The Destiny of the Soul Part 60

32 See Beecher's Conflict of Ages, b. ii. ch. 4, 13.

33 World to Come, Disc. XIII.

death. Besides, the course we are characterizing is actually as inexpedient in practice as it is wrong in theory. Experience and observation show it to be as pernicious in its result as it is immoral in its origin. Is a threat efficacious over men in proportion to its intrinsic terror, or in proportion as it is personally felt and feared by them? Do the menacing penalties of a sin deter a man from it in proportion to their awfulness, or in proportion to his belief in their reality and unavoidableness?

Eternal misery would be a threat of infinite frightfulness, if it were realized and believed. But it is incredible. Some reject it with indignation and an impetuous recoil that sends them much too far towards antinomianism. Others let it float in the spectral background of imagination, the faint reflection of a disagreeable and fading dream. To all it is an unreality. An earnest belief in a sure retribution exactly limited to desert must be far more effective. If an individual had a profound conviction that for every sin he committed he must suffer a million centuries of inexpressible anguish, realizing that thought, would he commit a sin?

If he cannot appreciate that enormous penalty, much less can he the infinite one, which is far more likely to shade off and blur out into a vague and remote nothing. Truth is an expression of G.o.d's will, which we are bound exclusively to accept and employ regardless of consequences. When we do that, G.o.d, the author of truth, is himself solely responsible for the consequences. But when, thinking we can devise something that will work better, we use some theory of our own, we are responsible for the consequences. Let every one beware how he ventures to a.s.sume that dread responsibility. It is surely folly as well as sin. For nothing can work so well as truth, the simple, calm, living truth, which is a chime in the infinite harmony of morals and things. It is only the morbid melodramatic tastes and incompetencies of an unfinished culture that make men think otherwise. The magnificent poetry of the day of judgment an audience of five hundred thousand millions gathered in one throng as the Judge rises to p.r.o.nounce the last oration over a dissolving universe takes possession of the fancy, and people conceive it so vividly, and are so moved by it, that they think they see it to be true.

Grant for a moment the truth of the conception of h.e.l.l as a physical world of fiery torture full of the d.a.m.ned. Suppose the scene of probation over, h.e.l.l filled with its prisoners shut up, banished and buried in the blackest deeps of s.p.a.ce. Can it be left there forever? Can it be that the roar of its furnace shall rage on, and the wail of the execrable anguish ascend, eternally?

Endeavor to realize in some faint degree what these questions mean, and then answer. If anybody can find it in his heart or in his head to say yes, and can gloat over the idea, and wish to have it continually brandished in terrorem over the heads of the people, one feels impelled to declare that he of all men the most needs to be converted to the Christian spirit. An unmitigated h.e.l.l of depravity, pain, and horror, would be Satan's victory and G.o.d's defeat; for the very wish of a Satanic being must be for the everlasting prevalence of sin and wretchedness. As above the weltering hosts of the lost, each dreadful second, the iron clock of h.e.l.l ticked the thunder word "eternity," how would the devil on his sulphurous dais shout in triumph! But if such a world of fire, crowded with the writhing d.a.m.ned, ever existed at all, could it exist forever?

Could the saved be happy and pa.s.sive in heaven when the m.u.f.fled shrieks of their brethren, faint from the distance, fell on their ears? In tones of love and pity that would melt the very mountains, they would plead with G.o.d to pardon and free the lost.

Many a mourning lover would realize the fable of the Thracian poet who wandered into Hades searching for his Eurydice; many a heroic son would emulate the legend of the Grecian G.o.d who burst through the iron walls of Tartarus and rescued his mother, the unfortunate Semele, and led her in triumph up to heaven.

Could the angels be contented when they contemplated the far off lurid orb and knew the agonies that fed its conscious conflagration?

Their gentle bosoms would be racked with commiserating pangs, they would fly down and hover around that anguished world, to moisten its parched tongues with the dropping of their sympathetic tears and to cool its burning brows with the fanning of their wings.

Could Christ be satisfied? he who once was rich but for our sakes became poor? he whose loving soul breathed itself forth in the tender words, "Come unto me, all ye that labor and are heavy laden, and I will give you rest"? he who poured his blood on Judea's awful summit, be satisfied? Not until he had tried the efficacy of ten thousand fresh crucifixions, on as many new Calvaries, would he rest.

Could G.o.d suffer it? G.o.d! with the full rivers of superfluous bliss rolling around thy throne, couldst thou look down and hear thy creatures calling thee Father, and see them plunging in a sea of fire eternally eternally eternally and never speak the pardoning word? It would not be like thee, it would be like thine adversary to do that. Not so wouldst thou do. But if Satan had millions of prodigals, s.n.a.t.c.hed from the fold of thy family, shut up and tortured in h.e.l.l, paternal yearnings after them would fill thy heart. Love's smiles would light the dread abyss where they groan. Pity's tears would fall over it, shattered by the radiance into rainbows. And through that illumination THOU wouldst descend, marching beneath the arch of its triumphal glories to the rescue of thy children! Therefore we rest in hope, knowing that "Thou wilt not leave our souls in h.e.l.l."

CHAPTER V.

THE FIVE THEORETIC MODES OF SALVATION.

THE conceptions and fore feelings of immortality which men have entertained have generally been accompanied by a sense of uncertainty in regard to the nature of that inheritance, by a perception of contingent conditions, yielding a twofold fate of bliss and woe, poised on the perilous hinge of circ.u.mstance or freedom. Almost as often and profoundly, indeed, as man has thought that he should live hereafter, that idea has been followed by the belief that if, on the one hand, salvation gleamed for him in the possible sky, on the other hand perdition yawned for him in the probable abyss. Heaven and h.e.l.l are the light side and shade side of the doctrine of a future life. Few questions are more interesting, as none can be more important, than that inquiry which is about the salvation of the soul. The inherent reach of this inquiry, and the extent of its philosophical and literary history, are great. But, by arranging under certain heads the various princ.i.p.al schemes of salvation which Christian teachers have from time to time presented for popular acceptance, and pa.s.sing them before the mind in order and in mutual lights, we can very much narrow the s.p.a.ce required to exhibit and discuss them.

When the word "salvation" occurs in the following investigation, it means unless something different be shown by the context the removal of the soul's doom to misery beyond the grave, and the securing of its future blessedness. Heaven and h.e.l.l are terms employed with wide lat.i.tude and fluctuating boundaries of literal and figurative meaning; but their essential force is simply a future life of wretchedness, a future life of joy; and salvation, in its prevailing theological sense, is the avoidance of that and the gaining of this. We shall not attempt to present the different theories of redemption in their historical order of development, or to give an exhaustive account of their diversified prevalence, but shall arrange them with reference to the most perspicuous exhibition of their logical contents and practical bearings.

The first scheme of Christian salvation to be noticed is the one by which it is represented that the interference and suffering of Christ, in itself, unconditionally saved all souls and emptied h.e.l.l forever. This theory arose in the minds of those who received it as the natural and consistent completion of the view they held concerning the nature and consequences of the fall of Adam, the cause and extent of the lost state of man. Adam, as the federal head of humanity, represented and acted for his whole race: the responsibility of his decision rested, the consequences of his conduct would legitimately descend, it was thought, upon all mankind. If he had kept himself obedient through that easy yet tremendous probation in Eden, he and all his children would have lived on earth eternally in perfect bliss. But, violating the commandment of G.o.d, the burden of sin, with its terrible penalty, fell on him and his posterity. Every human being was henceforth to be alien from the love of goodness and from the favor of G.o.d, hopelessly condemned to death and the pains of h.e.l.l. The sin of Adam, it was believed, thoroughly corrupted the nature of man, and incapacitated him from all successful efforts to save his soul from its awful doom. The infinite majesty of G.o.d's will, the law of the universe, had been insulted by disobedience. The only just retribution was the suffering of an endless death. The adamantine sanct.i.ties of G.o.d's government made forgiveness impossible. Thus all men were lost, to be the prey of blackness, and fire, and the undying worm, through the remediless ages of eternity. Just then G.o.d had pity on the souls he had made, and himself came to the rescue. In the person of Christ, he came into the world as a man, and freely took upon himself the infinite debt of man's sins, by his death on the cross expiated all offences, satisfied the claims of offended justice, vindicated the inexpressible sacredness of the law, and, at the same time, opened a way by which a full and free reconciliation was extended to all. When the blood of Jesus flowed over the cross, it purchased the ransom of every sinner. As Jerome says, "it quenched the flaming sword at the entrance of Paradise." The weary mult.i.tude of captives rose from their bed, shook off the fetters and stains of the pit, and made the cope of heaven snowy with their white winged ascent. The prison house of the devil and his angels should be used no more to confine the guilty souls of men.1 Their guilt was all washed away in the blood of the Lamb. Their spirits, without exception, should follow to the right hand of the Father, in the way marked out by the ascending Redeemer. This is the first form of Universalism, the form in which it was held by several of the Fathers in the earlier ages of the Church, and by the pioneers of that doctrine in modern times. Cyril of Jerusalem says, "Christ went into the under world alone, but came out with many." 2 Cyril of Alexandria says that when Christ ascended from the under world he "emptied it, and left the devil there utterly alone." 3 The opinion that the whole population of Hades was released, is found in the lists of ancient heresies.4 It was advanced by Clement, an Irish priest, antagonist of Boniface the famous Archbishop of Mentz, in the middle of the eighth century. He was deposed by the Council of Soissons, and afterwards anathematized by Pope Zachary. Gregory the Great also refers in one of his letters with extreme severity to two ecclesiastics, contemporaries of his own, who held the same belief. Indeed, this conclusion is a necessary result of a consistent development of the creed of the Orthodox Church, so called. By the sin of one, even Adam, through the working of absolute justice, h.e.l.l became the portion of all, irrespective of any fault or virtue of theirs; so, by the voluntary sacrifice, the infinite atonement, of one, even Christ, through the unspeakable mercy of G.o.d, salvation was effected for all, irrespective of any virtue or fault of theirs. One member of the scheme is the exact counterpoise of the other; one doctrine cries out for and necessitates the other. Those who accept the commonly received dogmas of original sin, total depravity, and universal condemnation entailed upon all men in lineal descent from Adam, and the dogmas of the Trinity, the Incarnation, and the Vicarious Atonement, are bound, by all the constructions of logic, to accept the scheme of salvation just set forth, namely, that the death of Christ secured the deliverance of all unconditionally. We do not believe that doctrine, only because we do not believe the other a.s.sociated doctrines out of which it springs and of whose system it is the complement.

1 Doederlein, De Redemptione a Potestate Diaboli. In Opuse.

Theolog.

2 Catechesis xis. 9.

3 De Festis Paschalibus, homilia vii.

4 Augustine, De Haresibus, lxxix.

The reasons why we do not believe that our race fell into helpless depravity and ruin in the sin of the first man are, in essence, briefly these: First, we have never been able to perceive any proof whatever of the truth of that dogma; and certainly the onus probandi rests on the side of such an a.s.sumption. It arose partially from a misinterpretation of the language of the Bible; and so far as it has a basis in Scripture, we are compelled by force of evidence to regard it as a Jewish adoption of a pagan error without authority. Secondly, this doctrinal system seems to us equally irreconcilable with history and with ethics: it seems to trample on the surest convictions of reason and conscience, and spurn the clearest principles of nature and religion, to blacken and load the heart and doom of man with a mountain of gratuitous horror, and shroud the face and throne of G.o.d in a pall of wilful barbarity. How can men be guilty of a sin committed thousands of years before they were born, and deserve to be sent to hopeless h.e.l.l for it? What justice is there in putting on one sinless head the demerits of a world of reprobates, and then letting the criminal go free because the innocent has suffered? A third objection to this whole view an objection which, if sustained, will utterly annihilate it is this: It is quite possible that, momentous as is the part he has played in theology, the Biblical Adam is not at all a historical personage, but only a significant figment of poetry. The common belief of the most authoritative men of science, that the human race has existed on this earth for a vastly longer period than the Hebrew statement affirms, may yet be completely established. It may also yet be acknowledged that each distinct race of men had its own Adam.5 Then the dogmatic theology, based on the fall of our entire race into perdition in its primary representative, will, of course, crumble.

The second doctrine of Christian salvation is a modification and limitation of the previous one. This theory, like the former, presupposes that a burden of original sin and natural depravity transmitted from the first man had doomed, and, unless prevented in some supernatural manner, would forever press, all souls down to the realms of ruin and woe; also that an infinite graciousness in the bosom of the G.o.dhead led Christ to offer himself as an expiation for the sins, an atoning subst.i.tute for the condemnation, of men. But, according to the present view, this interference of Christ did not by itself save the lost: it only removed the otherwise insuperable bar to forgiveness, and presented to a chosen portion of mankind the means of experiencing a condition upon the realization of which, in each individual case, the certainty of salvation depends. That condition is a mysterious conversion, stirring the depths of the soul through an inspired faith in personal election by the unchanging decree of G.o.d. The difference, then, in a word, between the two methods of salvation thus far explained, is this: While both a.s.sume that mankind are doomed to death and h.e.l.l in consequence of the sin of Adam, the one a.s.serts that the interference of Christ of itself saved all souls, the other a.s.serts that that interference cannot save any soul except those whom G.o.d, of his sovereign pleasure, had from eternity arbitrarily elected.6 This scheme grew directly out of the dogma of fatalism, which sinks human freedom in Divine predestination. G.o.d having solely of his

5 Burdach, Carus, Oken, Bayrhoffer, Aga.s.siz. See Bunsen, Christianity and Mankind, vol. iv. p. 28; Mott and Gliddon, Types of Mankind, p. 338.

6 Confession of Faith of Westminster Divines, ch. iii. sect. 3.

own will foreordained that a certain number of mankind should be saved, Christ died in order to pay the penalty of their sins and render it possible for them to be forgiven and taken into heaven without violating the awful bond of justice. The benefits of the atonement, therefore, are limited to the elect. Nor is this to be regarded as an act of severity; on the contrary, it is an act of unspeakable benevolence. For by the sin of Adam the whole race of men, without exception, were hateful to G.o.d, and justly sentenced to eternal d.a.m.nation. When, consequently, he devised a plan of redemption by which he could himself bear the guilt, and suffer the agony, and pay the debt of a few, and thus ransom them from their doom, the reprobates who were left had no right to complain, but the chosen were a monument of disinterested love, because all alike deserved the endless tortures of h.e.l.l. According to this conception, all men being by their ancestral act and inherited nature irretrievably lost, G.o.d's arbitrary pleasure was the cause, Christ's voluntary death was the means, by which a certain number were to be saved. What individuals should compose this portion of the race, was determined from eternity beyond all contingencies.

The effect of faith and conversion, and of the new birth, is not to save the soul, but simply to convince the soul that it is saved. That is to say, a regenerating belief and love is not the efficient cause, it is merely the revealed a.s.surance, of salvation, proving to the soul that feels it, by the testimony of the Holy Spirit, that it is of the chosen number. The preaching of the gospel is to be extended everywhere, not for the purpose of saving those who would otherwise be lost, but because its presentation will awaken in the elect, and in them alone, that responsive experience which will reveal their election to them, and make them sure of it, already foretasting it; though it is thought that no one can be saved who is ignorant of the gospel: it is mysteriously ordered that the terms of the covenant shall be preached to all the elect. There are correlated complexities, miracles, absurdities, in wrought with the whole theory, inseparable from it. The violence it does to nature, to thought, to love, to morals, its arbitrariness, its mechanical form, the wrenching exegesis by which alone it can be forced from the Bible,7 its glaring partiality and eternal cruelty, are its sufficient refutation and condemnation. If the death of Christ has such wondrous saving efficacy, and nothing else has, what keeps him from dying again to convince the unbelieving and to save the lost? What man is there who, if he knew that, after thirty years of suffering terminated by a fearful death, he should rise again into boundless bliss and glory while rapt infinitude rung with the paans of an applauding universe, and that by means of his humiliation he could redeem countless millions from eternal torture, would not with a joyous spring undertake the task? And is a common man better than Christ?

The third general plan of Christian salvation which we are to consider differs from the foregoing one in several essential particulars. It affirms the free will of man in opposition to a fatal predestination. It declares that the atonement is sufficient to redeem not only a portion of our race, but all who will put themselves in right spiritual relations with it. In a word, while it admits that some will actually be lost forever, it a.s.serts that no one is doomed

7 Schweizer, Die Lehre des Apostels Paulus vom erlosenden Tode Christi. Theologische Studien und Kritiken, Jahrg. 1858, heft 3.

to be lost, but that the offer of pardon is made to every soul, and that every one has power to accept or reject it. The sacrifice of the incarnate Deity vindicated the majesty of the law, appeased the wrath of G.o.d, and purchased his saving favor towards all who, by a sound and earnest faith, seize the proffered justification, throw off all reliance on their own works, and present themselves before the throne of mercy clothed in the righteousness and sprinkled with the blood of Christ. Here the appropriation of the merits of Christ, through an orthodox and vivifying faith, is the real cause as well as the experimental a.s.surance of salvation.

This is free to all. As the brazen serpent was hoisted in the wilderness, and the scorpion bitten Israelites invited to look on it and be healed, so the crucified G.o.d is lifted up, and all men, everywhere, are urged to kneel before him, accept his atonement, and thus enable his righteousness to be imputed to them, and their souls to be saved. The vital condition of salvation is an appropriating faith in the vicarious atonement. Without this no one can be saved. Thus with one word and a single breath whole nations and races are whiffed into h.e.l.l. All that the good hearted Luther could venture to say of Cicero, whom he deeply admired and loved, was the kind e.j.a.c.u.l.a.t.i.o.n, "I hope G.o.d will be merciful to him!" To those who appreciate it with hostility, and look on all things in its light, the thought that there can be no salvation except by belief in the expiatory death of Christ, hopelessly dooming all the heathen,8 and all infant children, unless baptized in a proxy faith,9 builds an altar of blood among the stars and makes the universe reek with horror. Other crimes, though stained through with midnight dyes and heaped up to the brim of outrageous guilt, may be freely forgiven to him who comes heartily to credit the vicarious death of the Savior; but he who does not trust in that, though virtuous as man can be, must depart into the unappeasable fires. "Why this unintelligible crime of not seeing the atonement happens to be the only sin for which there is no atonement, it is impossible to say." Though this view of the method, extent, and conditions of redemption is less revolting and incredible than the other, still, it does not seem to us that any person whose mental and moral nature is unprejudiced, healthy, and enlightened, and who will patiently study the subject, can possibly accept either of them. The leading a.s.sumed doctrines common to them, out of which they severally spring, and on which they both rest, are not only unsupported by adequate proofs, but really have no evidence at all, and are absurd in themselves, confounding the broadest distinctions in morals, and subverting the best established principles of natural religion.10

The fourth scheme of Christian salvation is that which predicates the power of insuring souls from h.e.l.l solely of the Church. This is the sacramental theory. It is a.s.sumed that, in the state of nature subsequent to the transgression and fall of Adam, all men are alienated from G.o.d, and by the universal original sin universally exposed to d.a.m.nation, indeed, the helpless victims of eternal misery. In the fulness of time, Christ appeared, and offered himself to suffer in their stead to secure their deliverance. His death cancelled the whole sum of

8 Bretschneider, Entwickelung der Dogmatik, sect. 112, Nos. 37 50.

9 So affirmed by the Council of Carthage, Canon II.

10 The violence done to moral reason by these views is powerfully exposed in Bushnell's Discourse on the Atonement: G.o.d in Christ, pp. 193-202.

original sin, and only that, thus taking away the absolute impossibility of salvation, and leaving every man in the world free to stand or fall, incur h.e.l.l or win heaven, by his personal merits. From that time any person who lived a perfectly holy life which no man could find practically possible thereby secured eternal blessedness; but the moment he fell into a single sin, however trivial, he sealed his condemnation: Christ's sacrifice, as was just said, merely removed the transmitted burden of original sin from all mankind, but made no provision for their personal sins, so that practically, all men being voluntary as well as hereditary sinners, their condition was as bad as before: they were surely lost. To meet this state of the case, the Church, whose priests, it is claimed, are the representatives of Christ, and whose head is the vicegerent of G.o.d on earth, was empowered by the celebration of the ma.s.s to re enact, as often as it pleased, the tragedy of the crucifixion. In this service Christ is supposed literally to be put to death afresh, and the merit of his subst.i.tutional sufferings is supposed to be placed to the account of the Church.11 As Sir Henry Wotton says, "One rosy drop from Jesus' heart Was worlds of seas to quench G.o.d's ire."

In one of the Decretals of Clement VI., called "Extravagants," it is a.s.serted that "one drop of Christ's blood [una guttula sanguinis] being sufficient to redeem the whole human race, the remaining quant.i.ty which was shed in the garden and on the cross was left as a legacy to the Church, to be a treasure whence indulgences were to be drawn and administered by the Roman pontiffs." Furthermore, saints and martyrs, by their constant self denial, voluntary sufferings, penances, and prayers, like Christ, do more good works than are necessary for their own salvation; and the balance of merit the works of supererogation is likewise accredited to the Church. In this way a great reserved fund of merits is placed at the disposal of the priests. At their pleasure they can draw upon this vicarious treasure and subst.i.tute it in place of the deserved penalties of the guilty, and thus absolve them and effect the salvation of their souls. All this dread machinery is in the sole power of the Church. Outside of her pale, heretics, heathen, all alike, are unalterably doomed to h.e.l.l. But whoso will acknowledge her authority, confess his sins, receive the sacrament of baptism, partake of the eucharist, obey the priests, shall be infallibly saved. The Church declares that those who neglect to submit to her power and observe her rites are lost, by excommunicating such every year just before Easter, thereby typifying that they shall have no part in the resurrection and ascension. The scheme of salvation just exhibited we reject as alike unwarranted by the Scriptures, absurd to reason, absurd to conscience, fraught with evil practices, and traceable in history through the gradual and corrupt growths of the dogmatic policy of an interested body. There is not one text in the Bible which affords real argument, credit, or countenance to the haughty pretensions of a Church to retain or absolve guilt, to have the exclusive control of the tangible keys of heaven and h.e.l.l. It is incredible to a free and intelligent mind that the opposing fates forever of hundreds of millions of men should turn on a mere accident of time

11 Thomas Aquinas, Summa, Suppl. pars iii. qu. 25, art. 1.

and place, or at best on the moral contingence of their acknowledging or denying the doubtful authority of a tyrannical hierarchy, a mere matter of form and profession, independent of their lives and characters, and of no spiritual worth at all. One is here reminded of a pa.s.sage in Plutarch's Essay "How a Young Man ought to hear Poems." The lines in Sophocles which declare that the initiates in the Mysteries shall be happy in the future life, but that all others shall be wretched, having been read to Diogenes, he exclaimed, "What! Shall the condition of Pantacion, the notorious robber, be better after death than that of Epaminondas, merely because he was initiated in the Mysteries?" It is also a shocking violence to common sense, and to all proper appreciation of spiritual realities, to imagine the gross mechanical transference of blame and merit mutually between the bad and the good, as if moral qualities were not personal, but might be s.h.i.+fted about at will by pecuniary considerations, as the accounts in the debt and credit columns of a ledger. The theoretic falsities of such a scheme are as numerous and evident as its practical abuses have been enormous and notorious. How ridiculous this ritual fetch to s.n.a.t.c.h souls from perdition appears as stated by Julian against Augustine! "G.o.d and the devil, then, have entered into a covenant, that what is born the devil shall have, and what is baptized G.o.d shall have!"12 We hesitate not to stake the argument on one question. If there be no salvation save by believing and accepting the sacraments with the authority of the Romanist or the Episcopalian Church, then less than one in a hundred thousand of the world's population thus far can be saved.

Death steadily showers into h.e.l.l, age after age, an overwhelming proportion of the souls of all mankind, a rain storm of agonized drops of immortality to feed and freshen the quenchless fires of d.a.m.nation. Who can believe it, knowing what it is that he believes?

We advance next to a system of Christian salvation as remarkable for its simplicity, boldness, and instinctive benevolence as those we have previously examined are for complexity, unnaturalness, and severity. The theory referred to promises the natural and inevitable salvation of every created soul. It bases itself on two positions, the denial that men are ever lost, except partially and temporarily, and the exhibition of the irresistible power, perfect wisdom, and infinite goodness of G.o.d. The advocates of this doctrine point first to observation and experience, and declare that no person is totally reprobate, that every one is salvable; those most corrupt and abandoned to wickedness, unbelief, and hardness, have yet a spark that may be kindled, a fount that may be made to gush, unto the illumination and purification of the whole being. A stray word, an unknown influence, a breath of the Spirit, is continually effecting such changes, such salvations.

True, there are many fettered by vices, torn by sins, ploughed by the caustic shares of remorse, lost to peaceful freedom, lost to spiritual joys, lost to the sweet, calm raptures of religious belief and love, and, in that sense, plunged in d.a.m.nation. But this, they say, is the only h.e.l.l there is. At the longest, it can endure but for the night of this life: deliverance and blessedness come with the morning dawn of a better world. Exact retributions are awarded to all iniquity here; so

12 Julian, lib. vi. ix.

that at the termination of the present state there is nothing to prevent the flowing of an equal bliss impartially over all. The substantive faculties and forces of the soul are always good and right: only their action is perverted to evil.13 This perversion will cease with the accidents of the present state; and thus death is the door to salvation. G.o.d's desires and intentions for his creatures, again they argue, must be purely gracious and blessed; for Nature, the Bible, and the Soul blend their ultimate teachings in one affirmation that he is Love. Being omnipotent and of perfect wisdom, nothing can withstand his decrees or thwart his plans. His purpose, of course, must be fulfilled. There is every thing to prove, and nothing, rightly understood, to disprove, that that purpose is the eternal blessedness of all his intelligent offspring after death. Therefore, they think they are justified in concluding, the laws of nature, G.o.d's regular habits and course of government, the normal arrangement and process of things, will of themselves work out the inevitable salvation of all mankind. After the uproar and darkness, the peril and fear, of a tempestuous night, the all embracing smile of daylight gradually spreads over the world, and the turmoil silently subsides, and the scene sleeps. So after the sins and miseries, the condemnation and h.e.l.l, of this state of existence, shall succeed the redemption, the holiness and happy peace, of heaven, into which all pa.s.s by the order of nature, the original and undisturbed arrangement of the creative Father. This view is advanced by some on grounds both of revelation and reason. It is the doctrine of those Beghards who taught that "there is neither h.e.l.l nor purgatory; that no one is d.a.m.ned, neither Jew nor Saracen, because on the death of the body the soul returns to G.o.d."14 But the proper doctrine of the Universalist denomination is founded directly on Scripture, and seems now to be simply the absolute certainty of final salvation for all. Balfour held that Christ, in obedience to the will of G.o.d, secures eternal life for all men in the most literal manner, by causing the resurrection of the dead from their otherwise endless sleep in the grave, a doctrine nearly or quite fossil now.15

It will be noticed that by this view salvation is an unlimited necessity, not a contingency, a boon thrown to all, and which no one has power to reject:

"The road to heaven is broader than the world, And deeper than the kingdoms of the dead; And up its ample paths the nations tread With all their banners furl'd."

This theory contains elements, it seems to us, both of truth and falsehood. It casts off gross mistakes, announces some fundamental realities, overlooks, perverts, exaggerates, some essential facts in the case. There is so much in it that is grateful and beautiful that we cannot wonder at its reception where the tender instincts of the heart are stronger than the stern decisions of the conscience, where the kindly sentiments usurp the province of the critical reason and sit in judgment upon evidence for the construction of a dogmatic creed. We

13 Universalist Quarterly Review, vol. x. art. xvi.: Character and its Predicates.

14 Hagenbach, Dogmengeschichte, sect. 209, note 14.

15 See Ballou, Examination of the Doctrine of Future Punishment, pp. 152-157. Williamson, Exposition of Universalism, Sermon XL: Nature of Salvation. Cobb, Compend. of Divinity, ch. ix. sect. 3.