem as that here 
 considered. He In whose religious life they do not 
 flourish as the essential counterpoise to the humane 
 feeling — as the sacred correlative to the conviction that 
 God is love, is largely if not fatally incapacitated from 
 right apprehensions of such an issue. So long as his 
 spiritual being Is not suffused and solemnized throughout 
 by their subduing power, the truth on this point, as on 
 many others, will remain to him a mystery — a mystery 
 which nothing but larger culture of that fear of the 
 Lord which is the beginning of wisdom, can ever 
 dissolve. 
 
 Let it be observed especially that these profounder 
 sentiments, and particularly the sentiment of loyalty, 
 find their supreme point of interest and of concentra- 
 tion In the Gospel of life in Christ Jesus. As angels 
 desire to look into the sacred mysteries of this plan of 
 grace, hovering ever around it in holy reverence and 
 adoration, so around tliat gracious scheme all the holy 
 instincts, all the deepest sensibilities of the sanctified 
 soul spontaneously gather. Fear as well as joy, rev- 
 erence and awe as well as love, cordial submission 
 and sense of loyalty to this Gospel, spring up irresistibly
 
 232 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 in the breasts of those who b.avc worthily received it. 
 The true Cliristian receives Christ exactly as H3 is 
 revealed, accepts His mediation in the jirecise form in 
 Avhich it is exhibited to the eye of faith, submits to 
 every condition which the Mediator imposes, welcomes 
 the oflPor just as it is made, and believes in the nature 
 and extent of the consequent salvation precisely as they 
 are made known to him in the Scriptures. He has no 
 wish to change a single feature, to alter any term or 
 condition, to enlarge or to abridge the applications of 
 this Gospel in any direction — to rationalize the plan of 
 mercy at any point, or to criticise a single aspect or ele- 
 ment in it, as these are revealed to him in the inspired 
 Word. Idealizing speculations respecting what cither 
 love or equity may require God to do with His own 
 scheme of redemption in spheres and relations unre- 
 vealed, are wholly foreign to the instincts of such a 
 mind. It rather receives the messa<2:e of mercv ex- 
 actly as it is given, and reposes on it exactly as it 
 stands, — never doubting that he who provided such a 
 Gospel will accomplish through it just what Pie has 
 declared His purpose to accomplish, and will at last, 
 alike in salvation and in condemnation, fully justify- 
 before the universe His righteous works and wavs.^ 
 
 One other variety of the appeal to religious feeling 
 may be briefly considered here,— the appeal to the senti- 
 ment of hope.— Hope has been well defined in general 
 
 lit would be well for certain American expounders of the 
 dogma of future probation, on the basis of these appeals to feeling, 
 Avere they to ponder the weighty words of ]\rosES Stuart, in the 
 .conclusion to his convincing treatise on Eternal Punishment : 
 
 " The question is not what this or that person wishes, or desires 
 to have true, but what do the Sacred Writings teach."
 
 APPEAL TO CHRISTIAN HOPE. 233 
 
 as a complex emotion, compounded of desire and ex- 
 pectation. Christian hope is in like ^.j ^ ^^^ ^^ 
 manner made np of holy desires on ti>e sentiment of 
 one side, ever looking toward and long- "*"'' 
 ing for some spiritual good, and on the other side of 
 trustful anticipation and assurance, based on the divine 
 promises as to the ultimate realization of that which is 
 desired. 
 
 What now is it legitimate for the Christian to wish 
 for, so far as a future salvation is concerned, and what 
 may he be warranted in thus anticipating? 
 
 As to Christian desire, the general answer obviously 
 is, that we may properly wish for just what and only 
 what God has in His Word set before us as spiritual 
 good. It is His to judge, for example, what is really 
 best for us in our individual life as believers, and His 
 both to direct and to limit our desires concerning our- 
 selves to what is best in His sight. As on one hand, 
 it is not lawful for us to narrow the range of our holv 
 wishes — to long or pray for less than God tliinks it 
 best for us to have or to aspire after, so on the other 
 hand it is unlawful in us to indulge inordinate aspira- 
 tions, or allow ourselves to long for anything which God 
 has not by His Word and Spirit taught us to desire. 
 In a word, to hope for what is not promised in Scrip- 
 ture, or warranted by the divine dealings with men in 
 grace, is illegitimate — is sinful. On the broadest scale, 
 all unwarranted desires, whether relating to ourselves 
 or to others, or to the moral universe, are in their 
 essence wronir — are born of self and nature rather than 
 of God. 
 
 What is true of desires, is true also of expectations. 
 God teaches His children to expect large things, but 
 not to expect everything which to their narrow vision
 
 234 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 may seem possible or desirable. "We have the right to 
 anticipate for ourselves, even in this life, and still more 
 during a long eternity, rewards and consummations to 
 faith, sueh as it hath not entered into the thought or 
 heart of man to comprehend. AVe have the right to 
 look forward to a glorious age for humanity even on 
 earth, and to expect a supreme fruition of all that God 
 has promised for our redeemed race throughout the sub- 
 lime ages of an unending future. Not expectation mere- 
 ly, but full assurance also, is justified here. But we have 
 no right to expect anything for ourselves or for man- 
 kind, either now or hereafter, on any other terms or 
 conditions than those which God has Himself laid 
 down, or to anticipate, either now or hereafter, any- 
 thing more or other than He has promised. We are to 
 expect for ourselves, and for the race, simply what He 
 has taught us to expect — nothing less and nothing more. 
 Christian hope, like every other holy sentiment, needs 
 the guiding and restraining as well as inspiring influ- 
 ence of the Holy Spirit, in order to preserve it from 
 error at these points, and to fix it on right and worthy 
 objects only. And we are ever to remember that in the 
 sight of God it is as truly an offense to indulge inordi- 
 nate expectations, to anticipate what He has not revealed, 
 as it is to refuse to trust Him in what He has made clear 
 and plain to childlike faith. 
 
 What warrant then has the Christian to desire that 
 the salvation provided in the Gospel should be in its 
 nature, conditions or applications, anything other or 
 broader than God has revealed it to be ? What war- 
 rant has he to anticipate that the practical outcome of 
 this Gospel will be something larger than the Bible 
 represents it, — that it will be extended into other
 
 LIMITATIONS OF SUCH HOPE. 235 
 
 spheres and reach other classes and accomplish other 
 ends than those which the Word of God has made 
 known? More specifically, is it lawful for the believer 
 to desire or expect the salvation of any others than 
 those whom God has revealed His gracious intention to 
 save, — to desire or expect the annihilation of those who 
 have wickedly rebelled against God, as being their only 
 method of rescue from the death that never dies, — to 
 desire or expect the restoration of every human soul to 
 holiness, when God lias declared that there is a sin 
 which cannot be forgiven either in this life or in the 
 life to come, — to desire or expect the final salvation of 
 those who have sinned against the Holy Ghost, or of 
 the fallen angels, or of Satan himself, the founder and 
 head of the principalities and powers of evil ? These 
 are legitimate, as they are serious questions; and the 
 Christian answer to them will help much in determin- 
 ing how far religious hope may lawfully go in its 
 dreams concerning the future state of men, and in 
 showing just Avhere and how such hope may become an 
 illusion and a snare to the soul. 
 
 But while we recognize these necessary limitations to 
 the sentiment of hope, we are by no means constrained 
 to regard the legitimate sphere of such hope as narrow 
 or insufficient. God has not inspired within the breast of 
 His children a feeling so holy, so animating, without 
 furnishing for it adequate material and the largest 
 healthful scope. In respect, for example, to the number 
 of the saved and of the lost, it is by no means just to 
 allege with Farrar that, according to the position of 
 orthodoxy, the latter class must include the vast major- 
 ity of mankind. AVe might raise here the legitimate 
 query whether those who advocate a future probation
 
 236 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 merely, have any real assurance that such probation 
 would result in the actual salvation of a majority of 
 mankind. It might also be urged in reply that the 
 problem involved is not one of numbers or majorities 
 merely, — that the aggregated gain in character and in 
 consequent uscfidncs.s and bliss attained by the saved 
 minority, ^vith all its glorious possibilities throughout 
 eteniitv, might in the estimate of God far outweioh 
 the loss and damnation incurred by the unsaved major- 
 ity. But the more practical answer to this current 
 allegation is that which is so well stated in part by 
 Pusey in his forceful exposition of the freencss and 
 fullness of salvation, of the exceeding tenderness of 
 God toward repenting sinners, and of the possibilities of 
 saving grace even in the emergencv of a dvinir hour. 
 If the prayers and alms of Cornelius were had in di- 
 vine remembrance, — if in every nation he that feareth 
 God and worketh righteouness is accepted of Him, — if 
 our Lord heard the outcry of the dying thief and 
 carried him as a trophy at once into the Paradise 
 whither He Himself was just going in triumph, may 
 we not, without either indulging in the universalistic 
 delusion or contradicting our own doctrine, still cherish 
 with Pusey a large and comforting hope respecting 
 many, perhaps multitudes, who live and die, alas, out- 
 side of the blessed circle of the Household of Faith? 
 
 But beyond this, if the doctrine of the general sal- 
 vation of infants be admitted, the question of numbers 
 is settled at once in favor of the orthodox position. 
 The security and the comfort which that doctrine fur- 
 nishes, as we have already seen, are immeasureably 
 greater than that afforded by the dogma of a future 
 probation fu- infants, — a i)robati()n which may after all 
 result only in the increased sinfulness and deeper dam-
 
 NUMBER OF THE SAVED. 237 
 
 nation of myriads included in that immense class 
 
 } 
 
 itself a probable majority of mankind. If all infants 
 dying in infancy are saved, then the larger portion of the 
 human race is saved, even now. But in tliis compu- 
 tation we are permitted still further to summon into 
 view the entire future of humanity on earth — a future 
 extending through we know not how many centuries, 
 during whose progress the Gospel is to be universally 
 proclaimed, and the race as a race is to be brought into 
 obedient subjection to Christ. We may take into the 
 ac(5ount all the ages antecedent to the millennial period, 
 in which Antichrist shall be overthrown, and the Jew 
 and the Gentile converted, and the world subdued unto 
 Immanuel. We may also count the glorious millen- 
 nium of grace promised iu the Apocalypse — that pro- 
 longed yet definite period including, it may be, many 
 thousands of years, during which our Lord shall reign 
 spiritually in the earth, and His religion shall prevail, 
 Avith saving power, in myriads on myriads of human 
 hearts.^ And in the light of that sublime future, far 
 transcending all present manifestations of grace, does 
 not the question of numbers entirely change its aspect? 
 Including that future in the computation, in vivid con- 
 trast with the few thousand years of sin, may we not 
 believe that the number of the lost will be relatively 
 small indeed — insignificant in comparison with that 
 starlike host whom no man can number, seen of John 
 
 'To one who holds the current millennarian notion of the future 
 of the world and of humanity, the problem here considered is 
 beset with special, if not with overwhelming jierplexities. Ac- 
 cording to his view, a catastrophic ending of earthly things may 
 occur at any hour amid flaming judgments, with all the myriads 
 of the heathen unsaved, and wdth a judicial Christ incarnate, 
 waving the awful sceptre of His power over the vast universe of 
 tlie lost, both on earth aud iu hell.
 
 238 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 t 
 
 in apocalyptic vision, singinp; in glory tho, praises of 
 God and of tlie Lamb?^ 
 
 Contemplating more specifically the lost minority, is 
 it not legitimate — as has been already intimated— to 
 recognize gradations in condemnation corresponding to 
 the known gradations in guilt, and to admit into our 
 general estimate the hvissima damnatio of Augustine, as 
 Avell as the fiery hell of Christ? Under the common 
 term, Lost, must we not include the servant who knew 
 less fully the will of his master, and who was there- 
 fore beaten with few stripes, no less than the incorrigible 
 offender, or him who has distinctly blasphemed against 
 the Holy Ghost, and is worthy of the lowest damna- 
 tion, — recognizing in each an amenability to retribution 
 which is exactly proportionate to the gravity of his sin, 
 the measure of his guilt? Have we not Christ Him- 
 self with us in the comforting assurance that not one 
 immoderate stripe will be inflicted, or one needless pang 
 shot through the frame of any culprit in that sad 
 universe of woe ? We must indeed grant that the 
 theology of the past has often failed to make such dis- 
 criminations, biblical though they are, and that Christian 
 preachers have too frequently drawn lurid pictures of 
 one common hell, into whose sulphurous depths all but 
 the redeemed, ignorant and pagan and infant as well 
 as the open rejector of Christ, are hurled together, to 
 be alike tormented forever and forever, — pictures Avhose 
 
 ^So strict a Calvinist as the venerated Charles Hodjre taiijiht 
 positively that tlie number of the saved will very largely exceed 
 the number of the lost— that the latter class will be inconsidenil)le 
 in comparison with the former. Our blessed Lord, he says, wlun 
 surrounded by the innumerable company of the redeemed, \vi!l 
 be hailed as the Salvator Ilominum— the Savior of men. — Tlicul., 
 Vol. 1 : 26. Ill : 879.
 
 STATE OF THE LOST. 2o9 
 
 awfulness have tended to crush all hope, and to rob the 
 auxions soul of every surviving comfort touching the 
 dead. Does not the Christian theology of the present owe 
 it to the truth of God, as well as to the sacred sentiment 
 of hope, (o correct sucli error by the recognition of 
 every alleviating feature in the doctrine of damnation, 
 ■which the Bible, and especially Christ Himself, any- 
 ■\vhere suggests? We cannot al)andon the doctrine of 
 hell, an eternal hell, without being recreant to the 
 Word, and to Him who has revealed it : but may we 
 not so far exalt its spiritual above its physical pangs — 
 so far regard it as a state more than a place of torment 
 — so far emphasize the scriptural distinction between 
 positive and privative retribution^ — so far contemplate 
 that world of the lost as a widely varied universe, with 
 vast undulations of experience, with milder as well as 
 severer conditions, with ])Ossiblc meliorations of sorrow 
 and ill — so far recognize a merciful as well as equitable 
 superintendence of Deity within as well as above it, as 
 to make the doctrine even more truly biblical and 
 rational, while at the same time it is incomparably less 
 trying to faith — less repressive to pious hope? 
 
 There is another direction in which the sentiment of 
 hope may find a legitimate sphere of exercise — that 
 which appears in the contemplation of tlie final con- 
 summation of things under the perfect administration 
 of a holy God. No thoughtful mind can forget that 
 the obscurations which seem to it to surround that ad- 
 
 ^Our Lord Hiinsolf oinploys tliis distinction, as in tlie declara- 
 tion that the wicked shall not see God — shall not enter into the 
 kingdom of God — shall he sent away into onter darkness, and 
 the like. The Roman Catholic Church, and many Protestant au- 
 thorities also, count the forfeiture of the Beatific Vision as one 
 among the direct punishments of the lost.
 
 240 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 ministration, the perplexities that sorely try its confi- 
 dence and often baffle expectation, are on one hand 
 attributable mainly to the narrowness of its present 
 range of vision, and on the other, are essential to its 
 carthlv discipline and development. Neither can any 
 such mind forget for a moment that these obscurations 
 arc largely temporary, and that the hour is rapidly 
 approaching when God Himself will remove such per- 
 plexity, and fully justify the assurance of His children. 
 It is natural to the Christian thus to look upward 
 and forward continually to the coming fruitions, and to 
 the final consummation of our holy religion. His hope 
 sees the grand future and rests triumphantly in it. Kot 
 merely does it anticipate the day when around the 
 righteous and concerning the good there shall be light 
 at even-tide: it expects at last a holy and blessed solu- 
 tion of every dark question respecting the number, the 
 state, the abode of the lost also. Even the awful 
 spectacle of a hell, flashing and flaming forever like a 
 burning star in the calm sky of the divine purpose, no 
 longer overwhelms it with dread. It knows that a God, 
 who is both righteous and good, sustains that star in its 
 place in His heavens, and sends it whirling through its 
 appointed orbit in His moral universe, — there to be a 
 lurid protest against sin, an example and a warning to 
 His creatures, forever and forever.' 
 
 At this ])()int it may be noted that the several appeals 
 to the spiritualized consciousness and the religious 
 
 ^Those who are so imuli distressed over the doctrine of h(>ll, 
 and w ho after the manner of an Ingersoll fancy that the homes 
 and hearts of Christians who in ]Hn-c loyalty to the Divine Word 
 accept that doctrine as an essential element of saving truth, are 
 filled with a i)erpetual gloom, might learn a salutary lesson from
 
 APPEAL TO NATURE AND LIFE. 241 
 
 feelings, which have been passed In review, are some- 
 times combined more or less compactly ^^^^ The a eai 
 into what is described as an appeal to to Human xaturo 
 
 1 , ,1 Ti* Ti. • and Human Life. 
 
 human nature or to human hie. — it is 
 alleged in general, that the moral nature of man and 
 the history and practical life of the race demand the 
 acceptance of the dogma of a j^ost mortem probation, 
 and of the type of theology of which that dogma is the 
 elect forerunner, as something indispensable to the 
 harmonizing of Christianity with the current disposi- 
 tion and experience of the world. Some examination of 
 this final form of argument for the dogma in question 
 may properly close the present discussion. 
 
 This appeal differs from that to consciousness, or to 
 feeling, in the fact that it introduces more or less dis- 
 tinctly the voluntary element, and proposes the actual 
 life of man or of the race, as a decisive measure and 
 test of divine truth. Its essential basis lies in the 
 volitions rather than in the intellect or the sensibilities. 
 It inquires how mankind are in fact disposed toAvard 
 the doctrine held by the Christian Church, asks what 
 changes are needful in that doctrine in order to incline 
 the wall of men toward it, and then proposes its own 
 universalistic hypothesis as a conciliatory modification 
 of the orthodox belief AVhat it seeks is such a state- 
 
 one of the recorded and tyx)ical experiences of Jonathan Ed- 
 wards : 
 
 " As I was walking there, and looking upon the sky and clouds, 
 there carae into my mind so sweet a sense of the glorious majesty 
 and grace of God, that I knew not how to express. I seemed to 
 see them both in a sweet conjunction ; majesty and meekness 
 joined together ; it was a sweet, and gentle, and holy majesty ; 
 and also a majestic sweetness ; an awful sweetness, a high, and 
 great, and holy gentleness."
 
 242 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 ment or presentation of the truth as shall somehow 
 verify itself at the bar of human life, and shall Min the 
 suffrages, not of Christians only, but of the world. In 
 one aspect, it is an appeal to history, and to the recorded 
 drift and tendencies of humanity, made on the broad 
 ground that what the aggregated disposition of the race 
 does not accept, what does not conform itself to the 
 fixed inclinations of mankind, and justify and commend 
 itself through such conformity, cannot be regarded as a 
 revelation from God. He is said to be immanent in 
 the world, and to be exhibiting Himself in the facts of 
 history, and consequently sending us into these fields 
 for not only the illustration, but also the explanation 
 and vindication of His written revelation. Hence we 
 are exhorted to abandon the doo-matic and the exesretic 
 way of determining what God has revealed, and to sub- 
 stitute for it what is termed the vital way — contemplat- 
 ing the truth as set in the light of daily life, in the 
 processes of human society, and in the universal laws 
 of humanity, on the general principle that the real 
 revelation of God to us is not so much in the Script- 
 ures as an objective disclosure, but in the Scriptures as 
 thus interpreted by and through life — the actual life of 
 man.^ 
 
 A sublime truth and a destructive error here lie 
 closely together. That the life of mankind furnishes a 
 thousand interesting confirmations of Holy Writ — that 
 
 ^Hunger, Appeal to Life: Preface. Coleridge somewhere says 
 that Christianity is not a theory or a speculation, but a life,— not a 
 l-)hilosoi)hy of life, iMit a living process. But Coleridge nowhere 
 represents Revelation itself as a process in general life and histoi-y, 
 merely or mainly. For an interesting exposition of this general- 
 ized conception of revelation and inspiration, see Bkuce, Cliief 
 End of Rcvdalion.
 
 LIFE AN ILL US TRA TION OF D CTRINE. 243 
 
 human history, as it unfolds from century to century, 
 is more and more bringing tiic truth of God to light 
 and making it convincing to the consciousness, the 
 feeling, and even the will of man, is a grand fact, and 
 one which may be largely utilized in the growing 
 apologetic argument for Christianity. And to a certain 
 extent the Christian scheme of doctrine is to be inter- 
 preted through such practical exhibitions of it in human 
 history and experience : the vast and complex experi- 
 ment in living, which the human race is making, is 
 throughout a grand verification of our religion, as Jesus 
 Christ taught it. Even the perversities of the human 
 will, the bad inclinations and disposition, the deranged 
 laws of humanity, only too visible in its disorderly 
 career, all confirm the claim of our holy faith to have 
 descended among us from the skies. And it may well 
 enough be admitted that it would be an improvement 
 in Christian theology if its representative minds were 
 to be less technical, metaphysical, formulative in their 
 expositions of it — were rather to present its holy verities 
 in forms and methods more closely related to human 
 experience, and more likely therefore to win and hold 
 the practical interest of men. 
 
 All this is true, but it by no means follows from this 
 truth that the doctrines of Christianity are best appre- 
 hended by subjecting them to the crucible and the fire 
 of human experience, or are to be received by us only 
 so far as they gain indoi'sement from the will, the 
 moral disposition, the actual history of mankind. The 
 appeal to life, when carried to any such extent, becomes 
 virtually an appeal from God to man — from the divine 
 will and nature to the human w'ill and nature — from the 
 Bible viewed as an inspired book, to the sinful heart of 
 man, and the disturbed laws and moral perversities of
 
 244 THE WITS ESS OF CHRISTLiN EXPETUEXCE. 
 
 liumanity. Human life is corrupted by sin at every 
 point, and is therefore always a partial, defective, more 
 or less blind, teacher concerning divine things. Human- 
 ity is a poor lens through which to read the heavenly 
 Word. He who carries his Bible into the world of 
 human existence, and gathers his impressions of its 
 doctrines or precepts from what that world says or 
 thinks about them, or from what the world is doing 
 about religion, will find that he has put himself into a 
 situation where the word and will of God must remain 
 to him a perpetual mystery. The commentaries of 
 history and life wall be quite as likely to mislead him 
 as those of the schoolmen, and the more he trusts him- 
 self to the teachings of human nature, in its present 
 fallen estate, the greater will be his ultimate error and 
 downfall. 
 
 Moreover, is it not treason to inspired Scripture to 
 subject it to any such tests? The Bible does not ask 
 for the indorsement of human nature, or stand in the 
 smallest degree on such indorsement. This divine 
 book brings with it its ow^n confirmation, and asserts 
 for itself a supreme authority, back of man and far 
 above man. Inspiration does not become inspiration, 
 Avhen the world recognizes it as such, — it is the voice of 
 God from the first, uttering itself in human speech and 
 commanding the Avorld at once to receive and obey it. 
 Kevelation does not become revelation when it has 
 been confirmed by history, or has been show^n to be 
 such by its inductively established conformity with 
 what are called the universal laws of humanity, — Eeve- 
 lation was, when holy men of old spake as they Avere 
 moved by the Holy Ghost. And surely he has not be- 
 gun to apprehend the significance of that fact, as primal 
 in grace as creation is in nature, who proposes to appeal
 
 SCRIPTURE STILL SUPREME. 245 
 
 to human life rather than to Scripture itself for proof 
 that any particular dogma or opinion has come into the 
 world from God. No religious doctrine ever was, ever 
 can be, substantiated by such a process. 
 
 In the case before us, what evidence have we that 
 nature and life, in any intelligible sense of these words, 
 approve the theory of a jiost mortem probation, rather 
 than either the current orthodox view, or any of the 
 more sweeping opinions belonging to the same species 
 with itself? Do not nature and life also seem to 
 approve annihilation — do they not apparently approve 
 as well the fiction of universal restoration '? Is there 
 any vagary in this direction, however wild or delusive, 
 for which some sort of confirmation may not be found 
 by so unphilosophic a process as this? Moreover, to 
 the deeper and calmer vision of Bishop Butler, are not 
 nature and life seen rather to be in holy concurrence 
 Avith the faith of the Christian Church respecting sin 
 and law and retribution ? And does not the unfcio^ned 
 tremor of Felix when Paul reasoned before him of 
 righteousness and temperance and a judgment to come, 
 do not the outbursting confessions of Pilate and Agrippa 
 touching Christ and His religion, does not the pitiful 
 remorse of Judas crowding him on to the abyss of sui- 
 cide, do not the admonitory words of our Lord to the 
 Pharisees whom He described as able even of them- 
 selves to judge what is right, and who trembled and 
 tottered as they felt the sudden tempest of conscience, 
 and saw the approach of a day of doom, — do not all 
 these show us, far more than any raw guesses about 
 history, or crude interpretations of the laws of human- 
 ity or the dicta of our higher nature, what the truth of 
 God is respecting our earthly probation, and respecting 
 the retributive consequences which in the hour and
 
 246 THE WITNESS OF CHRISTIAN EXPERIENCE. 
 
 article of death shall gather with pitiless beatings 
 around the head of every transgressor?^ 
 
 Gathering together at this point all that has been pre- 
 sented, are we not justified in the final conclusion that 
 tliere is nothing in the testimony either of the regener- 
 ate consciousness or the religious feelings, or of what- 
 ever is properly included in the two terms, nature and 
 life, which indicates that the dogma of future probation 
 ought to be recognized by the Christian Church as an 
 integral part of the evangelical doctrine, or admitted to 
 to any place among the credenda of our holy Eaith ? 
 And in the fact that this conclusion harmonizes exactly 
 with that to which we have been led heretofore, upon 
 both particular and general study of Scripture, upon a 
 careful survey of Christian symbolism, and upon a 
 review of the main principles of orthodox theology, do 
 we not find convincing evidence, not merely that this 
 dogma is no organic part of evangelic Christianity, but 
 also that in many features and aspects it is decisively at 
 variance Avith the clearest belief and the profoundest 
 convictions and tendencies of Christendom? And, 
 summing up all in one practical declaration, what can 
 we say respecting this dogma but that it is an opinion 
 
 ^Shedd, Doctrine of Endless Punishment, Chapter in. While ad- 
 mitting that this is the most severe and unwelcome among the 
 tenets of the Christian religion, this author liolds that the doctrine 
 maintains itself against the recoil and opposition of the human 
 heart, because it has such sure foothold both in the reason and in 
 the Scriptures. He declares not only that the truth has always 
 retained a place in the fundamental belief of Christendom, but 
 also that it has done this in spite of the constant appeal to human 
 sentiment, because it has rested thus on an imuiutable basis in 
 both the natural and the Christianized conscience as well as in the 
 AVord of God.
 
 ONCLUSION. 247 
 
 to which no countenance should be given, for whose 
 propagation no provision should be made, in whose ad- 
 vocacy no Christian man should be engaged — an opin- 
 ion not merely erroneous and illusive in itself, but also 
 deleterious whenever carried into practice, and certain 
 sooner or later to bring discord into the councils, and 
 weakness and inefficiency into the practical activities of 
 the Church of God ? 
 
 The Book of Revelation is not more remarkable for 
 weird imagery, for sublime description, for sweeping 
 prophetic visions, than for the number and character of 
 the hymns wdiich impart such peculiar luster to its 
 mystic pages. The alternation is exceedingly impressive. 
 After each circling exhibition of the divine power and 
 purpose concerning the earth and the human race, one 
 and another glorious anthem of faith and praise ever 
 breaks in upon us with entrancing power and sweetness, 
 in startling contrast with the awful turmoil that precedes 
 it. It is also noticeable, that the celestial melody rises 
 higher and higher, with each new cycle of revelation, 
 until at last it culminates (Chap, xv.) in that transcend- 
 ent picture of the multitude of the redeemed — an in- 
 numerable host — standing as on a sea of glass and fire 
 before the throne, having the harps of God and, as in 
 response to the preceding chorus from the seraphic host, 
 singing together, age on age, the song of Moses and of 
 the Lamb, highest and rarest melody of heaven. And 
 the more thoughtfully we study this series of celestial 
 hymns, thus culminating at length in the ever sweet 
 psalm of redemption, the loftiest aspiration of our hearts 
 must be, that by all earthly experience and meditation 
 and holy nurture we may, under the training of the 
 Word, be fully qualified in faith and life to bear at 
 length some humble part in that eternal chorus. Well
 
 248 THE WITNESS OF ClIRLSTlAX EXPERIENCE. 
 
 will it be for each, for all, if our views and beliefs on 
 earth are such — if we as Christian men are such in feel- 
 ing, desire, hope, while on the earth, that we shall be 
 even here attuned into close and loving harmony with 
 that everlasting song; and if we shall thus be made 
 ready on the instant of our entrance on that life of per- 
 fected glory, to shout with all the redeemed, and with 
 angels and seraphs innumerable, before the dazzling 
 throne of the Triune Deity : 
 
 (§xt'^i auir marbclous arc Slig borhs, 
 
 6 lorb #ob, the gihnigbtji: 
 lligbtcous anb true arc Slbj) ioajis, 
 
 Sljoa Jvhtg of the nations! 
 mU shall not fear i\m, (D forb, 
 §lnb magnif}) ®ljn |lanu? 
 
 Jor Sbou onln art boln; 
 
 J^or all tlje nations sball tome anb fnorsbiji btforc S^ct; 
 
 d^or Sbj) rigbtcous acts babe been mabe manifest.
 
 GENERAL INDEX. 
 
 REFERENCES TO AUTHORS AND BOOKS INCLUDED. 
 
 Administration, divine, 161 ; confi- 
 dence in, 1G5, 231, 240. 
 
 AImv and derivatives, 5, 52. 
 
 Alford, Utate of the Blessed Dead, 13; 
 Comm. y. T.. 52. 
 
 Annihilationism, 4. 
 
 Apocalyptic vision, 247. 
 
 A'7rdAAu;ui and derivatives, 5. 
 
 Apostles' Creed, 122. 
 
 Appeal to nature, 240; to life and liis- 
 tory, 241; Bible above nature and 
 life, 244. 
 
 Athanasian Creed, 124. 
 
 Atonement, in view of sin, 110 : in- 
 volves justification before law, 111. 
 
 Augsburg Confession, 1;!0. 
 
 Augustine, Kingdom of God, 5G ; levis- 
 sima damnatio, 29, 126, 238. 
 
 Augustinianism, 179. 
 
 Beatiiic vi.sion, 239. 
 
 Beeciier, K., Doctrine of Retribution, 
 221. 
 
 Bellarmine, De rurgatorio, 29, 126. 
 
 Benevolence in God, 226. 
 
 Blackstone on guilt, 180. 
 
 Boston Lectures, 1870, 208. 
 
 Bruce, Chief End of Revelation, 242. 
 
 BUTLElt, Analog;/, 111, 162, 164, 171. 
 
 Calvinism, 110, 179 ; improvements in, 
 215; not dying, 215. 
 
 Candlish, Fatherhood of Ood, 168. 
 
 Cliaracter and Condition in Interme- 
 diate State, 13; character primal, 15; 
 growtli in, 16 ; possibility of cliange, 
 18; changes from sin to holiness, 19; 
 theories of such change, 20. 
 
 Chastisement and retribution, 26, 190, 
 238. 
 
 Christ the head of humanity, 83 ; head 
 of regenerate humanity, S5; the 
 judge of all, 145. 
 
 Christ, his mission in time, 78; his 
 commission, temporal, 79; apostolic 
 view of, 80. 
 
 CiiiiisTiAN Experience, Witness of. 
 Chap. VI. 
 
 Christian Symbolism, AVitness of. 
 Chap. IV. 
 
 Christian Theology, Witness of, 
 Chap. V. 
 
 Christianity absolute and universal in 
 its nature, 88; its historic limitations, 
 91 ; compared with natural religions, 
 173. 
 
 <Jhurch, her universal mission, 80. 
 
 Ci.AiiKE, Ten Great Religions, 173. 
 
 Coleridge, Tetters on Inspiration, 208; 
 on consciou-sness, 205. 
 
 Condemnation of the race, 110 ; knowl- 
 edge of Christ not requisite, 112. 
 
 Conditional immortality, 3, 144. 
 
 Consciousness, Christian, 201; its nat- 
 ure, 205; testimony of, 211; author- 
 ity insufficient, 209 ; not a revelation, 
 206 ; or inspiration, 207 ; Coleridge on, 
 205-8. 
 
 Cox, Salvator Mundi, 70, 94, 100. 
 
 Crawford, Fatherhood of God, 168. 
 
 Creeds, confessions, defined, 117; their 
 limitations, 118.; ancient creeds, 121. 
 
 Dante, Divina Commedia, 127, 228. 
 
 Death, decisiveness of, 25 ; consequence 
 of sin, 114 ; humanity involved, 181. 
 
 Depravity defined, 165, 181 ; universal, 
 182. 
 
 Descensus ad Inferos, 65, 78, 131, 138, 
 139, 149. 
 
 Desires, right and wrong, 2.34. 
 
 Dichotomy and Trichotomy, 4. 
 
 Dives and Lazarus, 9, 48, 61, 70. 
 
 Disciplinary theory of salvation, 26. 
 
 Dcrt, Canons of, i;J4, 146, 193. 
 
 (219)
 
 250 
 
 GENERAL INDEX. 
 
 DORNER, Chri!:tian Doctrine, 47, 50, 53, 
 0)1, yy, 184; nut. Pwt. Theology, 133. 
 
 D WIGHT, Theology, 1G3. 
 
 Edwards, Jonathan, 1G3, ISl ; religions 
 experience of, 211. 
 
 Edward VI, Articles of, S", 137, 15S. 
 
 English Theology not uuiversalistic, 
 87, 138, 141, 157. 
 
 Eternal, the word defined, 50. 
 
 EvAN.s, LI. J., Intermediate State, 13. 
 
 Evolutionary theory of salvation, 20. 
 
 Existence after death, mode of, 7 ; such 
 existence conscious, 9; an incom- 
 plete state, 11. 
 
 Faber, Creator and Creature, 173. 
 
 Faitii, a grace in time, 48. 
 
 Facts always supreme, 224. 
 
 Farrar, Eternal Hope, 14, 44, 50, 52, 87 ; 
 Eschatology, sketch of, 31, 119, 121, 142. 
 
 Fatherhood of (iod, 168; revealed in 
 eternity, 169 ; to the lost, 239. 
 
 Feelings, religious, appeal to, 216; nat- 
 ural feelings not authoritative, 203, 
 217 ; efiects of sin on, 217 ; theology 
 of the, 219. 
 
 Forgiveness, divine, 49 ; conditioned, 
 51 ; impossible hereafter, 52, 123. 
 
 Formula of Concord, 131. 
 
 God, love of, 93; limitations of love, 
 95; justice of, 97, 22S; limitations, 
 100; divine equity unquestionable, 
 102, 229 ; God, as Moral Governor, 161 ; 
 as Father, 168. 
 
 Gospel for the present life only, 80, 92 ; 
 universal, 90; originates in grace, 102; 
 loyalty to, 231 ; Gospel to the dead, 
 68. 
 
 Greek Church ; Orthodox Confession, 
 128; Florentine Articles, 128; Rus- 
 sian Catechism, 128. 
 
 Guilt and guiltiness, 109, 165, 180 ; gra- 
 dations in, 182. 
 
 II.\r)RiAN, apostrophe to the soul, 11. 
 
 Harris, Self- Revelation of God, 206. 
 
 Hagf.nbach, Ilistorji of Doctrine, 127. 
 
 Heard, Tripartite Nature of Man, 4. 
 
 Heathen World, its sin and guilt, 149, 
 185; condemned, 187; in what sense, 
 189; salvation of, 132, 100; punishment 
 of, 191. 
 
 Heidelberg Catechism, 1.33. 
 
 Hell a reality; founded in justice, 228; 
 founded in love, 228; a strong deter- 
 
 rent, 178; degrees in sufTering, 29, 
 190 ; nature of torments, 29, 239. 
 
 HiCKOK, Humanity Immortal, 10. 
 
 Hodge, Ch., Theology, 4, 148; number 
 of the saved, 238. 
 
 Holy Spirit, his work temporal, 103; 
 general, 85, 106, 176 ; not after death, 
 36, 105; sin against, 50, 57, 167, 178; 
 the supreme teacher, 116. 
 
 Hope, Christian, defined, 233; sphere 
 and limitations, 2:',5 ; as to the num- 
 ber saved, 236 ; as to infants, 237 ; to 
 the heathen, 237. 
 
 HoYEY, State of the Impenitent Dead, 
 221. 
 
 Human judgment respecting the lost, 
 178. 
 
 Humane Feeling, 221 ; its limitations 
 and dangers, 225. 
 
 Huntington, Cond. Immortality, 6. 
 
 Immortality, general argument for, 2; 
 testimony of Revelation, 3 ; not con- 
 ditional, 4, 144. 
 
 Incarnation, nature and object, 86, 175. 
 
 Infants dying in infancy, 29, 146, 192; 
 elect, 147; teachings of Christ, 193; 
 grounds of hope, 194 ; personal faith 
 not requisite, 195; salvation imme- 
 diate and univer.sal, 195. 
 
 Inspiration, fact of, 210; abOYC con- 
 sciousness, 206. 
 
 Intermediate State, 7; character and 
 condition in, 13. 
 
 I. Peter 3: 18-20; 64-70; Lange, Comm. 
 excursus, 67. 
 
 Irish .-\rtJcles, 140. 
 
 .lACKSoN, Doctrine of Retribution, 187. 
 
 Judgment, 58 ; general, 59, 145 ; partic- 
 ular, 60, 184 ; temporal and contin- 
 uous, 1S3; decisive at death, 24, 61; 
 discriminating, 145. 
 
 Jukes, Restitution of All Things, 100. 
 
 Justice, sense of, 227; God just, 228; 
 His administration equitable, 229. 
 
 Krauth, Conservative Reformation, 148. 
 
 Limbus infantum, 29, 126 ; patrum, 29, 
 126. 
 
 Lost and saved, 14; the word. Lost, 
 191, 238. 
 
 Lutheran Confessions : Smalcald Arti- 
 cles, 30, 131; Sa.xon Articles, Cat- 
 echisms of Luther, 131. 
 
 JIartensen, Christian Dogmatics, 21, 99.
 
 GENERAL IXDEX. 
 
 251 
 
 Maurice, Throl. Eamys, 31, 73,158; Re- 
 ligiuns of the World, 173. 
 
 McCosH, Divine Governmait, 163. 
 
 Methodist Articles, 150. 
 
 Millennium, 119, i237; luillennarianism, 
 137, 237. 
 
 MncHici.i,, Westminster Assembly, 148. 
 
 MoEHi.ER, Symbolism, 127. 
 
 Moral Government of God, 1C2. 
 
 Moraviiin Litany, 150. 
 
 Mv LLEK,Chrislian Ductrine o/Sm, .37, 184. 
 
 Munget;, Freedom of Faith, 83, 100, 104, 
 159 : Appeal to Life, 219, 242. 
 
 Xain, sou of widow of, 71. 
 
 New Theology, 40, 15G, 19G, 212. 
 
 Nicene Creed, 123. 
 
 NiTszcn, Dogmatics, 99. 
 
 Onesiphorus, 73. 
 
 Origen, his teaching, 27, 120; con- 
 demned, 122, 151. 
 
 Orthodoxy, Christian, defined, 100 ; im- 
 provements in, 173: not dying out, 215. 
 
 Parker Soc. PuhUcations, 137. 
 
 Patristic testimony inadequate, 119. 
 
 Pearson, On the Creed, 123. 
 
 Pm'MPTKE, Spirits in Prison, 6, 31, 07, 
 73, 121, 141, 158, 179. 
 
 Prayers for the dead, 31, 73, 13S. 
 
 Probation, its nature, 163, 172 ; proba- 
 tion and moral government, 161 ; 
 universal, 113, 165; various forms; 
 natural, 164; gracious, 167; God sover- 
 eign in, 164; in'obation and father- 
 hood, 163; under the Gcspel, 173; its 
 extent, 176. 
 
 Probation and guilt, 179; probation 
 and judgment, 183; terminable, 183. 
 
 Probationary tlieory defined, 31 ; classes 
 contemplated in it; infants, 32; the 
 heathen, 33; the ignorant, 34; meth- 
 od, 35; results, 37. 
 
 Progressive Orthodoxy, 83, 89, 100, 104, 
 110, 159. 
 
 Psyehopannychism, 7, 1.37. 
 
 Punishment and guilt, 191; not limited 
 to time, 53; degrees in, 29, 190, 2.38. 
 
 P\irgatoiT. 28, 120. 
 
 PusEY, What is of Faith, etc., 26, 55, 
 121,236. 
 
 Rainy, Development of Christ. Doct., 195. 
 
 Reformed Confessions: P,erne, Theses 
 of; Gallic Conf.; Belgic Couf.; Hel- 
 vetic Conf., 133. 
 
 Regeneration, nature of, 4, 19.3. 
 
 Repentance an earthly experience, 48. 
 
 Restorationism, 26. 
 
 Retribution at death, 25; varieties in, 
 190 ; positive and privative, 190. 
 
 Revelation objective, 220; above con- 
 sciousness, 209. 
 
 Roman Catholic dogma of purgatory, 
 29-30, 123 : Roman Catechism, 126. 
 
 Salvation after death, wrought by the 
 soul itself, 20; through discipline, 
 26; through puni.shment,2S; through 
 the Gospel, 31. 
 
 Salvation, fullness and frccness of, 45; 
 limited to earth and time, 46 : con- 
 ditioned, 48 ; salvation of the heath- 
 en, 190 ; of infants, 192. 
 
 Savoy Confession, 150. 
 
 ScHAFF, Creeds of Christendom, 132, 
 133. 
 
 Scotch Confessions, First, 135 ; Second, 
 130. 
 
 Scripture the final test, 38, 116, 209, 220, 
 245 ; interpretation of, 82; illicit gen- 
 eralizations from, 113; unlawful con- 
 traction of, 114. 
 
 Scripture, General Te.sti.mony of, 
 Chap. III. 
 
 Scriptures, Particular Testimony of, 
 Chap. II. 
 
 Self-restoration impracticable, 23. 
 
 SiiEDD, Sermons to the Natural Man, 187; 
 Doct. of Eternal Punishment, 246. 
 
 Sin, tendency to become permanent, 
 21, 57; universal, 77, 108: involves 
 guiltiness, 76, 109, 181 ; transmission 
 of, 181 ; sin unto death, 75, 167. 
 
 Smith, II. B., Theology, .57, 8,5. 
 
 Smyth, E. C, From Rationalismto Faith, 
 208. 
 
 Smyth, Newman, Orthodox Theology of 
 Today, 44, 73, 83, 159; Old Faiths in 
 New Lights, 198. 
 
 Sodom and Gomorrah, 53, 73. 
 
 Soul, sleep of, after death, 7, 144. 
 
 Spirits in Prison, 64-7, 78; theories re- 
 specting, 05. 
 
 Stuart, JIoses, Future Punishment, 55, 
 232. 
 
 Symbolic testimony, 118; its decisive- 
 ness, 153. 
 
 Taylor, Isaac, Physical Theory, etc., 
 10 ; Saturday Evening, 24.
 
 252 
 
 GENERAL INDEX. 
 
 Taylor, N. AV., Moral Government of 
 
 God, Ifio. 
 Temptution universal, 112; of Adam, 
 
 112; of Christ, 112. 
 Tennyson, In Memoriam, 212. 
 Tlieology of the feelings, 219. 
 Thirty-Nine Articles, 30, 139; Anglican 
 
 Catechism, Lambeth Articles, 140. 
 Trent, Council of, 30, 12G. 
 Tyre and Sidon, 53. 
 Unbelief, ground of condemnation, 7,t ; 
 
 defined, 76; principle of, 77, 175. 
 Universalism and Anglican Theol., 87, 
 
 137, 141. 
 
 Van Oosterzee, Chrht. Dogmatics, 50, 
 
 99 ; Theologij of X. T., 69. 
 Waldcnsian Confession, 150. 
 Westminster Symbols, 142, 193; general 
 
 doctrine, 143-6 ; elect infants, 147 ; 
 
 heathen, 149; final triumph of grace, 
 
 149. 
 WiiATELEY, Future Slate, 8. 
 White, Life in Christ, 6. 
 Whiton, Js Eternal Punishment Endless? 
 
 221. 
 WiGGLESWORTH, Day of Doom, 148. 
 Weight, Probation after Death, 221. 
 Zwingli, 33, 132; Zwinglian Articles, 
 
 132.
 
 ECCLESIOLOGY. 
 
 A Treatise on the Church and Kingdom of God on Earth. 
 
 BY EDWARD D. MORRIS, D. D., LL D., 
 Professor of Systematic Theologij in Lane Theological Seminary, 
 
 1 Volume, 8vo, Cloth, $1.75. 
 
 CONTENTS. 
 
 Introduction : Ecclesiology Defined. 
 
 Chapter I. — The Church in the Divine Plan. — Definition and Analj-- 
 sis of the Tprm. Historic unfolding of the Cliiinh Patriarchal, 
 the Church Hebraic, the Church as Constituted by Christ. Points 
 of Identity and of Contrast witli Patriarchal and Hebraic Churclics. 
 General Argument for the Church as an Institution. 
 
 Chapter II. — The Impersonal Constituents of the Church. — Doctrines 
 Defined. Cliurch Creeds: Uses, Objections, Limitations. Sacra- 
 ments: Baptism, The Lord's Supper. Ordinances: The Sabbath, 
 Sanctuarj', Means of Grace, The Ministry. 
 
 Ch.4pter IIL — The Personal Constituents of the CHTnirn. — Personal 
 Element Sujireme. Church Membership: In the Primitive Church, 
 Greek and Papal View, Protestant View, Membership in tlie Par- 
 ticular Church. Membership of the Children of Believers. The 
 Church an Organization: Temporary and Permanent Offices. 
 
 Chapter IV. — The Church as a Divine Kingdom. — Church Govern- 
 ment. Varieties: The Papal Polity, The Prelatic, Iiulci>endency, 
 The Representative or Presbyterian Polity. Cardinal Princiiiles 
 in Administration : Practical Rules : Discipline as a Church Func- 
 tion. 
 
 Chaiter V. — The Church in Human Society. — Church Divisions. Or- 
 ganic Oneness: Papal View. Spiritual Unity: Protestant View. 
 The Christian Church a Growtli: Illicit Processes of Church Growth. 
 The Church and Human Sin, Human Institutions, The State, Edu- 
 cation, Morality, Reform, Civilization. 
 
 CHARLES SCRIBNER'S SONS, Publishers, 743-754. Broadway, N. Y.
 
 n^OTIGES. 
 
 "The Professor has presented to his students and the Church a most admir- 
 able munuiil. . . It is written witli elegiUicf and clearness of style. 
 It is comprehensive, intelligent, learned and thoroughly sound."— Uk. A. A. 
 lioDGE, in Presbyterian Review. 
 
 " A comprehensive and philosophical exposition of the idea, constitution, 
 administration and v.ork of Christ's Church. The author treats liis topics 
 Cducisely, but with great precision and clearness oi thought. His exposition 
 of diiTerent theories of the Church, its organization and government, is candid 
 and fair. llis conception of the work of the Church in its relations to the 
 family and the state, to educatian and culture, to moraUty and reform, to 
 civilization and luimau progress, is just and 'timely. . . . The whule drift 
 of the thought is in the interest of a comprehensive unity."— Pees. Dwight, 
 in Sew Enylander. 
 
 " The comprehensive plan is carried out with great skill and ability. While 
 omif.iug all extended discussions of controverted points, the author states 
 briefly, but in the clearest manner, the couclusions he has reached, together 
 with their grounds and reasons. He also gives constant references to such 
 authorities as are readily accessible. . . . The work is a most valuable 
 addition to the literatureof Eeclesiology. Its pages bear throughout the marks 
 of patient study, of earnest original tiiought. and of Christian wisdom. It is 
 wholly free from sectarian animus."— A'. Y. Evangelist. 
 
 "This treatise, in addition to its general and special merits, represents some 
 points of great interest. . . . It is at once thorough, positive, and catholic, 
 and possesses the qualities reciuired in a text-book to be used in tbe curricu- 
 lum of a theological school. . . . The exposition of the ditt'erent theories 
 of .church organization, from the Roman theory down, and the criticism on 
 them, is done with candor and ability ." —Independent. 
 
 "To the valuable treatises on important branches of Christian Doctrine, 
 prepared by eminent professors of theology, we have another added by Prof. 
 Edward D. Morris, D. D., of Lane Seminary. It contains a summary of the 
 author's instructions on the doctrine of Scripture respecting the cliurch as 
 established by Christ, founded on His Word, sustained by His Spirit, (juickened 
 through grace, and divinely commissioned for its special work in the restora- 
 tion of our lost humanity "to liolincss and to God. It is an able discussion of 
 the great themes of revelation as connected with the chuich, and will pro- 
 foundly interest all who have undertaken the work of the ministry, or who 
 are seeking to build up the kiugdora of God on earth. We cordially welcome 
 such additions to our theological literature by living and competent teachers. 
 — A'. Y. Observer. 
 
 "It is with a feeling of .satisfaction rarely experienced th.it we have risen 
 from an examination of this book. It is a treatise on the church and kingdom 
 ot God on earth by the well-known professor of theology in Lane Seminary, 
 and is a con<iensed summary of a series of lectures delivered during the past 
 seventeen years to the students of that institution. Some work of this sort 
 has been greatly needed. A book which shall give a stu?cinct but comprehen- 
 sive view of the church and kingdom of God tipon earth, which, avoiding 
 technical terms and fierce polemics, shall give in plain language conclusions 
 with the grotinds and reasons on which they are based, will i)e of real service, 
 not only to ministers and theoh-nrical students, Init to all intellisrent Christians. 
 Such a book Dr. Morris has written. . . . The style is elevated and digni- 
 fied, the positions are strong and ably defended, and the conclusions are sound 
 and convincing. Altogether it is a helpful book and a valuable c(Hitribution 
 to theology." — Interior. 
 
 " It is a work rather of conclusions than of extended argument. b\it of con- 
 clusions so stated that they carry with thcni the reasons for their a^loption, and 
 commend themselves as sound and siTiptnral. . . . The style of the book 
 is admirable,— it is luminous as the daylight."— Pre.s6.i//erta«. " 
 
 "Its salient characteristic is a certain historical breadth of treatment which 
 is helpful to large, comprehensive and ircnic views of th<> church as an insti- 
 tution belonging to all times and embracing nil peoples and religious systems 
 who are loyal to its K.ing."—iipringjield Republican. 
 
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