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separation between the righteous and the unrighteous, which will be the prelude of their eternal separation. This we believe not only to be taught in the parable of the Rich Man and Lazarus, but also by psychological considerations of a conclusive character. Like naturally and invariably seeks like. In this world, however, the law of affinity is interfered with by the fact that the body acts as a mask to the soul. Hence it is impossible for us always to discover our true affinities and to arrange ourselves into corresponding classes; so that here there is unavoidably a mixed condition of life. But at death, in the laying aside of the body, the spirit will be unmasked and its true character at once be discernible. This must necessarily lead to a division, between the different sections of which an impassable gulf will inevitably exist. All this, moreover, is in harmony with ethical requirements. All the knowledge that men actually need for the determination of their relation to God they possess in this life, even in the darkest regions of heathendom. "Because," as St. Paul in his Epistle to the Romans, with his usual intellectual acuteness, points out, "that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse."

But though the final destiny of men is determined in this life, yet in death the salvation of those who are received into the company of God's chosen people, is not at once made. actually complete. They still continue more or less subject to the consequences of their transgressions, and, therefore, in need of deliverance and perfection. Full salvation will only be theirs when all the effects of sin are removed and their whole being, spiritual, moral, intellectual and physical, is restored to completeness and changed into the likeness of the glorified Christ, which it will not be before the resurrection of the last day, which will terminate the intermediate state. During the entire existence of this state there must, therefore, be going on

in it, a spiritual and ethical process of salvation. For we cannot conceive of man's being perfected in any other way. To suppose that God, by a mere act of His own will, without any regard to the will of man, could make him perfect involves the absurdity of making God a mere juggler. In order to his salvation there must be, on the part of man, an actual and adequate perception, and a free appropriation of the truth as truth is in Jesus. Without a knowledge of the historic Christ there can be no true knowledge of God, no complete redemption from the power of sin and death. This is clearly taught by our Lord Himself in the words: "And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent." It is also implied in the words of our Lord: "And I, if I be lifted up from the earth, will draw all men unto me." For how can men be drawn to Him by His lifting up, that is, by His death upon the Cross, unless they have knowledge of His crucifixion and ascension?

The so-called New Theology is therefore right in maintaining the necessity of a knowledge of the historic Christ in order to salvation, and its opponents who would put the ideal Christ in the place of the historic Christ are wrong, inasmuch as the former becomes real for men only in the latter. This theology is also right in maintaining that the Gospel is presented to men in the intermediate state. This must be evident to all who will carefully consider what has already been stated. For if none are perfect on entering the intermediate state, and if all must be made perfect before they can enter the final state of glory, and if the required perfection can only be attained through a knowledge of the truth brought to light by the incarnate Christ, then this truth must in some way be made known to them, if perfection, or what is the same thing, actual and complete salvation, is ever to be theirs. Then no supposition is more reasonable than that the Gospel has been, is, and will continue to be proclaimed among the dead. Can we conceive of the Apostles and fathers of the early Church, and the hosts of Christians who have entered the spirit-world during the last

eighteen hundred years, remaining silent there concerning the Saviour and those great truths which here engaged their attention and were the source of their chief joy? No, but we are compelled to believe that their chief employment there is rehearsing the ever-attractive and soul-inspiring story of the Cross, and seeking more and more to penetrate its profound mysteries of love and wisdom. So, also, we cannot but believe that the enemies of Christ in the unseen world are engaged in ridiculing and reviling the blessed Saviour and His work, just as they were wont to do here, and of so proclaiming Him and His glorious deeds to all associated with them in suffering the torments of Hades.

Should the question here arise, Why, if the Gospel is proclaimed throughout all the regions of the dead, may not men there accept it as well as reject it, and reject it as well as accept it, as is the case in this world? we answer, Because their character has already been determined, and, moreover, because their environment there is altogether different from what it is here. There the good are surrounded only by the good, and the evil by the evil, while here men's surroundings are of a mixed character. The significance of this fact can scarcely be overestimated. In the development of all things and beings, material, vital and spiritual, environment plays a most important part. "Evil communications," the Apostle Paul reminds us, "corrupt good manners." So he also informs us that "the unbelieving husband is sanctified in the (believing) wife, and the unbelieving wife is sanctified in the brother." Ten righteous persons would have saved the cities of the plain, but their absence doomed them to a terrible destruction.

But it may also be asked, How about infants dying in infancy? Can their character be said in any sense to be determined here? In reply we would say it can be and is. It is a mistake to suppose that they do not exercise will power, and that complete knowledge of any kind is necessary to give a bias to the will. The child does will from the moment it enters into this world, and there is always a cause for its will

ing as it does, though this cause may not be clearly before it in consciousness. But it may further be asked, Will they be found among the saved, or will some also be among the lost? We are disposed to believe that the common sentiment of enlightened and humane hearts, that they will be saved, is correct. Their salvation, however, is by no means due to their complete innocence. They, as well as others, are all by nature involved in the corruption of the race to which they belong. But the corruption, or disposition to evil in them, not having been strengthened or confirmed by the evil influence of their environment, and the evil determinations of their own will, is such as may be overcome by the presence of the good, which is able to draw them in virtue of its superior power. That true goodness does attract them is clearly implied in such sayings as these which are the common property of mankind: "Whom the gods love die early," "Children are always disposed to go to the good rather than to the bad," "It is a good sign when children are fond of any one"; and in the words of our Lord: "Suffer the little children to come unto Me, and forbid them not, for of such is the Kingdom of God." When, therefore, infants die, and are confronted, as they necessarily must be, by those who are in the spirit-world, there is every reason to believe that they are attracted not by the evil spirits, but by the good, who accordingly take them to their own place, and that in this way they, as well as all others in heathen lands who have in any way been drawn toward the good, are, as it were, regenerated by being delivered at death from the power of darkness, and translated into the kingdom of God's dear Son, where they will be trained and fitted for everlasting glory. The early death of infants is not, however, for this reason to be accounted any special gain to them. For though they are saved, yet there are valid grounds for believing that they will forever be comparatively infants, and on this account occupy a lower position in the eternal world than those who have attained the crown of everlasting life through tribulation and suffering for Christ's sake in the present evil world.

The intermediate state in its relation to salvation is accordingly not a state of beginnings, but of endings. It is not a state in which men are first brought into relation with God, but one in which the relations begun previously are perfectly consummated. It is so to speak the chrysalis state of human existence in which God's chosen ones are transformed from the earthly into the Heavenly, and thus made like unto the glorified Christ.

This view we believe to be in substantial accord with that of all past ages, and to us this is a strong confirmation of its correctness. The true can never be the altogether new. It must ever have its roots in the beginning of things. In the form in which we have presented this view, we believe, moreover, light is cast upon some of the perplexing points of the subject under consideration. We do not, however, claim to have solved all the difficulties connected with it. Now we see through a glass darkly, and know only in part, and he who imagines that he can solve all mysteries, only shows that he has as yet failed to learn the limitations of his own powers, and is still ignorant of himself.

The view presented, we would yet say in conclusion, leaves to the present life all its importance and solemnity. Now we are determining our future, spinning the threads of life which will be the warp and woof of our final destiny. Here we are all painting for eternity; and whether the result of our labors. will be "a thing of beauty" and "a joy forever," worthy a place in the Heavenly mansion, or a miserable daub, fit only to be cast out into outer darkness, depends wholly on how we are using the brush and applying the colors which God has given us in our mental, moral and spiritual endowments and in the circumstances in which He has placed us. In this life we are sowing what we shall reap after death. "Their works do follow them."

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