An Essay on the Scriptural Doctrine of Immortality Part 3

I take the occasion to remark here that the above-cited clause appears to be the only pa.s.sage in the Apocalypse which a.s.serts the perpetuity of _personal_ experience of torment, as distinct from the perpetuity of its effect; also that the personal subject of the verb _basanisthesontia_, according to grammatical rules, would be the devil, the beast, and the {102} false prophet, each of which is represented as personal, and endowed with volition and power. But these, as I have maintained in p. 61, are the powers which, according to the law of opposites, are antagonist to G.o.d the Father, the Holy Ghost, and the Son of G.o.d; and the a.s.sertion that they are tormented for ever and ever may be taken to mean, according to the principle of interpretation explained in p. 97, that they exist _necessarily_, but only as they exist, when subdued, in the contempt and hatred in which they are held by those who have felt their power and have overcome it, this spiritual effect being a condition of immortality. (See end of p. 61.)

It remains to speak of one other subject connected with the revelations made in the Apocalypse, which, understood as it respects our argument, is of very great moment, inasmuch as it has relation to the means by which the spirit of man is endowed with immortality. The Son of G.o.d is named in the Apocalypse "The Word of G.o.d" (xix. 18), "King of kings and Lord of lords" (xvii. 14, and xix. 16), "the root and the offspring of David, the bright and morning star" (xxii. 16), and by other t.i.tles expressive of honour and dignity; but no name occurs so frequently, and in such various applications, as "the Lamb." What, it may be asked, is the reason for this? In order to answer this question let us take into consideration some instances, specially {103} significant, in which this name occurs. From what is recorded in chap. v. 6-13 as having been seen in vision by the apostle, we are instructed as follows respecting the character and office of the Lamb: "In the midst of the throne [the seat of the Lord G.o.d Almighty] and of the four living beings, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns [emblematic of perfect power] and seven eyes [perfection of wisdom], which are the seven Spirits of G.o.d sent forth into all the earth." And he came and took out of the right hand of Him who sat upon the throne a book "sealed with seven seals." "And when he had taken the book, the four living beings and four and twenty elders fell down before the Lamb.... And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain." Then "an innumerable company of angels" (Heb. xii. 22) was heard to say with a loud voice, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every created thing which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all things in them, were heard to say, Blessing, and honour, and glory, and power be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever."

Then follows in chap. vi. the opening of the seven {104} seals, which, from the descriptions given at the successive openings, appear to symbolize the various kinds of human experience, both good and evil, which mark the course of events in the present world, all centering in the work of redemption by the sacrifice of the Son of G.o.d; on which account the Lamb _slain_ can alone open the seven seals and disclose their meaning. At the end of what is said relative to the sixth seal mention is made of "the great day of the wrath of the Lamb," which, because by reason of the sins of men he was so unjustly slain, is ordained to be seen and felt by the whole world after the termination of the present age (see Rev. i. 7). The expectation of that wrath, although none can escape it, all but very few in the present day are unwilling, through terror or unbelief, to entertain. The state of terror of all cla.s.ses at the signs of the approach of that day appears to be described at the end of the chapter. (See vi. _vv._ 15-17.)

Next, in chap. vii., comes the sealing of all the elect, represented symbolically by the sealing of twelve thousand of each of the twelve tribes of Israel, the number twelve specially signifying election.

Then in _vv._ 9-17 is recorded a most wonderful vision. The seer says, "After this I beheld, and, lo, a great mult.i.tude, whom no man could number, of all nations, and tribes, and peoples, and tongues, standing before the throne and before the Lamb, clothed with white {105} robes, and palms in their hands: and they cry with a loud voice, saying, Salvation to our G.o.d who sitteth upon the throne, and to the Lamb."

This mult.i.tude whom no man can number, the number of whom is elsewhere said to be as "the sand of the sea," must embrace all that are not of the number of the elected and sealed one hundred and forty-four thousand, and their ascription here of praise to G.o.d for salvation accords with the teaching of St. Paul, that "G.o.d is the Saviour of all men, especially of those that believe." This is made still plainer by what is said respecting this mult.i.tude clothed in white robes in _vv._ 14-17. The seer is told by one of the elders that "These are they who come out of the great tribulation, and washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of G.o.d, and serve Him day and night in His temple; and He that sitteth on the throne shall dwell among them. And they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb who is in the midst of the throne will feed them, and will lead them to fountains of waters of life; and G.o.d will wipe away all tears from their eyes." It is evident that the revelation here made is _proleptical_, describing a state of things identical with that which in Rev. xxi. 3, 4 (before quoted in p. 93), is said to pertain to the new heavens and the {106} new earth. The explanation that may be given of this antic.i.p.ation of the subsequent revelation is referable to a principle which governs much that is contained in Scripture, although it has been generally overlooked--the principle, namely, of following sometimes an order determined by _relativity_, although it sets aside order as to time. This, however, is not done except for some purpose. In the present instance, the effect of declaring the salvation of all men in immediate sequence to the sealing of the elect for salvation, is to indicate that the general scheme whereby all eventually partake of salvation consists of related and progressive parts to be unfolded by course of time.

The name of "the Lamb" is also given to our Lord in various other pa.s.sages, which, with the view of contributing to the general argument, I proceed now to cite and make some remarks upon. The accuser of the brethren (Satan) is overcome by those who loved not their lives unto death, "on account of the _blood_ of the Lamb" (xii. 10, 11). The beast will be wors.h.i.+pped by all dwellers upon earth "whose names are not written in the book of life of the Lamb _slain_ from the foundation of the world" (xiii. 8). "A Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written on their foreheads.... These are they who follow the Lamb wheresoever he goeth. {107} These were purchased from among men, the firstfruits to G.o.d and to the Lamb" (xiv. 1, 4). The wors.h.i.+ppers of the beast "shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb" (xiv. 10). Those who have gotten the victory over the beast "sing the song of Moses the servant of G.o.d, and the song of the Lamb, saying, Great and marvellous are thy works, Lord G.o.d Almighty; just and true are thy ways, thou King of the nations.

Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and wors.h.i.+p before thee, because thy judgments are made manifest" (xv. 2-4). The law given by Moses, and the gospel of Jesus Christ, const.i.tute together a great and wonderful [oe]conomy, redounding to the praise and glory of G.o.d, and to the salvation of man. Kings of the earth "shall make war with the Lamb, and the Lamb shall overcome them, because he is Lord of lords and King of kings, and they that are with him are called, and elect, and faithful" (xvii. 14).

The marriage of the Lamb and his bride--that is, the union of Christ with the whole a.s.sembly of the redeemed--does not take place till "the wife has made herself ready," till she has arrayed herself in the fine linen, clean and white, which it was given her to put on, the fine linen being "the righteousness of saints" (xix. 7, 8). This doctrine accords well {108} with the view taken throughout this Essay, namely, that righteousness (the "unspeakable gift," 2 Cor. ix. 15) is necessary as an antecedent condition of salvation, and therefore of immortality.

It is further to be noticed that this union between the Lamb and the bride is not perfected while time lasts, requiring the condition of a new creation. For it was not till the first heaven and the first earth pa.s.sed away that John "saw the holy city, new Jerusalem, coming down from G.o.d out of heaven, prepared as a bride adorned for her husband"

(xxi. 2), and that "the Lamb's wife" was shown to him by "one of the seven angels that had the seven vials full of the last seven plagues"

(xxi. 9). The performance of this office by an angel who in the antecedent judgment had been a minister of wrath and punishment, may be taken to be significant of the _means_ by which the glorious consummation is brought about.

Finally, we have in the following concluding portions of apocalyptic prophecy a description of what may be said to const.i.tute the joy of the marriage supper, namely, the perfection through righteousness, not only of the union between Christ and the elect Church, but also of that between G.o.d and all peoples. Speaking of "the holy city Jerusalem,"

John says, "I saw no temple therein; for the Lord G.o.d Almighty and the Lamb are the temple of it. And the city hath no need of the sun, neither of the {109} moon, to s.h.i.+ne on it; for the glory of G.o.d gave light to it, and the Lamb is the lamp thereof. And the nations shall walk by the light of it, and the kings of the earth bring their glory into it. And the gates of it shall not be shut by day, for there will not be night there. And they shall bring the glory and honour of the nations into it. And there shall not enter into it anything unclean, and that worketh abomination and lying, but only they that are written in the Lamb's book of life" (xxi. 22-27). The seer goes on to say, "And he showed me a river of water of life, bright as crystal, coming forth from the throne of G.o.d and of the Lamb. In the midst of the street of it and of the river, on the one side and the other [the river being in the middle of the street, and the tree spreading from one side to the other], was the tree of life, producing twelve fruits, and yielding its fruit according to each month; and the leaves of the tree are for the healing of the nations. And there shall be no more curse; and the throne of G.o.d and of the Lamb shall be in it, and His servants shall serve Him: and they shall see His face, and His name shall be on their foreheads. And night shall be no more: and they shall have no need of light of a lamp, and light of the sun; because the Lord G.o.d will give them light, and they shall reign to the ages of ages" (xxii.

1-5).

The foregoing citations, and indeed the whole tenor of the contents of the Apocalypse, clearly point to the {110} conclusion that what is symbolized by "the Lamb" and "the Lamb slain" runs through all it teaches respecting the course of experience and future destination of the race of man--is "the lamp" that enlightens the whole. Now, I think I may a.s.sert that the reason this is so is given by the arguments adduced in this Essay. It has been maintained that on the day that Adam fell into disobedience by the wiles of Satan, his Creator made a promise by covenant that he and his offspring should in the end be freed from the power of Satan and evil, and partake of immortality.

The terms of the covenant were that man must pa.s.s through toil, and pain, and death, that thereby his spirit might be formed for receiving the gift of an immortal life. Evidence of an intelligent belief of the efficacy of these conditions was given by the faithful of old by their sacrificing clean animals, and surety for the fulfilment of the covenant was given on G.o.d's part by a favourable acceptance, either directly or mediately, of this expression of their faith. In process of time the only begotten Son of G.o.d, out of sympathy with suffering humanity, and from knowledge of his Father's purpose towards us, satisfied in his own person the very same conditions, and thus at once exemplified and justified the means by which that purpose is accomplished. At the same time he made sure the grounds for belief of the fulfilment of the covenanted promise, first by marvellous {111} works before he suffered, which showed that he had command over all the ills of humanity, and after his death, by resurrection from the grave the third day, which gave proof of the reality of a power that could overcome death. The miracles of Christ are an essential part of the work of his ministry, inasmuch as they were needed to prove that he possessed power greater than that of his adversaries, and consequently that he submitted _voluntarily_ to be "led as a _lamb_ to the slaughter," and to endure all the pain and indignities of the cross.

Out of love towards those whom he vouchsafes to call his brethren, he showed how they must undergo physical suffering and the pains of death in order that their spirits might be formed for an endless life. It was with understanding and belief that the way to life was made sure by fellows.h.i.+p with Christ in suffering, that some of the most favoured of his faithful followers, apostles and apostolic men, willingly suffered after his example.

But pain and death are not in this way efficacious for salvation, unless they be accompanied by a faith which lays hold of the covenant and promise of life made and ratified from the beginning by G.o.d, and which looks for the fulfilment in the world to come. Those who, having this faith, do good works are G.o.d's elect, who live again at the first resurrection, to die no more. The rest of mankind, although they go through suffering and death, and although their {112} sufferings are not without effect in forming their spirits for immortality (such is the virtue of the sacrifice of the Son of G.o.d "for the sins of the whole world"), rise to be judged for their unbelief and unrighteousness, and to be condemned to undergo a second death. The Lamb slain is appointed to execute the judgment and take vengeance on the unrighteous. What better t.i.tle could there be for his undertaking this "strange work" (Isa. xxviii. 21), than his having so cruelly and unjustly suffered at the hands of sinful men? Yet the portions of Scripture we have had under consideration necessitate the conclusion that the consecration of the way to life through death by the death of the Son of G.o.d, which applies to the death of believers, applies also to the second death of unbelievers; so that this death also is followed by life. But here a difficulty presents itself which needs explanation. Although Scripture speaks of a first resurrection and a second death, it makes no mention of a _second resurrection_. This, I think, may be accounted for as follows.

By considering the context, both preceding and following, of the clause, "This is the first resurrection," in Rev. xx. 5, it will be apparent that "resurrection" does not here mean simply returning to life after death, but may be taken to embrace the whole period of the thousand years, together with all that concerns "the happy and the holy" who {113} have part therein. This interpretation is in accordance with the sense in which our Lord speaks of resurrection where he says, "In the resurrection they neither marry nor are given in marriage, but are as the angels, of G.o.d in heaven" (Matt. xxii. 30).

That "the resurrection" (_he anastasis_) designates a state or condition of life into which the elect of G.o.d are _introduced_ by returning to life after death, is still more explicitly signified by the following corresponding pa.s.sage of St. Luke (xx. 34-36): "The children of this world marry, and are given in marriage; but they who are accounted worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage: neither can they die any more; for they are equal to the angels, and are children of G.o.d, being children of the resurrection." Now, it may certainly be inferred from what is said in Rev. xx. 5, that the rest of the dead, who have no part in this first resurrection, return to life at the end of the thousand years. But they return to life to be judged, condemned, and suffer death again. This, therefore, is in no sense a resurrection answering to the description above given of the first resurrection, and accordingly is not called in Scripture the second resurrection. What really corresponds to the holiness and happiness of the first resurrection state is the finally perfected and all-comprehending state called "the new heaven and the new earth," life in which, according to our {114} argument, comes out of the second and last death, and is unconditioned by time. This is the heavenly state which is described in Rev. vii. 11-17, xxi. 2-4, and 10-27. Thus, although this may be regarded as that subsequent resurrection to which "the first resurrection" by its very designation points, it is not called "the second resurrection," because it is not, like the first, limited or conditioned by _time_.

The portion of the Apocalypse which is strictly symbolical and prophetical begins at _v._ 1 of chap. iv. and ends with _v._ 5 of chap.

xxii. The first three chapters, including the epistles to the seven Churches, and the verses from chap. xxii. 5 to the end of the book, may be taken to be respectively introduction and conclusion, the contents of which, although strictly related to those of the intermediate symbolical part, are not of a character so exclusively figurative.

This circ.u.mstance has to be taken into account in proposing interpretations of pa.s.sages contained in them. Now, there are certain pa.s.sages in the concluding part which appear to be contradictory to the doctrine of salvation maintained in this Essay, and accordingly, before bringing the argument to a close, I shall endeavour to ascertain the true interpretations of these pa.s.sages.

The angel who showed John "these things" (xxii. 8) says of himself, "I am the fellow-servant of thee, and of thy brethren the prophets, and of those who {115} keep the words of this book;" and yet this speaker is not distinguished from him who afterwards says (_vv._ 12, 13), "Lo, I come quickly, and my reward is with me, to render to each according as his work is. I am the Alpha and the Omega, the first and the last, the beginning and the end," who, without doubt, is the Lord himself. This may be accounted for by the following considerations. This angel, of whom it is twice a.s.serted that he refused to receive wors.h.i.+p proffered to him by the seer (xix. 10, and xxii. 9), is the same that is spoken of in Rev. i. 1, with reference to "the revelation of Jesus Christ, which G.o.d gave to him, to shew to his servants things which must shortly come to pa.s.s," in these terms: "He [Jesus Christ] by sending signified it [the revelation] through his angel to his servant John."

In certain pa.s.sages in the introductory part of the Apocalypse, as Rev.

i. 8, 17-20, and throughout the epistles to the seven Churches, the Lord speaks in his own person; and this again he does expressly in some pa.s.sages in the concluding part, as xxii. 7, 12, 13, 16, 20; and although the speaker in _vv._ 10 and 11 appears to be the same as the speaker in _v._ 9, who certainly is the angel, such words as those two verses contain could hardly have been uttered by any one but the Lord, and, at least, they may be attributed to him on the principle that what the Lord does through his ministering angel may be said to be done by himself. It is as {116} ministering to Jesus Christ that the angel calls himself a "fellow-servant" of prophets and apostles, and, generally, of those who keep the words of this revelation. For these reasons in the following remarks I take _vv._ 10 and 11 as spoken by Jesus Christ.

The words addressed by the speaker to John are (_vv._ 10, 11): "Seal not the sayings of the prophecy of this book; for the time is at hand.

He who is unrighteous, let him commit injustice still; and he who is filthy, let him be filthy still; and he who is righteous, let him do righteousness still; and he who is holy, let him be holy still. Lo, I come quickly; and my reward is with me, to render to each as his work is." This pa.s.sage has been interpreted as meaning that in the world to come the conditions of the righteous and the wicked are irrevocably fixed.

I would rather say, having regard to the precise opposition of the clauses of which it is composed, that the pa.s.sage declares that in the end unrighteousness and filthiness are irrevocably separate from their opposites righteousness and holiness; and to account for the terms in which this statement is made, it may suffice to refer to the principle that according to the concrete, or objective, teaching of the Apocalypse, holiness and filthiness would not be spoken of abstractedly, that is, apart from holy and _filthy_ persons, and in like manner righteousness and unrighteousness would not be mentioned apart from their necessary {117} antecedents, _personal_ righteous and unrighteous _deeds_. The expressions "commit injustice" and "do righteousness," which do not occur in the English version, are exact renderings of the Greek.

Another pa.s.sage which, as bearing on our argument, requires to be taken into account, is _v._ 15 of the same chapter, which a.s.serts that "without are dogs, and sorcerers, and fornicators, and murderers, and idolaters, and every one that loveth and maketh a lie." This is expressing in concrete language, such as is constantly employed in Scripture, that there is no unrighteousness in the city of G.o.d. Such language, being concerned only with _objective_ realities, cannot express a _negation_, and, consequently, cannot a.s.sert that unrighteousness is _not_ within the city. Hence it is not possible, except by means of such terms as those actually employed, to express concretely that the city of G.o.d is free from all unrighteousness. By comparing Rev. xxi. 8 with the interpretation here given of Rev. xxii.

15, it will be seen that the exclusion from the city of G.o.d of all things sinful and abominable is declared to be effected by "the second death."

I have now completed the argument respecting man's immortality which I proposed to found upon the words of Scripture. I have argued on the hypothesis that for this purpose the Scriptures are trustworthy and sufficient, and I have admitted that we {118} can know nothing for certain concerning our immortality apart from the declared will of "Him who alone hath immortality" (1 Tim. vi. 16). Accordingly, Scripture must be consulted in order to learn what G.o.d has willed respecting the destiny of man. The princ.i.p.al result of this inquiry is, that by the will of G.o.d righteousness and salvation are so inseparably connected that only as being personally righteous can man be saved and partake of immortality. The question, therefore, as to the immortality of all men resolves itself into inquiring whether, and by what means, all men are made righteous. Arguments relating to this inquiry may be said to const.i.tute the whole of this Essay. I am prepared to expect that it will be objected to these arguments that they are _new_, and on this account that the conclusions drawn from them are not _true_. I admit the validity of this inference if the arguments and conclusions are really new, but I maintain that in so far as they are founded upon, and correctly supported by, Scripture, they cannot be new, because we must not suppose that the Scriptural doctrine of man's salvation was not fully understood before these days--for instance, in the days of primitive Christianity. As the objection on the ground of newness cannot be sustained, the only course left to the objector is to examine the arguments, for the purpose of ascertaining whether they are sound and strictly Scriptural.

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I think, however, it is possible that Scriptural doctrine, as taught originally by prophets, apostles, and apostolic men, may have become so obscured and mixed up with human traditions and accretions, that bringing it again to light would appear like promulgating new doctrine.

This remark leads me to state on what authorities I have chiefly relied in the composition of this Essay. I may say at once that my views have been determined for the most part by long study of St. Paul's Epistle to the Romans, and the Apocalypse of the Apostle John. I was not, however, able to accept St. Paul's Epistle as it is translated in the Authorized Version, nor could I agree with any commentary upon it that had come before me. For these reasons I published a revised Translation, with Introduction and Notes (Deighton, Bell, & Co., 1871), which may, perhaps, claim consideration, if on no other ground, because it is the production of a mind not unacquainted with cla.s.sical studies, but trained especially by mathematics and the pursuit of physical science for inquiring respecting the method and laws of divine operation. I have stated in the preface to that work (p. x.) the particular bearing which, as it seemed to me, such studies have on the interpretation of St. Paul's Epistle. Under the influence of the same mental training, I was induced long since to direct my attention towards the interpretation of the Apocalypse, and I purpose {120} shortly, if G.o.d be willing, to publish the fruits of my researches.

Any reader of this Essay will perceive that it contains much which depends on views which I entertain respecting the general scheme and the symbolism of the Apocalypse.

With respect to the interpretation of symbolical Scripture, I have not abstained from having recourse to books which, although they are not included in the Canon of Scripture, are specially adapted to reveal principles on which the prophetical and symbolical parts of Canonical Scripture may be interpreted. I refer to three books in particular, the fourth Book of Esdras, the Epistle of Barnabas, and the Shepherd of Hermas. There is historic evidence that these books were largely made use of in the days of primitive Christianity. The first has obtained an honourable place in the Articles of the Church of England, owing, no doubt, to the traditional influence which the Church of Rome still had at the time of the Reformation. In the midst of much error and superst.i.tion pervading that Church, she faithfully performed the part of keeper of the ancient sacred writings, and to her we are indebted for the preservation for ecclesiastical use of that most instructive book, although at the Council of Trent it was not admitted into the Romish Canon. The other two books above mentioned were long regarded by the Primitive Church as being useful for instruction in doctrine, and of {121} authority little less than that of Scripture; in attestation of which a.s.sertion it may be stated that the Codex Sinaiticus contains the whole of the Epistle of Barnabas, and a portion of the Shepherd of Hermas, although no other early Christian writings are in the same manner a.s.sociated with the Canonical Books.

In drawing inferences from the above sources of information, I have endeavoured to keep closely to the rules of induction which have conducted to such signal discoveries in Natural Philosophy, and to refrain from accepting any inference which the Scriptural data did not justify. The modern advances in physical science, which have shown in what path we must proceed in order to reach a knowledge of G.o.d's works, indicate, it may be presumed, that an a.n.a.logous method is to be pursued in order to gain a knowledge of His word. But it will, perhaps, be said, that if the knowledge of what is revealed in Scripture be obtainable only by means such as those which have been exemplified in this Essay, the considerations that must be entered into are so remote from common apprehension, that but very few can be supposed to be endowed with capacity for understanding them. This, it must be admitted, is actually the case, and, besides, is in conformity with the arbitrament according to which G.o.d grants to an elected few gifts and graces which He withholds from the many.

Yet it seems to be the will of G.o.d to vouchsafe at {122} certain times and places, and among certain peoples, a more than ordinary measure of knowledge; and perhaps we shall not err in believing that the prophecy in the Book of Daniel, "Many shall run to and fro, and knowledge shall be increased" (xii. 4), is being fulfilled in our time and nation.

There is also a remarkable pa.s.sage in the Apocalypse, which seems to reveal that before "the time of the end" (Dan. xii. 4), the gospel in its most comprehensive sense will be preached among all nations: "And I saw another angel flying in mid-heaven, having the [oe]onian gospel [i.e. the gospel pertaining to the future age] to preach to those that dwell upon the earth, and to every nation and tribe and tongue and people, saying with a loud voice, Fear G.o.d, and give Him glory because the hour of His judgment is come: and wors.h.i.+p Him who made the heaven, and the earth, and the sea, and fountains of waters" (Rev. xiv. 6, 7).

I cannot forbear noticing the coincidence of the plain meaning of the words of this prophecy with the views advocated in this Essay: first, in respect to calling the gospel "[oe]onian" and thus a.s.serting its applicability to the future age; next, in its announcement of the gospel in connection with the advent of "the hour of judgment;" and, lastly, in the loud call the angel makes to the dwellers on earth to give glory and wors.h.i.+p to the Creator of heaven, earth, sea, and the fountains of waters.

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But the dulness of hearers and incapacity to understand the doctrine of Scripture are not the only obstacles those will have to contend against who undertake to preach "the [oe]onian gospel." There are the interests and attractions of the present world, which, since the love of them is necessarily disturbed by the announcement that the world to come offers what is much more to be desired, operate, sometimes it may be in a manner which is not suspected, in hardening the heart against listening to and receiving that gospel. I think that in this way only can it be accounted for that the pa.s.sages of Scripture which unequivocally declare the salvation of all men are comparatively unattended to, whilst belief is generally expressed in those supposed to be of opposite import. I am apprehensive that on the same accounts the arguments by which I have endeavoured to show that the latter pa.s.sages admit of being interpreted consistently with the others, will receive little attention.

There exists, moreover, in the present day so long-standing and so general an inability to discern the inner and true sense of Scripture, "the letter which killeth" having been preferred to "the spirit which maketh alive," that it has become a matter of much difficulty to comprehend and explain the terms in which the gospel in its entirety is therein proclaimed, and either to give, or to receive, instruction which may conduce to an intelligent acceptance of it. {124} In addition to which there prevails a tendency to rely on traditional and formal doctrine, and to a.s.sign to it an authority co-ordinate with that of Scripture, although as having had its origin at times when primitive faith and knowledge had in great measure declined, and "the mystery of iniquity" was already working, it cannot but be mixed with a human element of untruth. This tendency, which appears to be attributable to a consciousness of inability to form an independent judgment of the truths of Scripture, operates at present in creating a prejudice against all attempts to go beyond the boundaries by which Scriptural knowledge is a.s.sumed to be circ.u.mscribed. Nevertheless, regarding it as a duty to employ the opportunities and the ability which G.o.d has given me in making such an attempt, I have endeavoured to place the doctrine of the salvation and immortality of all men on a Scriptural basis, and I have now only to ask for an unprejudiced consideration of the arguments I have adduced for that purpose.

[1] See the notes to Rom. v. 12-20, given in pp. 36-38 of my "Translation of St. Paul's Epistle to the Romans" (Cambridge: Deighton and Co, 1871).

[2] The treatise referred to is ent.i.tled "De Fatura, Bestauratione,"

and the pa.s.sage cited is very near the end of it. This treatise is an appendix to another, the t.i.tle of which is "De Statu Mortuorum et Resurgentium."

[3] So far this explanation of Mark ix. 44 is the same as that which I have given in a letter to the editor of the _Clerical Journal_, which is inserted in the number for June 5, 1862 (p. 526).

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APPENDIX.

I have allowed to stand in the Essay (pp. 76-81) the views I held at the time it was composed respecting the interpretation of Matt. xxv.

46, because I considered that these views, although in certain respects they are inconsistent with those I maintain in this Appendix, might contribute, by comparison with the latter, towards an understanding of the pa.s.sage. The interpretation which, after long consideration, I have finally adopted, was first published in two letters, contained under the head of "Correspondence," in the numbers of the _Guardian_ for December 27, 1877, and January 16, 1878. With the view of offering some additional arguments in support of that interpretation, and making it more generally intelligible, I propose to begin with producing _in extenso_ the two letters referred to.

"ETERNAL PUNISHMENT.

"Sir,

"After reading attentively the letters of your correspondents to which the sermon of Dr. Farrar has given occasion, it appeared to me that some views in addition to those which have hitherto been proposed, and in certain respects controverting them, may be worthy of consideration.

I beg, {126} therefore, to be allowed s.p.a.ce for making the following remarks:--

"We are taught in the Scriptures that hereafter there will be a new const.i.tution of the universe, 'new heavens and a new earth wherein dwelleth righteousness' (2 Peter iii. 13), and that in this perfect social state 'there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain' (Rev. xxi. 4). To reconcile this revelation, so intelligible and so comprehensive, with the meaning of pa.s.sages which seem to say that the punishment of the wicked will be 'endless,' presents a very great difficulty. We are not at liberty in such cases to accept some parts of Scripture and reject others in order to get rid of the difficulty, but must believe that the truth, if it should be reached, will establish the consistency of all, and that seeming contradictions are only due to our ignorance. I propose for consideration the following solution of the above-stated difficulty:--

"Jesus Christ in his ministration on earth said, in the course of giving instruction to his _disciples_ (Matt. xxiv. 3), 'These [on the left hand] shall go into eternal punishment, and the righteous into eternal life' (Matt. xxv. 46). Considering that in all he said and did he had in view his Father's purpose of making the spirits of men meet for immortality, it may be asked, In what way was such teaching contributory to this end? May we not conclude from our Lord's words, apart from all other inferences, that eternal life is necessarily preceded by righteousness, and eternal punishment is as necessarily consequent upon sin, and that the knowledge of these divine decrees contributes to the formation of spirits for the life to come? This inference might be accepted as abstractedly true; but then the question arises, What is meant by _duration_ as signified by the word 'eternal'?