The Intermediate State in its Relation to Salvation.

107

is based, we do not consider them at all valid. That men must have a true knowledge of the historical Christ in order to complete salvation we hold to be a truth which, if properly understood, is unquestionable. But we do not believe that such knowledge is necessary to the determination of character. The least knowledge of Christ may suffice for this purpose. Our Lord Himself clearly indicates as much in the words: "He that is faithful in the least is faithful also in much; and he that is unjust in the least is unjust also in much." Now as all truth is a revelation of Christ, we believe that the truth which the light of nature affords men is sufficient to determine their relation to Christ as friend or foe. Mark, sufficient simply to determine their relation to Christ and entitle them to be admitted among His chosen ones, and not to make them actual possessors of the blessings of salvation, which is a different thing and requires different conditions.

Of the passages of Scripture on which the advocates of this theory rely to prove its correctness none can be said to be conclusively in its favor. Only three of the passages, indeed, give any clearly apparent ground for the view maintained. These are Matt. 12:32, in which our Lord declares that "Whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come;" 1 Pet. 3: 19, in which the chiefest of the Apostles states that our Lord "preached unto the spirits in prison;" and 1 Peter 4:6, in which we are informed that "for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." As regards the first of these Scripture passages we believe that it really implies that there is forgiveness of sin in the other world. It is a well-established fact that in the times of Christ prayers were offered for the dead, and that it was believed among the Jews that sins could be forgiven after death. Those addressed by Jesus when he uttered these words would therefore naturally understand them as in harmony with the view current among them. If, however, their view

vw Langeber false, it is in sonceivable that Jesus would ha used ini guage as implied its correctness. But the doctri that there is fingreness in the other world does not by a IDeals Decessary prove that men can in that world determi their fual destiny. For this forgiveness may be limited to t sins of ignorance and infrmity of those who have already bee accepted as worthy of being heirs of eternal life. And the such forgiveness is granted in the other world seems clearly in volved in the Scripture teaching that here none attain actual sinlessness and that yet such sinlessness is necessary t admittance into the state of final glory. As to the other tw passages given above, they just as clearly imply that the Gospel is preached in the intermediate state. No one who wil carefully examine them in the the original Greek, and guard himself against being influenced in his judgment by dogmatic prejudice, can fail to be convinced that this is their natural and legitimate import. But the Gospel is as necessary for the edification and proper development of those who belong to Christ as it is for the conversion of sinners. The fact that the Gospel is preached in the intermediate state does not accordingly in itself prove that this state is one in which a complete change of character may be effected. Among the church fathers of the first centuries of our era the opinion did prevail that Christ did preach to those in prison in the unseen world, but that this preaching brought joy and blessedness only to those who were awaiting His coming; and in this we believe they were right. Neither of the passages under consideration, therefore, do we believe, affords any proof that men can determine their final destiny after death has laid his cold, icy hand upon them.

Our own conviction, after a very careful and extensive study of the whole subject, is that the Scriptures decidedly favor the view that the condition in which men leave this world decides their place and condition in the eternal world. In the intermediate state it will no longer be possible for men to choose between life and death. Immediately after death there will be a

The Intermediate State in its Relation to Salvation. 109

paration between the righteous and the unrighteous, which will e the prelude of their eternal separation. This we believe not nly to be taught in the parable of the Rich Man and Lazarus, ut also by psychological considerations of a conclusive haracter. Like naturally and invariably seeks like. In this world, however, the law of affinity is interfered with by the act 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 s unavoidably a mixed condition of life. But at death, in the aying aside of the body, the spirit will be unmasked and its true character at once be discernible. This must necessarily lead o a division, between the different sections of which an impassble gulf will inevitably exist. All this, moreover, is in armony with ethical requirements. All the knowledge that nen 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 hewed it unto them. For the invisible things of him from the reation of the world are clearly seen, being understood by the hings that are made, even his eternal power and Godhead; that they are without excuse."

But though the final destiny of men is determined in this fe, yet in death the salvation of those who are received into e company of God's chosen people, is not at once made ctually complete. They still continue more or less subject to he consequences of their transgressions, and, therefore, in need f deliverance and perfection. Full salvation will only be heirs 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 not conceive of man's being perfected in any other way. suppose that God, by a mere act of His own will, without regard to the will of man, could make him perfect involves absurdity of making God a mere juggler. In order to his vation there must be, on the part of man, an actual and adequ perception, and a free appropriation of the truth as truth i Jesus. Without a knowledge of the historic Christ there be no true knowledge of God, no complete redemption from power of sin and death. This is clearly taught by our L Himself in the words: "And this is life eternal, that th might know thee, the only true God, and Jesus Christ wh thou hast sent." It is also implied in the words of our Lor "And I, if I be lifted up from the earth, will draw all m unto me." For how can men be drawn to Him by His lifti up, that is, by His death upon the Cross, unless they have kno ledge of His crucifixion and ascension?

The so-called New Theology is therefore right in maintain ing the necessity of a knowledge of the historic Christ in ord to salvation, and its opponents who would put the ideal Chri in the place of the historic Christ are wrong, inasmuch as th former becomes real for men only in the latter. This theolog is also right in maintaining that the Gospel is presented to me in the intermediate state. This must be evident to all who wil 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

The Intermediate State in its Relation to Salvation.

111

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

D