Physical death is the separation of the soul from the body. We distinguish it from spiritual death, or the separation of the soul from God; and from the second death, or the banishment from God and final misery of the reünited soul and body of the wicked.

Spiritual death: Is. 59:2—“but your iniquities have separated between you and your God, and your sins have hid his face from you, so that he will not hear”; Rom. 7:24—“Wretched man that I am! who shall deliver me out of the body of this death?” Eph. 2:1—“dead through your trespasses and sins.” The second death: Rev. 2:11—“He that overcometh shall not be hurt of the second death”; 20:14—“And death and Hades were cast into the lake of fire. This is the second death, even the lake of fire”; 21:8—“But for the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part shall be in the lake that burneth with fire and brimstone; which is the second death.” Julius Müller, Doctrine of Sin, 2:303—“Spiritual death, the inner discord and enslavement of the soul, and the misery resulting therefrom, to which belongs that other death, the second death, an outward condition corresponding to that inner slavery.” Trench, Epistles to the Seven Churches, 151—“This phrase [‘second death’] is itself a solemn protest against the Sadduceeism and Epicureanism which would make natural death the be‐all and the end‐all of existence. As there is a life beyond the present life for the faithful, so there is death beyond that which falls under our eyes for the wicked.” E. G. Robinson: “The second death is the continuance of spiritual death in another and timeless existence.” Hudson, Scientific Demonstration of a Future Life, 222—“If a man has a power that transcends the senses, it is at least presumptive evidence that it does not perish when the senses are extinguished.... The activity of the subjective mind is in inverse proportion to that of the body, though the objective mind weakens with the body and perishes with the brain.” Prof. H. H. Bawden: “Consciousness is simply the growing of an organism, while the organism is just that which grows. Consciousness is a function, not a thing, not an order of existence at all. It is the universe coming to a focus, flowering so to speak in a finite centre. Society is an organism in the same sense that the human being is an organism. The spatial separation of the elements of the social organism is relatively no greater than the separation of the unit factors of the body. As the neurone cannot deny the consciousness which is the function of the body, so the individual member of society has no reason for denying the existence of a cosmic life of the organism which we call society.” Emma M. Caillard, on Man in the Light of Evolution, in Contemp. Rev., Dec. 1893:878—“Man is nature risen into the consciousness of its relationship to the divine. There is no receding from this point. When ‘that which drew from out the boundless deep turns again home,’ the persistence of each personal life is necessitated. Human life, as it is, includes, though it transcends the lower forms through which it has developed. Human life, as it will be, must include though it may transcend its present manifestation, viz., personality.” “Sometime, when all life’s lessons have been learned, And suns and stars forevermore have set, And things which our weak judgments here have spurned, The things o’er which we grieved with lashes wet, Will flash before us through our life’s dark night, As stars shine most in deepest tints of blue: And we shall see how all God’s plans were right, And most that seemed reproof was love most true: And if sometimes commingled with life’s wine We find the wormwood and rebel and shrink, Be sure a wiser hand than yours or mine Pours out this portion for our lips to drink. And if some friend we love is lying low, Where human kisses cannot reach his face, O do not blame the loving Father so, But wear your sorrow with obedient grace; And you shall shortly know that lengthened breath Is not the sweetest gift God sends his friend, And that sometimes the sable pall of death Conceals the fairest boon his love can send. If we could push ajar the gates of life, And stand within, and all God’s working see, We could interpret all this doubt and strife, And for each mystery find a key.”

Although physical death falls upon the unbeliever as the original penalty of sin, to all who are united in Christ it loses its aspect of penalty, and becomes a means of discipline and of entrance into eternal life.

To the Christian, physical death is not a penalty: see Ps. 116:15—“Precious in the sight of Jehovah Is the death of his saints”; Rom. 8:10—“And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness”; 14:8—“For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s”; 1 Cor. 3:22—“whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours”; 15:55—“O death, where is thy victory? O death, where is thy sting?” 1 Pet. 4:6—“For unto this end was the gospel preached even to the dead, that they might be judged indeed according to men in the flesh, but live according to God in the spirit”; cf. Rom. 1:18—“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness”; 8:1, 2—“There is therefore now no condemnation to them that are in Christ Jesus. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death”; Heb. 12:6—“For whom the Lord loveth he chasteneth.” Dr. Hovey says that “the present sufferings of believers are in the nature of discipline, with an aspect of retribution; while the present sufferings of unbelievers are retributive, with a glance toward reformation.” We prefer to say that all penalty has been borne by Christ, and that, for him who is justified in Christ, suffering of whatever kind is of the nature of fatherly chastening, never of judicial retribution; see our discussion of the Penalty of Sin, pages 652‐660. “We see but dimly through the mists and vapors Amid these earthly damps; What are to us but sad funereal tapers May be Heaven’s distant lamps. There is no death,—what seems so is transition; This life of mortal breath Is but a suburb of the life Elysian Whose portal men call death.” “’Tis meet that we should pause awhile, Ere we put off this mortal coil, And in the stillness of old age, Muse on our earthly pilgrimage.” Shakespeare, Romeo and Juliet, 4:5—“Heaven and yourself Had part in this fair maid; now Heaven hath all, And all the better is it for the maid: Your part in her you could not keep from death, But Heaven keeps his part in eternal life. The most you sought was her promotion, For ’t was your heaven she should be advanced; And weep ye now, seeing she is advanced Above the clouds, as high as Heaven itself?” Phœbe Cary’s Answered: “I thought to find some healing clime For her I loved; she found that shore, That city whose inhabitants Are sick and sorrowful no more. I asked for human love for her; The Loving knew how best to still The infinite yearning of a heart Which but infinity could fill. Such sweet communion had been ours, I prayed that it might never end; My prayer is more than answered; now I have an angel for my friend. I wished for perfect peace to soothe The troubled anguish of her breast; And numbered with the loved and called She entered on untroubled rest. Life was so fair a thing to her, I wept and pleaded for its stay; My wish was granted me, for lo! She hath eternal life to‐day!” Victor Hugo: “The tomb is not a blind alley; it is a thoroughfare. It closes with the twilight, to open with the dawn.... I feel that I have not said the thousandth part of what is in me.... The thirst for infinity proves infinity.” Shakespeare: “Nothing is here for tears; nothing to wail, Or knock the breast; no weakness, no contempt, Dispraise or blame; nothing but well and fair.” O. W. Holmes: “Build thee more stately mansions, O my soul, As the swift seasons roll! Leave thy low‐vaulted past! Let each new temple, nobler than the last Shut thee from heaven with a dome more vast, Till thou at length art free, Leaving thine outgrown shell by life’s unresting sea!” J. G. Whittier: “So when Time’s veil shall fall asunder, The soul may know No fearful change or sudden wonder, Nor sink the weight of mystery under, But with the upward rise, and with the vastness grow.”

To neither saint nor sinner is death a cessation of being. This we maintain, against the advocates of annihilation:

1. Upon rational grounds.

(a) The metaphysical argument.—The soul is simple, not compounded. Death, in matter, is the separation of parts. But in the soul there are no parts to be separated. The dissolution of the body, therefore, does not necessarily work a dissolution of the soul. But, since there is an immaterial principle in the brute, and this argument taken by itself might seem to prove the immortality of the animal creation equally with that of man, we pass to consider the next argument.

The Gnostics and the Manichæans held that beasts had knowledge and might pray. The immateriality of the brute mind was probably the consideration which led Leibnitz, Bishop Butler, Coleridge, John Wesley, Lord Shaftesbury, Mary Somerville, James Hogg, Toplady, Lamartine, and Louis Agassiz to encourage the belief in animal immortality. See Bp. Butler, Analogy, part i, chap. i (Bohn’s ed., 81‐91); Agassiz, Essay on Classification, 99—“Most of the arguments for the immortality of man apply equally to the permanency of this principle in other living beings.” Elsewhere Agassiz says of animals: “I cannot doubt of their immortality any more than I doubt of my own.” Lord Shaftesbury in 1881 remarked: “I have ever believed in a happy future for animals; I cannot say or conjecture how or where; but sure I am that the love, so manifested by dogs especially, is an emanation from the divine essence, and as such it can, or rather, it will, never be extinguished.” St. Francis of Assisi preached to birds, and called sun, moon, earth, fire, water, stones, flowers, crickets, and death, his brothers and sisters. “He knew not if the brotherhood His homily had understood; He only knew that to one ear The meaning of his words was clear” (Longfellow, The Sermon of St. Francis—to the birds). “If death dissipates the sagacity of the elephant, why not that of his captor?” See Buckner, Immortality of Animals; William Adams Brown, Christian Theology in Outline, 240. Mansel, Metaphysics, 371, maintains that all this argument proves is that the objector cannot show the soul to be compound, and so cannot show that it is destructible. Calderwood, Moral Philosophy, 259—“The facts which point toward the termination of our present state of existence are connected with our physical nature, not with our mental.” John Fiske, Destiny of the Creature, 110—“With his illegitimate hypothesis of annihilation, the materialist transgresses the bounds of experience quite as widely as the poet who sings of the New Jerusalem, with its river of life and its streets of gold. Scientifically speaking, there is not a particle of evidence for either view.” John Fiske, Life Everlasting, 80‐85—“How could immortal man have been produced through heredity from an ephemeral brute? We do not know. Nature’s habit is to make prodigious leaps, but only after long preparation. Slowly rises the water in the tank, inch by inch through many a weary hour, until at length it overflows, and straightway vast systems of machinery are awakened into rumbling life. Slowly the ellipse becomes eccentric, until suddenly the finite ellipse becomes an infinite paraboloid.” Ladd, Philosophy of Mind, 206—“The ideas of dividing up or splitting off are not applicable to mind. The argument for the indestructibility of mind as growing out of its indiscerptibility, and the argument by which Kant confuted it, are alike absurd within the realm of mental phenomena.” Adeney, Christianity and Evolution, 127—“Nature, this argument shows, has nothing to say against the immortality of that which is above the range of physical structure.” Lotze: “Everything which has once originated will endure forever so soon as it possesses an unalterable value for the coherent system of the world; but it will, as a matter of course, in turn cease to be, if this is not the case.” Bowne, Int. to Psych. Theory, 315‐318—“Of what use would brutes be hereafter? We may reply: Of what use are they here?... Those things which have perennial significance for the universe will abide.” Bixby, Crisis in Morals, 203—“In living beings there is always a pressure toward larger and higher existence.... The plant must grow, must bloom, must sow its seeds, or it withers away.... The aim is to bring forth consciousness, and in greatest fulness.... Beasts of prey and other enemies to the ascending path of life are to be swept out of the way.” But is not the brute a part of that Nature which has been subjected to vanity, which groans and travails in pain, and which waits to be redeemed? The answer seems to be that the brute is a mere appendage to man, has no independent value in the creation, is incapable of ethical life or of communion with God the source of life, and so has no guarantee of continuance. Man on the other hand is of independent value. But this is to anticipate the argument which follows. It is sufficient here to point out that there is no proof that consciousness is dependent upon the soul’s connection with a physical organism. McLane, Evolution in Religion, 261—“As the body may preserve its form and be to a degree made to act after the psychic element is lost by removal of the brain, so this psychic element may exist, and act according to its nature after the physical element ceases to exist.” Hovey, Bib. Eschatology, 19—“If I am in a house, I can look upon surrounding objects only through its windows; but open the door and let me go out of the house, and the windows are no longer of any use to me.” Shaler, Interpretation of Nature, 295—“To perpetuate mind after death is less surprising than to perpetuate or transmit mind here by inheritance.” See also Martineau, Study, 2:332‐337, 363‐365. William James, in his Essay on Human Immortality, argues that thought is not necessarily a productive function of the brain; it may rather be a permissive or transmissive function. Thought is not made in the brain, so that when the brain perishes the soul dies. The brain is only the organ for the transmission of thought, just as the lens transmits the light which it does not produce. There is a spiritual world behind and above the material world. Our brains are thin and half transparent places in the veil, through which knowledge comes in. Savage, Life after Death, 289—“You may attach a dynamo for a time to some particular machine. When you have removed the machine, you have not destroyed the dynamo. You may attach it to some other machine and find that you have the old time power. So the soul may not be confined to one body.” These analogies seem to us to come short of proving personal immortality. They belong to “psychology without a soul,” and while they illustrate the persistence of some sort of life, they do not render more probable the continuance of my individual consciousness beyond the bounds of death. They are entirely consistent with the pantheistic theory of a remerging of the personal existence in the great whole of which it forms a part. Tennyson, In Memoriam: “That each, who seems a separate whole, Should move his rounds and, fusing all The skirts of self again, should fall Remerging in the general Soul, Is faith as vague as all unsweet.” See Pfleiderer, Die Ritschl’sche Theologie, 12; Howison, Limits of Evolution, 279‐312. Seth, Hegelianism: “For Hegel, immortality is only the permanence of the Absolute, the abstract process. This is no more consoling than the continued existence of the chemical elements of our bodies in new transformations. Human self‐consciousness is a spark struck in the dark, to die away on the darkness whence it has arisen.” This is the only immortality of which George Eliot conceived in her poem, The Immortal Choir: “O may I join the choir invisible Of those immortal dead who live again In minds made better by their presence; live In pulses stirred to generosity, In deeds of daring rectitude, in scorn For miserable aims that end in self, In thoughts sublime that pierce the night like stars, And with their mild persistence urge man’s search To vaster issues.” Those who hold to this unconscious immortality concede that death is not a separation of parts, but rather a cessation of consciousness; and that therefore, while the substance of human nature may endure, mankind may ever develop into new forms, without individual immortality. To this we reply, that man’s self‐ consciousness and self‐determination are different in kind from the consciousness and determination of the brute. As man can direct his self‐consciousness and self‐determination to immortal ends, we have the right to believe this self‐consciousness and self‐determination to be immortal. This leads us to the next argument.

(b) The teleological argument.—Man, as an intellectual, moral, and religious being, does not attain the end of his existence on earth. His development is imperfect here. Divine wisdom will not leave its work incomplete. There must be a hereafter for the full growth of man’s powers, and for the satisfaction of his aspirations. Created, unlike the brute, with infinite capacities for moral progress, there must be an immortal existence in which those capacities shall be brought into exercise. Though the wicked forfeit all claim to this future, we have here an argument from God’s love and wisdom to the immortality of the righteous.

In reply to this argument, it has been said that many right wishes are vain. Mill, Essays on Religion, 294—“Desire for food implies enough to eat, now and forever? hence an eternal supply of cabbage?” But our argument proceeds upon three presuppositions: (1) that a holy and benevolent God exists; (2) that he has made man in his image; (3) that man’s true end is holiness and likeness to God. Therefore, what will answer the true end of man will be furnished; but that is not cabbage—it is holiness and love, i. e., God himself. See Martineau, Study, 2:370‐381. The argument, however, is valuable only in its application to the righteous. God will not treat the righteous as the tyrant of Florence treated Michael Angelo, when he bade him carve out of ice a statue, which would melt under the first rays of the sun. In the case of the wicked, the other law of retribution comes in—the taking away of “even that which he hath” (Mat. 25:29). Since we are all wicked, the argument is not satisfactory, unless we take into account the further facts of atonement and justification—facts of which we learn from revelation alone. But while, taken by itself, this rational argument might be called defective, and could never prove that man may not attain his end in the continued existence of the race, rather than in that of the individual, the argument appears more valuable as a rational supplement to the facts already mentioned, and seems to render certain at least the immortality of those upon whom God has set his love, and in whom he has wrought the beginnings of righteousness. Lord Erskine: “Inferior animals have no instincts or faculties which are not subservient to the ends and purposes of their being. Man’s reason, and faculties endowed with power to reach the most distant worlds, would be useless if his existence were to terminate in the grave.” There would be wastefulness in the extinction of great minds; see Jackson, James Martineau, 439. As water is implied by the organization of the fish, and air by that of the bird, so “the existence of spiritual power within us is likewise presumption that some fitting environment awaits the spirit when it shall be set free and perfected, and sex and death can be dispensed with” (Newman Smyth, Place of Death in Evolution, 106). Nägeli, the German botanist, says that Nature tends to perfection. Yet the mind hardly begins to awake, ere the bodily powers decline (George, Progress and Poverty, 505). “Character grows firmer and solider as the body ages and grows weaker. Can character be vitally implicated in the act of physical dissolution?” (Upton, Hibbert Lectures, 353). If a rational and moral Deity has caused the gradual evolution in humanity of the ideas of right and wrong, and has added to it the faculty of creating ethical ideals, must he not have provided some satisfaction for the ethical needs which this development has thus called into existence? (Balfour, Foundations of Belief, 351). Royce, Conception of God, 50, quotes Le Conte as follows: “Nature is the womb in which, and evolution the process by which, are generated sons of God. Without immortality this whole process is balked—the whole process of cosmic evolution is futile. Shall God be so long and at so great pains to achieve a spirit, capable of communing with himself, and then allow it to lapse again into nothingness?” John Fiske, Destiny of Man, 116, accepts the immortality of the soul by “a supreme act of faith in the reasonableness of God’s work.” If man is the end of the creative process and the object of God’s care, then the soul’s career cannot be completed with its present life upon the earth (Newman Smyth, Place of Death in Evolution, 92, 93). Bowne, Philosophy of Theism, 254—“Neither God nor the future life is needed to pay us for present virtue, but rather as the condition without which our nature falls into irreconcilable discord with itself, and passes on to pessimism and despair. High and continual effort is impossible without correspondingly high and abiding hopes.... It is no more selfish to desire to live hereafter than it is to desire to live to‐morrow.” Dr. M. B. Anderson used to say that there must be a heaven for canal horses, washerwomen, and college presidents, because they do not get their deserts in this life. Life is a series of commencements rather than of accomplished ends. Longfellow, on Charles Sumner: “Death takes us by surprise, And stays our hurrying feet; The great design unfinished lies, Our lives are incomplete. But in the dark unknown Perfect their circles seem, Even as a bridge’s arch of stone Is rounded in the stream.” Robert Browning, Abt Vogler: “There never shall be one lost good”; Prospice: “No work begun shall ever pause for death”; “Pleasure must succeed to pleasure, else past pleasure turns to pain; And this first life claims a second, else I count its good no gain”; Old Pictures in Florence: “We are faulty—why not? We have time in store”; Grammarian’s Funeral: “What’s time? Leave Now for dogs and apes,—Man has Forever.” Robert Browning wrote in his wife’s Testament the following testimony of Dante: “Thus I believe, thus I affirm, thus I am certain it is, that from this life I shall pass to another better, there where that lady lives, of whom my soul was enamored.” And Browning says in a letter: “It is a great thing—the greatest—that a human being should have passed the probation of life, and sum up its experience in a witness to the power and love of God.... I see even more reason to hold by the same hope.”

(c) The ethical argument.—Man is not, in this world, adequately punished for his evil deeds. Our sense of justice leads us to believe that God’s moral administration will be vindicated in a life to come. Mere extinction of being would not be a sufficient penalty, nor would it permit degrees of punishment corresponding to degrees of guilt. This is therefore an argument from God’s justice to the immortality of the wicked. The guilty conscience demands a state after death for punishment.

This is an argument from God’s justice to the immortality of the wicked, as the preceding was an argument from God’s love to the immortality of the righteous. “History defies our moral sense by giving a peaceful end to Sulla.” Louis XV and Madame Pompadour died in their beds, after a life of extreme luxury. Louis XVI and his queen, though far more just and pure, perished by an appalling tragedy. The fates of these four cannot be explained by the wickedness of the latter pair and the virtue of the former. Alexander the Sixth, the worst of the popes, was apparently prosperous and happy in his iniquities. Though guilty of the most shameful crimes, he was serenely impenitent, and to the last of his days he defied both God and man. Since there is not an execution of justice here, we feel that there must be a “judgment to come,” such as that which terrified Felix (Acts 24:25). Martineau, Study, 2:383‐388. Stopford A. Brooke, Justice: “Three men went out one summer night, No care had they or aim, And dined and drank. ‘Ere we go home We’ll have,’ they said, ‘a game.’ Three girls began that summer night A life of endless shame, And went through drink, disease, and death As swift as racing flame. Lawless and homeless, foul, they died; Rich, loved and praised, the men: But when they all shall meet with God, And Justice speaks,—what then?” See John Caird, Fund. Ideas of Christianity, 2:255‐297. G. F. Wilkin, Control in Evolution: “Belief in immortality is a practical necessity of evolution. If the decisions of to‐day are to determine our eternal destiny, then it is vastly more important to choose and act aright, than it is to preserve our earthly life. The martyrs were right. Conscience is vindicated. We can live for the ideal of manhood. Immortality is a powerful reformatory instrument.” Martineau, Study of Religion, 2:388—“If Death gives a final discharge to the sinner and the saint alike, Conscience has told us more lies than it has ever called to their account.” Shakespeare, Henry V, 4:2—“If [transgressors] have defeated the law and outrun native punishment, though they can outstrip men, they have no wings to fly from God”; Henry VI, 2d part, 5:2—“Can we outrun the heavens?” Addison, Cato: “It must be so,—Plato, thou reasonest well.—Else whence this pleasing hope, this fond desire, This longing after immortality? Or whence this secret dread and inward horror Of falling into naught? Why shrinks the soul Back on herself and startles at destruction? ’Tis the divinity that stirs within us, ’Tis Heaven itself that points out a hereafter, And intimates eternity to man.” Gildersleeve, in The Independent, March 30, 1899—“Plato in the Phædo argues for immortality from the alternation of opposites: life must follow death as death follows life. But alternation of opposites is not generation of opposites. He argues from reminiscence. But this involves pre‐existence and a cycle of incarnations, not the immortality which we crave. The soul abides, as the idea abides, but there is no guarantee that it abides forever. He argues from the uncompounded nature of the soul. But we do not know the soul’s nature, and at most this is an analogy: as soul is like God, invisible, it must like God abide. But this is analogy, and nothing more.” William James, Will to Believe, 87—“That our whole physical life may lie soaking in a spiritual atmosphere, a dimension of being which we at present have no organ for apprehending, is vividly suggested to us by the analogy of the life of our domestic animals. Our dogs, for example, are in our human life, but are not of it. They bite, but do not know what it means; they submit to vivisection, and do not know the meaning of that.” George Eliot, walking with Frederic Myers in the Fellows’ Garden at Trinity, Cambridge, “stirred somewhat beyond her wont, and taking as her text the three words which have been used so often as the inspiring trumpet‐calls of men—the words God, Immortality, Duty—pronounced with terrible earnestness how inconceivable was the first, how unbelievable the second, and yet how peremptory and absolute the third.” But this idea of the infinite nature of Duty is the creation of Christianity—the last infinite would never have attained its present range and intensity, had it not been indissolubly connected with the other two (Forrest, Christ of History and Experience, 16). This ethical argument has probably more power over the minds of men than any other. Men believe in Minos and Rhadamanthus, if not in the Elysian Fields. But even here it may be replied that the judgment which conscience threatens may be, not immortality, but extinction of being. We shall see, however, in our discussion of the endlessness of future punishment, that mere annihilation cannot satisfy the moral instinct which lies at the basis of this argument. That demands a punishment proportioned in each case to the guilt incurred by transgression. Extinction of being would be the same to all. As it would not admit of degrees, so it would not, in any case, sufficiently vindicate God’s righteousness. F. W. Newman: “If man be not immortal, God is not just.” But while this argument proves life and punishment for the wicked after death, it leaves us dependent on revelation for our knowledge how long that life and punishment will be. Kant’s argument is that man strives equally for morality and for well‐ being; but morality often requires the sacrifice of well‐being; hence there must be a future reconciliation of the two in the well‐being or reward of virtue. To all of which it might be answered, first, that there is no virtue so perfect as to merit reward; and secondly, that virtue is its own reward, and so is well‐being.

(d) The historical argument.—The popular belief of all nations and ages shows that the idea of immortality is natural to the human mind. It is not sufficient to say that this indicates only such desire for continued earthly existence as is necessary to self‐preservation; for multitudes expect a life beyond death without desiring it, and multitudes desire a heavenly life without caring for the earthly. This testimony of man’s nature to immortality may be regarded as the testimony of the God who made the nature.

Testimonies to this popular belief are given in Bartlett, Life and Death Eternal, preface: The arrow‐heads and earthen vessels laid by the side of the dead Indian; the silver obolus put in the mouth of the dead Greek to pay Charon’s passage money; the furnishing of the Egyptian corpse with the Book of the Dead, the papyrus‐roll containing the prayer he is to offer and the chart of his journey through the unseen world. The Gauls did not hesitate to lend money, on the sole condition that he to whom they lent it would return it to them in the other life,—so sure were they that they should get it again (Valerius Maximus, quoted in Boissier, La Religion Romaine, 1:264). The Laplanders bury flint and tinder with the dead, to furnish light for the dark journey. The Norsemen buried the horse and armor for the dead hero’s triumphant ride. The Chinese scatter paper images of sedan porters over the grave, to help along in the sombre pilgrimage. The Greenlanders bury with the child a dog to guide him (George Dana Boardman, Sermon on Immortality). Savage, Life after Death, 1‐18—“Candles at the head of the casket are the modern representatives of the primitive man’s fire which was to light the way of the soul on its dark journey.... Ulysses talks in the underworld with the shade of Hercules though the real Hercules, a demigod, had been transferred to Olympus, and was there living in companionship with the gods.... The Brahman desired to escape being reborn. Socrates: ‘To die and be released is better for me.’ Here I am walking on a plank. It reaches out into the fog, and I have got to keep walking. I can see only ten feet ahead of me. I know that pretty soon I must walk over the end of that plank,—I haven’t the slightest idea into what, and I don’t believe anybody else knows. And I don’t like it.” Matthew Arnold: “Is there no other life? Pitch this one high.” But without positive revelation most men will say: “Let us eat and drink, for to‐morrow we die” (1 Cor. 15:32). “By passionately loving life, we make Loved life unlovely, hugging her to death.” Theodore Parker: “The intuition of mortality is written in the heart of man by a Hand that writes no falsehoods.... There is evidence of a summer yet to be, in the buds which lie folded through our northern winter—efflorescences in human nature unaccountable if the end of man is in the grave.” But it may be replied that many universal popular impressions have proved false, such as belief in ghosts, and in the moving of the sun round the earth. While the mass of men have believed in immortality, some of the wisest have been doubters. Cyrus said: “I cannot imagine that the soul lives only while it remains in this mortal body.” But the dying words of Socrates were: “We part; I am going to die, and you to live; which of us goes the better way is known to God alone.” Cicero declared: “Upon this subject I entertain no more than conjectures;” and said that, when he was reading Plato’s argument for immortality, he seemed to himself convinced, but when he laid down the book he found that all his doubts returned. Farrar, Darkness and Dawn, 134—“Though Cicero wrote his Tusculan Disputations to prove the doctrine of immortality, he spoke of that doctrine in his letters and speeches as a mere pleasing speculation, which might be discussed with interest, but which no one practically held.” Aristotle, Nic. Ethics, 3:9, calls death “the most to be feared of all things ... for it appears to be the end of everything; and for the deceased there appears to be no longer either any good or any evil.” Æschylus: “Of one once dead there is no resurrection.” Catullus: “When once our brief day has set, we must sleep one everlasting night.” Tacitus: “If there is a place for the spirits of the pious; if, as the wise suppose, great souls do not become extinct with their bodies.” “In that if,” says Uhlhorn, “lies the whole torturing uncertainty of heathenism.” Seneca, Ep. liv.—“Mors est non esse”—“Death is not to be”; Troades, V, 393—“Post mortem nihil est, ipsaque mors nihil”—“There is nothing after death, and death itself is nothing.” Marcus Aurelius: “What springs from earth dissolves to earth again, and heavenborn things fly to their native seat.” The Emperor Hadrian to his soul: “Animula, vagula, blandula, Hospes comesque corporis, Quæ nunc abibis in loca? Pallidula, rigida, nudula.” Classic writers might have said of the soul at death: “We know not where is that Promethean torch That can its light relume.” Chadwick, 184—“With the growth of all that is best in man of intelligence and affection, there goes the development of the hope of an immortal life. If the hope thus developed is not a valid one, then we have a radical contradiction in our moral nature. The survival of the fittest points in the same direction.” Andrew Marvell (1621‐1678)—“At my back I always hear Time’s winged chariot hurrying near; And yonder all before us lie Deserts of vast Eternity.” Goethe in his last days came to be a profound believer in immortality. “You ask me what are my grounds for this belief? The weightiest is this, that we cannot do without it.” Huxley wrote in a letter to Morley: “It is a curious thing that I find my dislike to the thought of extinction increasing as I get older and nearer the goal. It flashes across me at all sorts of time that in 1900 I shall probably know no more of what is going on than I did in 1800. I had sooner be in hell, a great deal,—at any rate in one of the upper circles, where climate and the company are not too trying.” The book of Job shows how impossible it is for man to work out the problem of personal immortality from the point of view of merely natural religion. Shakespeare, in Measure for Measure, represents Claudio as saying to his sister Isabella: “Aye, but to die, and go we know not where; To lie in cold obstruction and to rot; This sensible warm motion to become A kneaded clod.” Strauss, Glaubenslehre, 2:739—“The other world is in all men the one enemy, in its aspect of a future world, however, the last enemy, which speculative criticism has to fight, and if possible to overcome.” Omar Khayyám, Rubáiyát, Stanzas 28‐35—“I came like Water, and like Wind I go.... Up from Earth’s Centre through the seventh gate I rose, and on the throne of Saturn sate, And many a knot unravelled by the Road, But not the master‐knot of human fate. There was the Door to which I found no Key; There was the Veil through which I might not see: Some little talk awhile of Me and Thee There was,—And then no more of Thee and Me. Earth could not answer, nor the Seas that mourn, In flowing purple, of their Lord forlorn; Nor rolling Heaven, with all his signs revealed, And hidden by the sleeve of Night and Morn. Then of the Thee in Me, who works behind The veil, I lifted up my hands to find A Lamp, amid the darkness; and I heard As from without—‘The Me within Thee blind.’ Then to the lip of this poor earthen Urn I leaned, the secret of my life to learn; And Lip to Lip it murmur’d—‘While you live, Drink!—for, once dead, you never shall return!’ ” So “The Phantom Caravan has reached The Nothing it set out from.” It is a demonstration of the hopelessness and blindness and sensuality of man, when left without the revelation of God and of the life to come. The most that can be claimed for this fourth argument from popular belief is that it indicates a general appentency for continued existence after death, and that the idea is congruous with our nature. W. E. Forster said to Harriet Martineau that he would rather be damned than annihilated; see F. P. Cobbe, Peak of Darien, 44. But it may be replied that there is reason enough for this desire for life in the fact that it ensures the earthly existence of the race, which might commit universal suicide without it. There is reason enough in the present life for its existence, and we are not necessitated to infer a future life therefrom. This objection cannot be fully answered from reason alone. But if we take our argument in connection with the Scriptural revelation concerning God’s making of man in his image, we may regard the testimony of man’s nature as the testimony of the God who made it.

We conclude our statement of these rational proofs with the acknowledgment that they rest upon the presupposition that there exists a God of truth, wisdom, justice, and love, who has made man in his image, and who desires to commune with his creatures. We acknowledge, moreover, that these proofs give us, not an absolute demonstration, but only a balance of probability, in favor of man’s immortality. We turn therefore to Scripture for the clear revelation of a fact of which reason furnishes us little more than a presumption.

Everett, Essays, 76, 77—“In his Träume eines Geistersehers, Kant foreshadows the Method of his Kritik. He gives us a scheme of disembodied spirits, and calls it a bit of mystic (geheimen) philosophy; then the opposite view, which he calls a bit of vulgar (gemeimen) philosophy. Then he says the scales of the understanding are not quite impartial, and the one that has the inscription ‘Hope for the future’ has a mechanical advantage. He says he cannot rid himself of this unfairness. He suffers feeling to determine the result. This is intellectual agnosticism supplemented by religious faith.” The following lines have been engraved upon the tomb of Professor Huxley: “And if there be no meeting past the grave, If all is darkness, silence, yet ’tis rest. Be not afraid, ye waiting hearts that weep, For God still giveth his beloved sleep, And if an endless sleep he wills, so best.” Contrast this consolation with: “Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also” (John 14:1‐3). Dorner: “There is no rational evidence which compels belief in immortality. Immortality has its pledge in God’s making man in his image, and in God’s will of love for communion with men.” Luthardt, Compendium, 289—“The truth in these proofs from reason is the idea of human personality and its relation to God. Belief in God is the universal presupposition and foundation of the universal belief in immortality.” When Strauss declared that this belief in immortality is the last enemy which is to be destroyed, he forgot that belief in God is more ineradicable still. Frances Power Cobbe, Life, 92—“The doctrine of immortality is to me the indispensable corollary of that of the goodness of God.” Hadley, Essays, Philological and Critical, 392‐397—“The claim of immortality may be based on one or the other of two assumptions: (1) The same organism will be reproduced hereafter, and the same functions, or part of them, again manifested in connection with it, and accompanied with consciousness of continued identity; or, (2) The same functions may be exercised and accompanied with consciousness of identity, though not connected with the same organism as before; may in fact go on without interruption, without being even suspended by death, though no longer manifested to us.” The conclusion is: “The light of nature, when all directed to this question, does furnish a presumption in favor of immortality, but not so strong a presumption as to exclude great and reasonable doubts upon the subject.” For an excellent synopsis of arguments and objections, see Hase, Hutterus Redivivus, 276. See also Bowen, Metaph. and Ethics, 417‐441; A. M. Fairbairn, on Idea of Immortality, in Studies in Philos. of Religion and of History; Wordsworth, Intimations of Immortality; Tennyson, Two Voices; Alger, Critical History of Doctrine of Future Life, with Appendix by Ezra Abbott, containing a Catalogue of Works relating to the Nature, Origin, and Destiny of the Soul; Ingersoll Lectures on Immortality, by George A. Gordon, Josiah Royce, William James, Dr. Osler, John Fiske, B. I. Wheeler, Hyslop, Münsterberg, Crothars.

2. Upon scriptural grounds.

(a) The account of man’s creation, and the subsequent allusions to it in Scripture, show that, while the body was made corruptible and subject to death, the soul was made in the image of God, incorruptible and immortal.

Gen. 1:26, 27—“Let us make man in our image”; 2:7—“And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul”—here, as was shown in our treatment of Man’s Original State, page 523, it is not the divine image, but the body, that is formed of dust; and into this body the soul that possesses the divine image is breathed. In the Hebrew records, the animating soul is everywhere distinguished from the earthly body. Gen. 3:22, 23—“Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: therefore Jehovah God sent him forth from the garden of Eden”—man had immortality of soul, and now, lest to this he add immortality of body, he is expelled from the tree of life. Eccl. 12:7—“the dust returneth to the earth as it was, and the spirit returneth unto God who gave it”; Zech. 12:1—“Jehovah, who stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.” Mat. 10:28—“And be not afraid of them that kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell”; Acts 7:59—“And they stoned Stephen, calling upon the Lord, and saying, Lord Jesus, receive my spirit”: 2 Cor. 12:2—“I know a man in Christ, fourteen years ago (whether in the body, I know not; or whether out of the body, I know not; God knoweth), such a one caught up even to the third heaven”; 1 Cor. 15:45, 46—“The first man Adam became a living soul. The last Adam became a life‐giving spirit. Howbeit that is not first which is spiritual, but that which is natural; then that which is spiritual”—the first Adam was made a being whose body was psychical and mortal—a body of flesh and blood, that could not inherit the kingdom of God. So Paul says the spiritual is not first, but the psychical; but there is no intimation that the soul also was created mortal, and needed external appliances, like the tree of life, before it could enter upon immortality. But it may be asked: Is not all this, in 1 Cor. 15, spoken of the regenerate—those to whom a new principle of life has been communicated? We answer, yes; but that does not prevent us from learning from the passage the natural immortality of the soul; for in regeneration the essence is not changed, no new substance is imparted, no new faculty or constitutive element is added, and no new principle of holiness is infused. The truth is simply that the spirit is morally readjusted. For substance of the above remarks, see Hovey, State of Impenitent Dead, 1‐27. Savage, Life after Death, 46, 53—“The word translated ‘soul’, in Gen. 2:7, is the same word which in other parts of the O. T. is used to denote the life‐principle of animals. It does not follow that soul implies immortality, for then all animals would be immortal.... The firmament of the Hebrews was the cover of a dinner‐platter, solid, but with little windows to let the rain through. Above this firmament was heaven where God and angels abode, but no people went there. All went below. But growing moral sense held that the good could not be imprisoned in Hades. So came the idea of resurrection.... If a force, a universe with God left out, can do all that has been done, I do not see why it cannot also continue my existence through what is called death.” Dr. H. Heath Bawden: “It is only the creature that is born that will die. Monera and Amœbæ are immortal, as Weismann tells us. They do not die, because they never are born. The death of the individual as a somatic individual is for the sake of the larger future life of the individual in its germinal immortality. So we live ourselves spiritually into our children, as well as physically. An organism is nothing but a centre or focus through which the world surges. What matter if the irrelevant somatic portion is lost in what we call death! The only immortality possible is the immortality of function. My body has changed completely since I was a boy, but I have become a larger self thereby. Birth and death simply mark steps or stages in the growth of such an individual, which in its very nature does not exclude but rather includes within it the lives of all other individuals. The individual is more than a passive member, he is an active organ of a biological whole. The laws of his life are the social organism functioning in one of its organs. He lives and moves and has his being in the great spirit of the whole, which comes to a focus or flowers out in his conscious life.”

(b) The account of the curse in Genesis, and the subsequent allusions to it in Scripture, show that, while the death then incurred includes the dissolution of the body, it does not include cessation of being on the part of the soul, but only designates that state of the soul which is the opposite of true life, viz., a state of banishment from God, of unholiness, and of misery.

Gen. 2:17—“in the day that thou eatest thereof thou shalt surely die”; cf. 3:8—“the man and his wife hid themselves from the presence of Jehovah God”; 16‐19—the curse of pain and toil: 22‐24—banishment from the garden of Eden and from the tree of life. Mat. 8:22—“Follow me; and leave the dead to bury their own dead”; 25:41, 46—“Depart from me, ye cursed, into the eternal fire.... These shall go away into eternal punishment”; Luke 15:32—“this thy brother was dead, and is alive again; and was lost, and is found”; John 5:24—“He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life”; 6:47, 53, 63—“He that believeth hath eternal life.... Except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves.... the words that I have spoken unto you are spirit, and are life”: 8:51—“If a man keep my word, he shall never see death.” Rom. 5:21—“that, as sin reigned in death, even so might grace reign through righteousness unto eternal life”; 8:13—“if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live”; Eph. 2:1—“dead through your trespasses and sins”; 5:14—“Awake, thou that sleepest, and arise from the dead, and Christ shall shine upon thee”; James 5:20—“he who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins”; 1 John 3:14—“We know that we have passed out of death into life, because we love the brethren”; Rev. 3:1—“I know thy works, that thou hast a name that thou livest, and thou art dead.” We are to interpret O. T. terms by the N. T. meaning put into them. We are to interpret the Hebrew by the Greek, not the Greek by the Hebrew. It never would do to interpret our missionaries’ use of the Chinese words for “God”, “spirit”, “holiness”, by the use of those words among the Chinese before the missionaries came. By the later usage of the N. T., the Holy Spirit shows us what he meant by the usage of the O. T.

(c) The Scriptural expressions, held by annihilationists to imply cessation of being on the part of the wicked, are used not only in connections where they cannot bear this meaning (Esther 4:16), but in connections where they imply the opposite.

Esther 4:16—“if I perish, I perish”; Gen. 6:11—“And the earth was corrupt before God”—here, in the LXX, the word ἐφθάρη, translated “was corrupt,” is the same word which in other places is interpreted by annihilationists as meaning extinction of being. In Ps. 119:176, “I have gone astray like a lost sheep” cannot mean “I have gone astray like an annihilated sheep.” Is. 49:17—“thy destroyers [annihilators?] and they that made thee waste shall go forth from thee”; 57:1, 2—“The righteous perisheth [is annihilated?] and no man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken away from the evil to come. He entereth into peace; they rest in their beds, each one that walketh in his uprightness”; Dan. 9:26—“And after the three score and two weeks shall the anointed one be cut off [annihilated?].” Mat. 10:6, 39, 42—“the lost sheep of the house of Israel ... he that loseth his life for my sake shall find it ... he shall in no wise lose his reward”—in these verses we cannot substitute “annihilate” for “lose”; Acts 13:41—“Behold, ye despisers, and wonder, and perish”; cf. Mat. 6:16—“for they disfigure their faces”—where the same word ἀφανίζω is used. 1 Cor. 3:17—“If any man destroyeth [annihilates?] the temple of God, him shall God destroy”; 2 Cor. 7:2—“we corrupted no man”—where the same word φθείρω is used. 2 Thess. 1:9—“who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might” = the wicked shall be driven out from the presence of Christ. Destruction is not annihilation. “Destruction from” = separation; (per contra, see Prof. W. A. Stevens, Com. in loco: “from” = the source from which the “destruction” proceeds). “A ship engulfed in quicksands is destroyed; a temple broken down and deserted is destroyed”; see Lillie, Com. in loco. 2 Pet. 3:7—“day of judgment and destruction of ungodly men”—here the word “destruction” (ἀπωλείας) is the same with that used of the end of the present order of things, and translated “perished” (ἀπώλετο) in verse 6. “We cannot accordingly infer from it that the ungodly will cease to exist, but only that there will be a great and penal change in their condition” (Plumptre, Com. in loco).

(d) The passages held to prove the annihilation of the wicked at death cannot have this meaning, since the Scriptures foretell a resurrection of the unjust as well as of the just; and a second death, or a misery of the reunited soul and body, in the case of the wicked.

Acts 24:15—“there shall be a resurrection both of the just and unjust”; Rev. 2:11—“He that overcometh shall not be hurt of the second death”; 20:14, 15—“And death and Hades were cast into the lake of fire. This is the second death, even the lake of fire. And if any was not found written in the book of life, he was cast into the lake of fire”; 21:8—“their part shall be in the lake that burneth with fire and brimstone; which is the second death.” The “second death” is the first death intensified. Having one’s “part in the lake of fire” is not annihilation. In a similar manner the word “life” is to be interpreted not as meaning continuance of being, but as meaning perfection of being. As death is the loss not of life, but of all that makes life desirable, so life is the possession of the highest good. 1 Tim. 5:6—“She that giveth herself to pleasure is dead while she liveth”—here the death is spiritual death, and it is implied that true life is spiritual life. John 10:10—“I came that they may have life, and may have it abundantly”—implies that “life” is not: 1. mere existence, for they had this before Christ came; nor 2. mere motion, as squirrels go in a wheel, without making progress; nor 3. mere possessions, “for a man’s life consisteth not in the abundance of things which he possesseth” (Luke 12:15). But life is: 1. right relation of our powers, or holiness; 2. right use of our powers, or love; 3. right number of our powers, or completeness; 4. right intensity of our powers, or energy of will; 5. right environment of our powers, or society; 6. right source of our powers, or God.

(e) The words used in Scripture to denote the place of departed spirits have in them no implication of annihilation, and the allusions to the condition of the departed show that death, to the writers of the Old and the New Testaments, although it was the termination of man’s earthly existence, was not an extinction of his being or his consciousness.

On שאול Sheol, Gesenius, Lexicon, 10th ed., says that, though שאול is commonly explained as infinitive of שאל, to demand, it is undoubtedly allied to שעל (root של), to be sunk, and = “sinking,” “depth,” or “the sunken, deep, place.” Ἁιδης, Hades, = not “hell,” but the “unseen world,” conceived by the Greeks as a shadowy, but not as an unconscious, state of being. Genung, Epic of the Inner Life, on Job 7:9—“Sheol, the Hebrew word designating the unseen abode of the dead; a neutral word, presupposing neither misery nor happiness, and not infrequently used much as we use the word ‘the grave’, to denote the final undefined resting‐place of all.” Gen. 25:8, 9—Abraham “was gathered to his people. And Isaac and Ishmael his sons buried him in the cave of Machpelah.” “Yet Abraham’s father was buried in Haran, and his more remote ancestors in Ur of the Chaldees. So Joshua’s generation is said to be ‘gathered to their fathers’ though the generation that preceded them perished in the wilderness, and previous generations died in Egypt” (W. H. Green, in S. S. Times). So of Isaac in Gen. 35:29, and of Jacob in 19:29, 33,—all of whom were gathered to their fathers before they were buried. Num. 20:24—“Aaron shall be gathered unto his people”—here it is very plain that being “gathered unto his people” was something different from burial. Deut. 10:6—“There Aaron died, and there he was buried.” Job 3:13, 18—“For now should I have lain down and been quiet; I should have slept; then had I been at rest.... There the prisoners are at ease together; They hear not the voice of the taskmaster”; 7:9—“As the cloud is consumed and vanisheth away, So he that goeth down to Sheol shall come up no more”; 14:22—“But his flesh upon him hath pain, And his soul within him mourneth.” Ez. 32:21—“The strong among the mighty shall speak to him out of the midst of Sheol”; Luke 16:23—“And in Hades he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom”; 23:43—“To‐day shalt thou be with me in Paradise”; cf. 1 Sam. 28:19—Samuel said to Saul in the cave of Endor: “to‐morrow shalt thou and thy sons be with me”—evidently not in an unconscious state. Many of these passages intimate a continuity of consciousness after death. Though Sheol is unknown to man, it is naked and open to God (Job 26:6); he can find men there to redeem them from thence (Ps. 49:15)—proof that death is not annihilation. See Girdlestone, O. T. Synonyms, 447.

(f) The terms and phrases which have been held to declare absolute cessation of existence at death are frequently metaphorical, and an examination of them in connection with the context and with other Scriptures is sufficient to show the untenableness of the literal interpretation put upon them by the annihilationists, and to prove that the language is merely the language of appearance.

Death is often designated as a “sleeping” or a “falling asleep”; see John 11:11, 14—“Our friend Lazarus is fallen asleep; but I go, that I may awake him out of sleep.... Then Jesus therefore said unto them plainly, Lazarus is dead.” Here the language of appearance is used; yet this language could not have been used, if the soul had not been conceived of as alive, though sundered from the body; see Meyer on 1 Cor. 1:18. So the language of appearance is used in Eccl. 9:10—“there is no work, nor device, nor knowledge, nor wisdom, in Sheol whither thou goest”—and in Ps. 146:4—“His breath goeth forth; he returneth to his earth; In that very day his thoughts perish.” See Mozley, Essays, 2:171—“These passages often describe the phenomena of death as it presents itself to our eyes, and so do not enter into the reality which takes place beneath it.” Bartlett, Life and Death Eternal, 189‐358—“Because the same Hebrew word is used for ‘spirit’ and ‘breath,’ shall we say that the spirit is only breath? ‘Heart’ in English might in like manner be made to mean only the material organ; and David’s heart, panting, thirsting, melting within him, would have to be interpreted literally. So a man may be ‘eaten up with avarice,’ while yet his being is not only not extinct, but is in a state of frightful activity.”

(g) The Jewish belief in a conscious existence after death is proof that the theory of annihilation rests upon a misinterpretation of Scripture. That such a belief in the immortality of the soul existed among the Jews is abundantly evident: from the knowledge of a future state possessed by the Egyptians (Acts 7:22); from the accounts of the translation of Enoch and of Elijah (Gen. 5:24; cf. Heb. 11:5; 2 K. 2:11); from the invocation of the dead which was practised, although forbidden by the law (1 Sam. 28:7‐14; cf. Lev. 20:28; Deut. 18:10, 11); from allusions in the O. T. to resurrection, future retribution, and life beyond the grave (Job 19:25‐27; Ps. 16:9‐11; Is. 26:19; Ez. 37:1‐14; Dan. 12:2, 3, 13); and from distinct declarations of such faith by Philo and Josephus, as well as by the writers of the N. T. (Mat. 22:31, 32; Acts 23:6; 26:6‐8; Heb. 11:13‐16).

The Egyptian coffin was called “the chest of the living.” The Egyptians called their houses “hostelries,” while their tombs they called their “eternal homes” (Butcher, Aspects of Greek Genius, 30). See the Book of the Dead, translated by Birch, in Bunsen’s Egypt’s Place, 123‐333: The principal ideas of the first part of the Book of the Dead are “living again after death, and being born again as the sun,” which typified the Egyptian resurrection (138). “The deceased lived again after death” (134). “The Osiris lives after he dies, like the sun daily; for as the sun died and was born yesterday, so the Osiris is born” (164). Yet the immortal part, in its continued existence, was dependent for its blessedness upon the preservation of the body; and for this reason the body was embalmed. Immortality of the body is as important as the passage of the soul to the upper regions. Growth or natural reparation of the body is invoked as earnestly as the passage of the soul. “There is not a limb of him without a god; Thoth is vivifying his limbs” (197). Maspero, Recueil de Travaux, gives the following readings from the inner walls of pyramids twelve miles south of Cairo: “O Unas, thou hast gone away dead, but living”; “Teti is the living dead”; “Arise, O Teti, to die no more”; “O Pepi, thou diest no more”;—these inscriptions show that to the Egyptians there was life beyond death. “The life of Unas is duration; his period is eternity”; “They render thee happy throughout all eternity”; “He who has given thee life and eternity is Ra”;—here we see that the life beyond death was eternal. “Rising at his pleasure, gathering his members that are in the tomb, Unas goes forth”; “Unas has his heart, his legs, his arms”; this asserts reunion with the body. “Reunited to thy soul, thou takest thy place among the stars of heaven”; “the soul is thine within thee”;—there was reunion with the soul. “A god is born, it is Unas”; “O Ra, thy son comes to thee, this Unas comes to thee”; “O Father of Unas, grant that he may be included in the number of the perfect and wise gods”; here it is taught that the reunited soul and body becomes a god and dwells with the gods. Howard Osgood: “Osiris, the son of gods, came to live on earth. His life was a pattern for others. He was put to death by the god of evil, but regained his body, lived again, and became, in the other world, the judge of all men.” Tiele, Egyptian Religion, 280—“To become like god Osiris, a benefactor, a good being, persecuted but justified, judged but pronounced innocent, was looked upon as the ideal of every pious man, and as the condition on which alone eternal life could be obtained, and as the means by which it could be continued.” Ebers, Études Archéologiques, 21—“The texts in the pyramids show us that under the Pharaohs of the 5th dynasty (before 2500 B. C.) the doctrine that the deceased became god was not only extant, but was developed more thoroughly and with far higher flight of imagination than we could expect from the simple statements concerning the other world hitherto known to us as from that early time.” Revillout, on Egyptian Ethics, in Bib. Sac., July, 1890:304—“An almost absolute sinlessness was for the Egyptian the condition of becoming another Osiris and enjoying eternal happiness. Of the penitential side, so highly developed in the ancient Babylonians and Hebrews, which gave rise to so many admirable penitential psalms, we find only a trace among the Egyptians. Sinlessness is the rule,—the deceased vaunts himself as a hero of virtue.” See Uarda, by Ebers; Dr. Howard Osgood, on Resurrection among the Egyptians, in Hebrew Student, Feb. 1885. The Egyptians, however, recognized no transmigration of souls; see Renouf, Hibbert Lectures, 181‐184. It is morally impossible that Moses should not have known the Egyptian doctrine of immortality: Acts 7:22—“And Moses was instructed in all the wisdom of the Egyptians.” That Moses did not make the doctrine more prominent in his teachings, may be for the reason that it was so connected with Egyptian superstitions with regard to Osiris. Yet the Jews believed in immortality: Gen. 5:24—“and Enoch walked with God: and he was not; for God took him”; cf. Heb. 11:5—“By faith Enoch was translated that he should not see death”; 2 Kings 2:11—“Elijah went up by a whirlwind into heaven”; 1 Sam. 28:7‐14—the invocation of Samuel by the woman of Endor; cf. Lev. 20:27—“A man also or a woman that hath a familiar spirit, or that is a wizard, shall surely be put to death”; Deut. 18:10, 11—“There shall not be found with thee ... a consulter with a familiar spirit, or a wizard, or a necromancer.” Job 19:25‐27—“I know that my Redeemer liveth, And at last he will stand up upon the earth: And after my skin, even this body, is destroyed, Then without my flesh shall I see God; Whom I, even I, shall see, on my side, And mine eyes shall behold, and not as a stranger. My heart is consumed within me”; Ps. 16:9‐11—“Therefore my heart is glad, and my glory rejoiceth: My flesh also shall dwell in safety. For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy one to see corruption. Thou wilt show me the path of life: In thy presence is fulness of joy; In thy right hand there are pleasures for evermore”; Is. 26:19—“Thy dead shalt live; my dead bodies shall arise. Awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast forth the dead”; Ez. 37:1‐14—the valley of dry bones—“I will open your graves, and cause you to come up out of your graves, O my people”—a prophecy of restoration based upon the idea of immortality and resurrection; Dan. 12:2, 3, 13—“And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that are wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.... But go thou thy way till the end be: for thou shalt rest, and shalt stand in thy lot, at the end of the days.” Josephus, on the doctrine of the Pharisees, in Antiquities, XVIII:1:3, and Wars of the Jews, II:8:10‐14—“Souls have an immortal vigor. Under the earth are rewards and punishments. The wicked are detained in an everlasting prison. The righteous shall have power to revive and live again. Bodies are indeed corruptible, but souls remain exempt from death forever. But the doctrine of the Sadducees is that souls die with their bodies.” Mat. 22:31, 32—“But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.” Christ’s argument, in the passage last quoted, rests upon the two implied assumptions: first, that love will never suffer the object of its affection to die; beings who have ever been the objects of God’s love will be so forever; secondly, that body and soul belong normally together; if body and soul are temporarily separated, they shall be united; Abraham, Isaac, and Jacob are living, and therefore they shall rise again. It was only an application of the same principle, when Robert Hall gave up his early materialism as he looked down into his father’s grave: he felt that this could not be the end; cf. Ps. 22:26—“Your heart shall live forever.” Acts 23:6—“I am a Pharisee, a son of Pharisees: touching the hope and resurrection of the dead I am called in question”; 26:7, 8—“And concerning this hope I am accused by the Jews, O king! Why is it judged incredible with you, if God doth raise the dead?” Heb. 11:13‐16—the present life was reckoned as a pilgrimage; the patriarchs sought “a better country, that is, a heavenly”; cf. Gen. 47:9. On Jesus’ argument for the resurrection, see A. H. Strong, Christ in Creation, 406‐421. The argument for immortality itself presupposes, not only the existence of a God, but the existence of a truthful, wise, and benevolent God. We might almost say that God and immortality must be proved together,—like two pieces of a broken crock, when put together there is proof of both. And yet logically it is only the existence of God that is intuitively certain. Immortality is an inference therefrom. Henry More: “But souls that of his own good life partake He loves as his own self; dear as his eye They are to him: he’ll never them forsake; When they shall die, then God himself shall die; They live, they live in blest eternity.” God could not let Christ die, and he cannot let us die. Southey: “They sin who tell us love can die. With life all other passions fly; All others are but vanity. In heaven ambition cannot dwell, Nor avarice in the vaults of hell; They perish where they had their birth; But love is indestructible.” Emerson, Threnody on the death of his beloved and gifted child: “What is excellent, As God lives, is permanent: Hearts are dust, hearts’ loves remain; Heart’s love will meet thee again.” Whittier, Snowbound, 200 sq.—“Yet Love will dream, and Faith will trust (Since He who knows our need is just), That somehow, somewhere, meet we must. Alas for him who never sees The stars shine through his cypress trees! Who hopeless lays his dead away, Nor looks to see the breaking day Across his mournful marbles play! Who hath not learned, in hours of faith, The truth to flesh and sense unknown, That Life is ever lord of death, And Love can never lose its own.” Robert Browning, Evelyn Hope: “For God above Is great to grant as mighty to make, And creates the love to reward the love; I claim you still for my own love’s sake! Delayed it may be for more lives yet, Through worlds I shall traverse not a few; Much is to learn and much to forget, Ere the time be come for taking you.” The river St. John in New Brunswick descends seventeen feet between the city and the sea, and ships cannot overcome the obstacle, but when the tide comes in, it turns the current the other way and bears vessels on mightily to the city. So the laws of nature bring death, but the tides of Christ’s life counteract them, and bring life and immortality (Dr. J. W. A. Stewart). Mozley, Lectures, 26‐59, and Essays, 2:169—“True religion among the Jews had an evidence of immortality in its possession of God. Paganism was hopeless in its loss of friends, because affection never advanced beyond its earthly object, and therefore, in losing it, lost all. But religious love, which loves the creature in the Creator, has that on which to fall back, when its earthly object is removed.”

(h) The most impressive and conclusive of all proofs of immortality, however, is afforded in the resurrection of Jesus Christ,—a work accomplished by his own power, and demonstrating that the spirit lived after its separation from the body (John 2:19, 21; 10:17, 18). By coming back from the tomb, he proves that death is not annihilation (2 Tim. 1:10).

John 2:19, 21—“Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.... But he spake of the temple of his body”; 10:17, 18—“Therefore doth the Father love me, because I lay down my life, that I may take it again.... I have power to lay it down, and I have power to take it again”; 2 Tim. 1:10—“our Savior Christ Jesus, who abolished death, and brought life and immortality to light through the gospel”—that is, immortality had been a truth dimly recognized, suspected, longed for, before Christ came; but it was he who first brought it out from obscurity and uncertainty into clear daylight and convincing power. Christ’s resurrection, moreover, carries with it the resurrection of his people: “We two are so joined, He’ll not be in glory and leave me behind.” Christ taught immortality: (1) By exhibiting himself the perfect conception of a human life. Who could believe that Christ could become forever extinct? (2) By actually coming back from beyond the grave. There were many speculations about a trans‐Atlantic continent before 1492, but these were of little worth compared with the actual word which Columbus brought of a new world beyond the sea. (3) By providing a way through which his own spiritual life and victory may be ours; so that, though we pass through the valley of the shadow of death, we may fear no evil. (4) By thus gaining authority to teach us of the resurrection of the righteous and of the wicked, as he actually does. Christ’s resurrection is not only the best proof of immortality, but we have no certain evidence of immortality without it. Hume held that the same logic which proved immortality from reason alone, would also prove preëxistence. “In reality,” he said, “it is the Gospel, and the Gospel alone, that has brought immortality to light.” It was truth, though possibly spoken in jest. There was need of this revelation. The fear of death, even after Christ has come, shows how hopeless humanity is by nature. Krupp, the great German maker of cannon, would not have death mentioned in his establishment. He ran away from his own dying relatives. Yet he died. But to the Christian, death is an exodus, an unmooring, a home‐coming. Here we are as ships on the stocks; at death we are launched into our true element. Before Christ’s resurrection, it was twilight; it is sunrise now. Balfour: “Death is the fall of the curtain, not at the end of the piece, but at the end of the act.” George Dana Boardman: “Christ is the resurrection and the life. Being himself the Son of man—the archetypal man, the representative of human nature, the head and epitome of mankind—mankind ideally, potentially, virtually rose, when the Son of man rose. He is the resurrection, because he is the life. The body does not give life to itself, but life takes on body and uses it.” George Adam Smith, Yale Lectures: “Some of the Psalmists have only a hope of corporate immortality. But this was found wanting. It did not satisfy Israel. It cannot satisfy men to‐day. The O. T. is of use in reminding us that the hope of immortality is a secondary, subordinate, and dispensable element of religious experience. Men had better begin and work for God’s sake, and not for future reward. The O. T. development of immortality is of use most of all because it deduces all immortality from God.” Athanasius: “Man is, according to nature, mortal, as a being who has been made of things that are perishable. But on account of his likeness to God he can by piety ward off and escape from his natural mortality and remain indestructible if he retain the knowledge of God, or lose his incorruptibility if he lose his life in God” (quoted in McConnell, Evolution of Immortality, viii, 46‐48). Justin Martyr, 1 Apol., 17, expects resurrection of both just and unjust; but in Dial. Tryph., 5, he expressly denounces and dismisses the Platonic doctrine that the soul is immortal. Athenagoras and Tertullian hold to native immortality, and from it argue to bodily resurrection. So Augustine. But Theophilus, Irenæus, Clemens Alexandrinus, with Athanasius, counted it a pagan error. For the annihilation theory, see Hudson, Debt and Grace, and Christ our Life; also Dobney, Future Punishment. Per contra, see Hovey, State of the Impenitent Dead, 1‐27, and Manual of Theology and Ethics, 153‐168; Luthardt, Compendium, 289‐292; Delitzsch, Bib. Psych., 397‐407; Herzog, Encyclop., art.: Tod; Splittgerber, Schlaf und Tod; Estes, Christian Doctrine of the Soul; Baptist Review, 1879:411‐439; Presb. Rev., Jan. 1882:203.

The Scriptures affirm the conscious existence of both the righteous and the wicked, after death, and prior to the resurrection. In the intermediate state the soul is without a body, yet this state is for the righteous a state of conscious joy, and for the wicked a state of conscious suffering.

That the righteous do not receive the spiritual body at death, is plain from 1 Thess. 4:16,17 and 1 Cor. 15:52, where an interval is intimated between Paul’s time and the rising of those who slept. The rising was to occur in the future, “at the last trump.” So the resurrection of the wicked had not yet occurred in any single case (2 Tim. 2:18—it was an error to say that the resurrection was “past already”); it was yet future (John 5:28‐30—“the hour cometh”—ἔρχεται ὤρα, not καὶ νῦν ἐστίν—“now is,” as in verse 25; Acts 24:15—“there shall be a resurrection”—ἀνάστασιν μέλλειν ἔσεσθαι). Christ was the firstfruits (1 Cor. 15:20, 23). If the saints had received the spiritual body at death, the patriarchs would have been raised before Christ.

1. Of the righteous.

Of the righteous, it is declared:

(a) That the soul of the believer, at its separation from the body, enters the presence of Christ.

2 Cor. 5:1‐8—“if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens. For verily in this we groan, longing to be clothed upon with our habitation which is from heaven: if so be that being clothed we shall not be found naked. For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life ... willing rather to be absent from the body, and to be at home with the Lord”—Paul hopes to escape the violent separation of soul and body—the being “unclothed”—by living till the coming of the Lord, and then putting on the heavenly body, as it were, over the present one (ἐπενδύσασθαι); yet whether he lived till Christ’s coming or not, he knew that the soul, when it left the body, would be at home with the Lord. Luke 23:43—“To‐day shalt thou be with me in Paradise”; John 14:3—“And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also”; 2 Tim. 4:18—“The Lord will deliver me from every evil work, and will save me unto [or, ‘into’] his heavenly kingdom” = will save me and put me into his heavenly kingdom (Ellicott), the characteristic of which is the visible presence of the King with his subjects. It is our privilege to be with Christ here and now. And nothing shall separate us from Christ and his love, “neither death, nor life ... nor things present, nor things to come” (Rom. 8:38); for he himself has said: “Lo, I am with you always, even unto the consummation of the age” (Mat. 28:20).

(b) That the spirits of departed believers are with God.

Heb. 12:23—Ye are come “to the general assembly and church of the firstborn who are enrolled in heaven, and to God the Judge of all”; cf. Eccl. 12:7—“the dust returneth to the earth as it was, and the spirit returneth unto God who gave it”; John 20:17—“Touch me not; for I am not yet ascended unto the Father”—probably means: “my body has not yet ascended.” The soul had gone to God during the interval between death and the resurrection, as is evident from Luke 23:43, 46—“with me in Paradise ... Father, into thy hands I commend my spirit.”

(c) That believers at death enter paradise.

Luke 23:42, 43—“And he said, Jesus, remember me when thou comest in thy kingdom. And he said unto him, Verily I say unto thee, To‐day shalt thou be with me in paradise”; cf. 2 Cor. 12:4—“caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter”; Rev. 2:7—“To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God”; Gen. 2:8—“And Jehovah God planted a garden eastward, in Eden; and there he put the man whom he had formed.” Paradise is none other than the abode of God and the blessed, of which the primeval Eden was the type. If the penitent thief went to Purgatory, it was a Purgatory with Christ, which was better than a Heaven without Christ. Paradise is a place which Christ has gone to prepare, perhaps by taking our friends there before us.

(d) That their state, immediately after death, is greatly to be preferred to that of faithful and successful laborers for Christ here.

Phil. 1:23—“I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better”—here Hackett says: “ἀναλῦσαι = departing, cutting loose, as if to put to sea, followed by σὺν Χριστῷ εἶναι, as if Paul regarded one event as immediately subsequent to the other.” Paul, with his burning desire to preach Christ, would certainly have preferred to live and labor, even amid great suffering, rather than to die, if death to him had been a state of unconsciousness and inaction. See Edwards the younger, Works, 2:530, 531; Hovey, Impenitent Dead, 61.

(e) That departed saints are truly alive and conscious.

Mat. 22:32—“God is not the God of the dead, but of the living”; Luke 16:22—“carried away by the angels into Abraham’s bosom”; 23:43—“To‐day shalt thou be with me in Paradise”—“with me” = in the same state,—unless Christ slept in unconsciousness, we cannot think that the penitent thief did; John 11:26—“whosoever liveth and believeth on me shall never die”; 1 Thess. 5:10—“who died for us, that, whether we wake or sleep, we should live together with him”; Rom. 8:10—“And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness.” Life and consciousness clearly belong to the “souls under the altar” mentioned under the next head, for they cry: “How long?” Phil. 1:6—“he who began a good work in you will perfect it until the day of Jesus Christ”—seems to imply a progressive sanctification, through the Intermediate State, up to the time of Christ’s second coming. This state is: 1. a conscious state (“God of the living”); 2. a fixed state (no “passing from thence”); 3. an incomplete state (“not to be unclothed”).

(f) That they are at rest and blessed.

Rev. 6:9‐11—“I saw underneath the altar the souls of them that had been slain for the word of God, and for the testimony which they held: and they cried with a great voice, saying, How long, O Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And there was given them to each one a white robe; and it was said unto them, that they should rest yet for a little time, until their fellow‐servants also and their brethren, who should be killed even as they were, should have fulfilled their course”; 14:13—“Blessed are the dead who die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors; for their works follow with them”; 20:14—“And death and Hades were cast into the lake of fire”—see Evans, in Presb. Rev., 1883:303—“The shadow of death lying upon Hades is the penumbra of Hell. Hence Hades is associated with death in the final doom.”

2. Of the wicked.

Of the wicked, it is declared:

(a) That they are in prison,—that is, are under constraint and guard (1 Peter 3:19—φυλακή).

1 Pet. 3:19—“In which [spirit] also he went and preached unto the spirits in prison”—there is no need of putting unconscious spirits under guard. Hovey: “Restraint implies power of action, and suffering implies consciousness.”

(b) That they are in torment, or conscious suffering (Luke 16:23—ἐν βασάνοις).

Luke 16:23—“And in Hades he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am in anguish in this flame.” Here many unanswerable questions may be asked: Had the rich man a body before the resurrection, or is this representation of a body only figurative? Did the soul still feel the body from which it was temporarily separated, or have souls in the intermediate state temporary bodies? However we may answer these questions, it is certain that the rich man suffers, while probation still lasts for his brethren on earth. Fire is here the source of suffering, but not of annihilation. Even though this be a parable, it proves conscious existence after death to have been the common view of the Jews, and to have been a view sanctioned by Christ.

(c) That they are under punishment (2 Pet. 2:9—κολαζομένους).

2 Pet. 2:9—“the Lord knoweth how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment”—here “the unrighteous” = not only evil angels, but ungodly men; cf. verse 4—“For if God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment.” In the parable of the rich man and Lazarus, the body is buried, yet still the torments of the soul are described as physical. Jesus here accommodates his teaching to the conceptions of his time, or, better still, uses material figures to express spiritual realities. Surely he does not mean to say that the Rabbinic notion of Abraham’s bosom is ultimate truth. “Parables,” for this reason among others, “may not be made primary sources and seats of doctrine.” Luckock, Intermediate State, 20—“May the parable of the rich man and Lazarus be an anticipatory picture of the final state? But the rich man seems to assume that the judgment has not yet come, for he speaks of his brethren as still undergoing their earthly probation, and as capable of receiving a warning to avoid a fate similar to his own.”

The passages cited enable us properly to estimate two opposite errors.

A. They refute, on the one hand, the view that the souls of both righteous and wicked sleep between death and the resurrection.

This view is based upon the assumption that the possession of a physical organism is indispensable to activity and consciousness—an assumption which the existence of a God who is pure spirit (John 4:24), and the existence of angels who are probably pure spirits (Heb. 1:14), show to be erroneous. Although the departed are characterized as “spirits” (Eccl. 12:7; Acts 7:59; Heb. 12:23; 1 Pet. 3:19), there is nothing in this ’absence from the body’ (2 Cor. 5:8) inconsistent with the activity and consciousness ascribed to them in the Scriptures above referred to. When the dead are spoken of as “sleeping” (Dan. 12:2; Mat. 9:24; John 11:11; 1 Cor. 11:30; 15:51; 1 Thess. 4:14; 5:10), we are to regard this as simply the language of appearance, and as literally applicable only to the body.

John 4:24—“God is a Spirit [or rather, as margin, ‘God is spirit’]”; Heb. 1:14—“Are they [angels] not all ministering spirits?” Eccl. 12:7—“the dust returneth to the earth as it was, and the spirit returneth unto God who gave it”; Acts 7:59—“And they stoned Stephen, calling upon the Lord, and saying, Lord Jesus, receive my spirit”; Heb. 12:23—“to God the Judge of all, and to the spirits of just men made perfect”; 1 Pet. 3:19—“in which also he went and preached unto the spirits in prison”; 2 Cor. 5:8—“we are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord”; Dan. 12:2—“many of them that sleep in the dust of the earth shall awake”; Mat. 9:24—“the damsel is not dead, but sleepeth”; John 11:11—“Our friend Lazarus is fallen asleep; but I go, that I may awake him out of sleep”; 1 Cor. 11:30—“For this cause many among you are weak and sickly, and not a few sleep”; 1 Thess. 4:14—“For if we believe that Jesus died and rose again, even so them also that are fallen asleep in Jesus will God bring with him”; 5:10—“who died for us, that, whether we wake or sleep, we should live together with him.”

B. The passages first cited refute, on the other hand, the view that the suffering of the intermediate state is purgatorial.

According to the doctrine of the Roman Catholic church, “all who die at peace with the church, but are not perfect, pass into purgatory.” Here they make satisfaction for the sins committed after baptism by suffering a longer or shorter time, according to the degree of their guilt. The church on earth, however, has power, by prayers and the sacrifice of the Mass, to shorten these sufferings or to remit them altogether. But we urge, in reply, that the passages referring to suffering in the intermediate state give no indication that any true believer is subject to this suffering, or that the church has any power to relieve from the consequences of sin, either in this world or in the world to come. Only God can forgive, and the church is simply empowered to declare that, upon the fulfilment of the appointed conditions of repentance and faith, he does actually forgive. This theory, moreover, is inconsistent with any proper view of the completeness of Christ’s satisfaction (Gal. 2:21; Heb. 9:28); of justification through faith alone (Rom. 3:28); and of the condition after death, of both righteous and wicked, as determined in this life (Eccl. 11:3; Mat. 25:10; Luke 16:26; Heb. 9:27; Rev.22:11).

Against this doctrine we quote the following texts: Gal 2:21—“I do not make void the grace of God: for if righteousness is through the law, then Christ died for nought”; Heb. 9:28—“so Christ also, having been once [or, ‘once for all’] offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him, unto salvation”; Rom. 3:28—“We reckon therefore that a man is justified by faith apart from the works of the law”; Eccl. 11:3—“if a tree fall toward the south or toward the north, in the place where the tree falleth there shall it be”; Mat. 25:10—“And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut”; Luke 16:26—“And besides all this, between us and you there is a great gulf fixed, that they that would pass from hence to you may not be able, and that none may cross over from thence to us”; Heb. 9:27—“it is appointed unto men once to die, and after this cometh judgment”; Rev. 22:11—“He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: and he that is righteous, let him do righteousness still: and he that is holy, let him be made holy still.” Rome teaches that the agonies of purgatory are intolerable. They differ from the pains of the damned only in this, that there is a limit to the one, not the other. Bellarmine, De Purgatorio, 2:14—“The pains of purgatory are very severe, surpassing any endured in this life.” Since none but actual saints escape the pains of purgatory, this doctrine gives to the death and the funeral of the Roman Catholic a dreadful and repellent aspect. Death is not the coming of Christ to take his disciples home, but is rather the ushering of the shrinking soul into a place of unspeakable suffering. This suffering makes satisfaction for guilt. Having paid their allotted penalty, the souls of the purified pass into Heaven without awaiting the day of judgment. The doctrine of purgatory gives hope that men may be saved after death; prayer for the dead has influence; the priest is authorized to offer this prayer; so the church sells salvation for money. Amory H. Bradford, Ascent of the Soul, 267‐287, argues in favor of prayers for the dead. Such prayers, he says, help us to keep in mind the fact that they are living still. If the dead are free beings, they may still choose good or evil, and our prayers may help them to choose the good. We should be thankful, he believes, to the Roman Catholic Church, for keeping up such prayers. We reply that no doctrine of Rome has done so much to pervert the gospel and to enslave the world. For the Romanist doctrine, see Perrone, Prælectiones Theologicæ, 2:391‐420. Per contra, see Hodge, Systematic Theology, 3:743‐770; Barrows, Purgatory. Augustine, Encheiridion, 69, suggests the possibility of purgatorial fire in the future for some believers. Whiton, Is Eternal Punishment Endless? page 69, says that Tertullian held to a delay of resurrection in the case of faulty Christians; Cyprian first stated the notion of a middle state of purification; Augustine thought it “not incredible”; Gregory the Great called it “worthy of belief”; it is now one of the most potent doctrines of the Roman Catholic Church; that church has been, from the third century, for all souls who accept her last consolations, practically restorationist. Gore, Incarnation, 18—“In the Church of Rome, the ’peradventure’ of an Augustine as to purgatory for the imperfect after death—’non redarguo’, he says, ’quia forsitan verum est,’—has become a positive teaching about purgatory, full of exact information.” Elliott, Horæ Apocalypticæ, 1:410, adopts Hume’s simile, and says that purgatory gave the Roman Catholic Church what Archimedes wanted, another world on which to fix its lever, that so fixed, the church might with it move this world. We must remember, however, that the Roman church teaches no radical change of character in purgatory,—purgatory is only a purifying process for believers. The true purgatory is only in this world,—for only here are sins purged away by God’s sanctifying Spirit; and in this process of purification, though God chastises, there is no element of penalty. On Dante’s Purgatory, see A. H. Strong, Philosophy and Religion, 515‐518. Luckock, After Death, is an argument, based upon the Fathers, against the Romanist doctrine. Yet he holds to progress in sanctification in the intermediate state, though the work done in that state will not affect the final judgment, which will be for the deeds done in the body. He urges prayer for the departed righteous. In his book entitled The Intermediate State, Luckock holds to mental and spiritual development in that state, to active ministry, mutual recognition, and renewed companionship. He does not believe in a second probation, but in a first real probation for those who have had no proper opportunities in this life. In their reaction against purgatory, the Westminister divines obliterated the Intermediate State. In that state there is gradual purification, and must be, since not all impurity and sinfulness are removed at death. The purging of the will requires time. White robes were given to them while they were waiting (Rev. 6:11). But there is no second probation for those who have thrown away their opportunities in this life. Robert Browning, The Ring and the Book, 232 (Pope, 2129), makes the Pope speak of following Guido “Into that sad, obscure, sequestered state Where God unmakes but to remake the soul He else made first in vain; which must not be.” But the idea of hell as permitting essential change of character is foreign to Roman Catholic doctrine.

We close our discussion of this subject with a single, but an important, remark,—this, namely, that while the Scriptures represent the intermediate state to be one of conscious joy to the righteous, and of conscious pain to the wicked, they also represent this state to be one of incompleteness. The perfect joy of the saints, and the utter misery of the wicked, begin only with the resurrection and general judgment.

That the intermediate state is one of incompleteness, appears from the following passages: Mat. 8:29—“What have we to do with thee, thou Son of God? art thou come hither to torment us before the time?” 2 Cor. 5:3, 4—“if so be that being clothed we shall not be found naked. For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life”; cf. Rom. 8:23—“And not only so, but ourselves also, who have the first‐fruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body”; Phil. 3:11—“if by any means I may attain unto the resurrection from the dead”; 2 Pet. 2:9—“the Lord knoweth how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment”; Rev. 6:10—“and they [the souls underneath the altar] cried with a great voice, saying, How long, O Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” In opposition to Locke, Human Understanding, 2:1:10, who said that “the soul thinks not always”; and to Turner, Wish and Will, 48, who declares that “the soul need not always think, any more than the body always move; the essence of the soul is potentiality for activity”; Descartes, Kant, Jouffroy, Sir William Hamilton, all maintain that it belongs to mental existence continuously to think. Upon this view, the intermediate state would be necessarily a state of thought. As to the nature of that thought, Dorner remarks in his Eschatology that “in this relatively bodiless state, a still life begins, a sinking of the soul into itself and into the ground of its being,—what Steffens calls ‘involution,’ and Martensen ‘self‐brooding.’ In this state, spiritual things are the only realities. In the unbelieving, their impurity, discord, alienation from God, are laid bare. If they still prefer sin, its form becomes more spiritual, more demoniacal, and so ripens for the judgment.” Even here, Dorner deals in speculation rather than in Scripture. But he goes further, and regards the intermediate state as one, not only of moral progress, but of elimination of evil; and holds the end of probation to be, not at death, but at the judgment, at least in the case of all non‐believers who are not incorrigible. We must regard this as a practical revival of the Romanist theory of purgatory, and as contradicted not only by all the considerations already urged, but also by the general tenor of Scriptural representation that the decisions of this life are final, and that character is fixed here for eternity. This is the solemnity of preaching, that the gospel is “a savor from life unto life,” or “a savor from death unto death” (2 Cor. 2:16). Descartes: “As the light always shines and the heat always warms, so the soul always thinks.” James, Psychology, 1:164‐175, argues against unconscious mental states. The states were conscious at the time we had them; but they have been forgotten. In the Unitarian Review, Sept. 1884, Prof. James denies that eternity is given at a stroke to omniscience. Lotze, in his Metaphysics, 268, in opposition to Kant, contends for the transcendental validity of time. Green, on the contrary, in Prolegomena to Ethics, book 1, says that every act of knowledge in the case of man is a timeless act. In comparing the different aspects of the stream of successive phenomena, the mind must, he says, be itself out of time. Upton, Hibbert Lectures, 306, denies this timeless consciousness even to God, and apparently agrees with Martineau in maintaining that God does not foreknow free human acts. De Quincey called the human brain a palimpsest. Each new writing seems to blot out all that went before. Yet in reality not one letter has ever been effaced. Loeb, Physiology of the Brain, 213, tells us that associative memory is imitated by machines like the phonograph. Traces left by speech can be reproduced in speech. Loeb calls memory a matter of physical chemistry. Stout, Manual of Psychology, 8—“Consciousness includes not only awareness of our own states, but these states themselves whether we are aware of them or not. If a man is angry, that is a state of consciousness, even though he does not know that he is angry. If he does know that he is angry, that is another modification of consciousness, and not the same.” On unconscious mental action, see Ladd, Philosophy of Mind, 378‐382—“Cerebration cannot be identified with psychical processes. If it could be, materialism would triumph. If the brain can do these things, why not do all the phenomena of consciousness? Consciousness becomes a mere _epi_phenomenon. Unconscious cerebration = wooden iron or unconscious consciousness. What then becomes of the soul in its intervals of unconsciousness? Answer: Unconscious finite minds exist only in the World‐ground in which all minds and things have their existence.” On the whole subject, see Hovey, State of Man after Death; Savage, Souls of the Righteous; Julius Müller, Doct. Sin, 2:304‐446; Neander, Planting and Training, 482‐484; Delitzsch, Bib. Psychologie, 407‐448; Bib. Sac., 13:153; Methodist Rev., 34:240; Christian Rev., 20:381; Herzog, Encyclop., art.: Hades; Stuart, Essays on Future Punishment; Whately, Future State; Hovey, Biblical Eschatology, 79‐144.

While the Scriptures represent great events in the history of the individual Christian, like death, and great events in the history of the church, like the outpouring of the Spirit at Pentecost and the destruction of Jerusalem, as comings of Christ for deliverance or judgment, they also declare that these partial and typical comings shall be concluded by a final, triumphant return of Christ, to punish the wicked and to complete the salvation of his people.

Temporal comings of Christ are indicated in: Mat. 24:23, 27, 34—“Then if any man shall say unto you, Lo, here is the Christ, or, Here; believe it not.... For as the lightning cometh forth from the east, and is seen even unto the west; so shall be the coming of the Son of man.... Verily I say unto you, This generation shall not pass away, till all these things be accomplished”; 16:28—“Verily I say unto you, There are some of them that stand here, who shall in no wise taste of death, till they see the Son of man coming in his kingdom”; John 14:3, 18—“And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also.... I will not leave you desolate: I come unto you”; Rev. 3:20—“Behold, I stand at the door and knock: if any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me.” So the Protestant Reformation, the modern missionary enterprise, the battle against papacy in Europe and against slavery in this country, the great revivals under Whitefield in England and under Edwards in America, were all preliminary and typical comings of Christ. It was a sceptical spirit which indited the words: “God’s new Messiah, some great Cause”; yet it is true that in every great movement of civilization we are to recognize a new coming of the one and only Messiah, “Jesus Christ, the same yesterday and to‐day and forever” (Heb. 13:8). Schaff, Hist. Christ. Church, 1:840—“The coming began with his ascension to heaven (cf. Mat. 26:64—‘henceforth ἀπ᾽ ἄρτι [from now] ye shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven’).” Matheson, Spir. Devel. of St. Paul, 286—“To Paul, in his later letters, this world is already the scene of the second advent. The secular is not to vanish away, but to be permanent, transfigured, pervaded by the divine life. Paul began with the Christ of the resurrection; he ends with the Christ who already makes all things new.” See Metcalf, Parousia vs. Second Advent, in Bib. Sac., Jan. 1907:61‐65. The final coming of Christ is referred to in: Mat. 24:30—“they shall see the Son of man coming on the clouds of heaven with power and great glory. And he shall send forth his angels with a great sound of a __ trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other”; 25:31—“But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory”; Acts 1:11—“Ye men of Galilee, why stand ye looking into heaven? this Jesus, who was received up from you into heaven, shall so come in like manner as ye beheld him going into heaven”; 1 Thess. 4:16—“For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God”; 2 Thess. 1:7, 10—“the revelation of the Lord Jesus from heaven with the angels of his power ... when he shall come to be glorified in his saints, and to be marvelled at in all them that believed”; Heb. 9:28—“so Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him, unto salvation”; Rev. 1:7—“Behold, he cometh with the clouds; and every eye shall see him, and they that pierced him; and all the tribes of the earth shall mourn over him.” Dr. A. C. Kendrick, Com. on Heb. 1:6—“And when he shall conduct back again into the inhabited world the First‐born, he saith, And let all the angels of God worship him”—in the glory of the second coming Christ’s superiority to angels will be signally displayed—a contrast to the humiliation of his first coming. The tendency of our day is to interpret this second class of passages in a purely metaphorical and spiritual way. But prophecy can have more than one fulfilment. Jesus’ words are pregnant words. The present spiritual coming does not exhaust their meaning. His coming in the great movements of history does not preclude a final and literal coming, in which “every eye shall see him” (Rev. 1:7). With this proviso, we may assent to much of the following quotation from Gould, Bib. Theol. N. T., 44‐58—“The last things of which Jesus speaks are not the end of the world, but of the age—the end of the Jewish period in connection with the destruction of Jerusalem.... After the entire statement is in, including both the destruction of Jerusalem and the coming of the Lord which is to follow it, it is distinctly said that that generation was not to pass away until all these things are accomplished. According to this, the coming of the Son of man must be something other than a visible coming. In O. T. prophecy any divine interference in human affairs is represented under the figure of God coming in the clouds of heaven. Mat. 26:64 says: ‘From this time ye shall see the Son of man seated ... and coming in the clouds of heaven.’ Coming and judgment are both continuous. The slow growth in the parables of the leaven and the mustard seed contradicts the idea of Christ’s early coming. ‘After a long time the Lord of these servants cometh’ (Mat. 25:19). Christ came in one sense at the destruction of Jerusalem; in another sense all great crises in the history of the world are comings of the Son of man. These judgments of the nations are a part of the process for the final setting up of the kingdom. But this final act will not be a judgment process, but the final entire submission of the will of man to the will of God. The end is to be, not judgment, but salvation.” We add to this statement the declaration that the final act here spoken of will not be purely subjective and spiritual, but will constitute an external manifestation of Christ comparable to that of his first coming in its appeal to the senses, but unspeakably more glorious than was the coming to the manger and the cross. The proof of this we now proceed to give.

1. The nature of this coming.

Although without doubt accompanied, in the case of the regenerate, by inward and invisible influences of the Holy Spirit, the second advent is to be outward and visible. This we argue:

(a) From the objects to be secured by Christ’s return. These are partly external (Rom. 8:21, 23). Nature and the body are both to be glorified. These external changes may well be accompanied by a visible manifestation of him who “makes all things new” (Rev. 21:5).

Rom. 8:10‐23—“in hope that the creation also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God ... waiting for our adoption, to wit, the redemption of our body”; Rev. 21:5—“Behold, I make all things new.” A. J. Gordon, Ministry of the Spirit, 49—“We must not confound the Paraclete and the Parousia. It has been argued that, because Christ came in the person of the Spirit, the Redeemer’s advent in glory has already taken place. But in the Paraclete Christ comes spiritually and invisibly; in the Parousia he comes bodily and gloriously.”

(b) From the Scriptural comparison of the manner of Christ’s return with the manner of his departure (Acts 1:11)—see Commentary of Hackett, in loco:—“ὂν τρόπον = visibly, and in the air. The expression is never employed to affirm merely the certainty of one event as compared with another. The assertion that the meaning is simply that, as Christ had departed, so also he would return, is contradicted by every passage in which the phrase occurs.”

Acts 1:11—“this Jesus, who was received up from you into heaven, shall so come in like manner as ye beheld him going into heaven”; cf. Acts 7:28—“wouldest thou kill me, as ὂν τρόπον thou killedst the Egyptian yesterday?” Mat. 23:37—“how often would I have gathered thy children together, even as ὂν τρόπον a hen gathereth her chickens under her wings”; 2 Tim. 3:8—“as ὂν τρόπον Jannes and Jambres withstood Moses, so do these also withstand the truth.” Lyman Abbott refers to Mat. 23:37, and Luke 13:35, as showing that, in Acts 1:11, “in like manner” means only “in like reality.” So, he says, the Jews expected Elijah to return in form, according to Mal. 4:5, whereas he returned only in spirit. Jesus similarly returned at Pentecost in spirit, and has been coming again ever since. The remark of Dr. Hackett, quoted in the text above, is sufficient proof that this interpretation is wholly unexegetical.

(c) From the analogy of Christ’s first coming. If this was a literal and visible coming, we may expect the second coming to be literal and visible also.

1 Thess. 4:16—“For the Lord himself [= in his own person] shall descend from heaven, with a shout [something heard], with the voice of the archangel, and with the trump of God”—see Com. of Prof. W. A. Stevens: “So different from Luke 17:20, where ‘the kingdom of God cometh not with observation.’ The ‘shout’ is not necessarily the voice of Christ himself (lit. ‘in a shout,’ or ‘in shouting’). ‘Voice of the archangel’ and ‘trump of God’ are appositional, not additional.” Rev. 1:7—“every eye shall see him”; as every ear shall hear him: John 5:28, 29—“all that are in the tombs shall hear his voice”; 2 Thess. 2:2—“to the end that ye be not quickly shaken from your mind, nor yet be troubled ... as that the day of the Lord is now present”—they may have “thought that the first gathering of the saints to Christ was a quiet, invisible one—a stealthy advent, like a thief in the night” (Lillie). 2 John 7—“For many deceivers are gone forth into the world, even they that confess not that Jesus Christ cometh in the flesh”—here denial of a future second coming of Christ is declared to be the mark of a deceiver. Alford and Alexander, in their Commentaries on Acts 1:11, agree with the view of Hackett quoted above. Warren, Parousia, 61‐65, 106‐114, controverts this view and says that “an omnipresent divine being can come, only in the sense of manifestation.” He regards the parousia, or coming of Christ, as nothing but Christ’s spiritual presence. A writer in the Presb. Review, 1883:221, replies that Warren’s view is contradicted “by the fact that the apostles often spoke of the parousia as an event yet future, long after the promise of the Redeemer’s spiritual presence with his church had begun to be fulfilled, and by the fact that Paul expressly cautions the Thessalonians against the belief that the parousia was just at hand.” We do not know how all men at one time can see a bodily Christ; but we also do not know the nature of Christ’s body. The day exists undivided in many places at the same time. The telephone has made it possible for men widely separated to hear the same voice,—it is equally possible that all men may see the same Christ coming in the clouds.

2. The time of Christ’s coming.

(a) Although Christ’s prophecy of this event, in the twenty‐fourth chapter of Matthew, so connects it with the destruction of Jerusalem that the apostles and the early Christians seem to have hoped for its occurrence during their life‐time, yet neither Christ nor the apostles definitely taught when the end should be, but rather declared the knowledge of it to be reserved in the counsels of God, that men might ever recognize it as possibly at hand, and so might live in the attitude of constant expectation.

1 Cor. 15:51—“We shall not all sleep, but we shall all be changed”; 1 Thess. 4:17—“then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord”; 2 Tim. 4:8—“henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day: and not only to me, but also to all them that have loved his appearing”; James __ 5:7—“Be patient therefore, brethren, until the coming of the Lord”; 1 Pet. 4:7—“But the end of all things is at hand: be ye therefore of sound mind, and be sober unto prayer”; 1 John 2:18—“Little children, it is the last hour: and as ye heard that antichrist cometh, even now have there risen many antichrists; whereby we know that it is the last hour.” Phil. 4:5—“The Lord is at hand (ἐγγύς). In nothing be anxious”—may mean “the Lord is near” (in space), without any reference to the second coming. The passages quoted above, expressing as they do the surmises of the apostles that Christ’s coming was near, while yet abstaining from all definite fixing of the time, are at least sufficient proof that Christ’s advent may not be near to our time. We should be no more warranted than they were, in inferring from these passages alone the immediate coming of the Lord. Wendt, Teaching of Jesus, 2:349‐350, maintains that Jesus expected his own speedy second coming and the end of the world. There was no mention of the death of his disciples, or the importance of readiness for it. No hard and fast organization of his disciples into a church was contemplated by him,—Mat. 16:18 and 18:17 are not authentic. No separation of his disciples from the fellowship of the Jewish religion was thought of. He thought of the destruction of Jerusalem as the final judgment. Yet his doctrine would spread through the earth, like leaven and mustard seed, though accompanied by suffering on the part of his disciples. This view of Wendt can be maintained only by an arbitrary throwing out of the testimony of the evangelist, upon the ground that Jesus’ mention of a church does not befit so early a stage in the evolution of Christianity. Wendt’s whole treatment is vitiated by the presupposition that there can be nothing in Jesus’ words which is inexplicable upon the theory of natural development. That Jesus did not expect speedily to return to earth is shown in Mat. 25:19—“After a long time the Lord of those servants cometh”; and Paul, in 2 Thess., had to correct the mistake of those who interpreted him as having in his first Epistle declared an immediate coming of the Lord. A. H. Strong, Cleveland Sermon, 1904:27—“The faith in a second coming of Christ has lost its hold upon many Christians in our day. But it still serves to stimulate and admonish the great body, and we can never dispense with its solemn and mighty influence. Christ comes, it is true, in Pentecostal revivals and in destructions of Jerusalem, in Reformation movements and in political upheavals. But these are only precursors of another and literal and final return of Christ, to punish the wicked and to complete the salvation of his people. That day for which all other days are made will be a joyful day for those who have fought a good fight and have kept the faith. Let us look for and hasten the coming of the day of God. The Jacobites of Scotland never ceased their labors and sacrifices for their king’s return. They never tasted wine, without pledging their absent prince; they never joined in song, without renewing their oaths of allegiance. In many a prison cell and on many a battlefield they rang out the strain: ‘Follow thee, follow thee, wha wadna follow thee? Long hast thou lo’ed and trusted us fairly: Chairlie, Chairlie, wha wadna follow thee? King o’ the Highland hearts, bonnie Prince Chairlie!’ So they sang, so they invited him, until at last he came. But that longing for the day when Charles should come to his own again was faint and weak compared with the longing of true Christian hearts for the coming of their King. Charles came, only to suffer defeat, and to bring shame to his country. But Christ will come, to put an end to the world’s long sorrow, to give triumph to the cause of truth, to bestow everlasting reward upon the faithful. ‘Even so, Lord Jesus, come! Hope of all our hopes the sum, Take thy waiting people home! Long, so long, the groaning earth, Cursed with war and flood and dearth, Sighs for its redemption birth. Therefore come, we daily pray; Bring the resurrection‐day; Wipe creation’s curse away!’ ”

(b) Hence we find, in immediate connection with many of these predictions of the end, a reference to intervening events and to the eternity of God, which shows that the prophecies themselves are expressed in a large way which befits the greatness of the divine plans.

Mat. 24:36—“But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only”; Mark 13:32—“But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is”; Acts 1:7—“And he said unto them, It is not for you to know times or seasons, which the Father hath set within his own authority”; 1 Cor. 10:11—“Now these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come”; 16:22—“Marana tha [marg.: that is, O Lord, come!]”; 2 Thess. 2:1‐3—“Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto him; to the end that ye be not quickly shaken from your mind, nor yet be troubled ... as that the day of the Lord is now present [Am. Rev.: ‘is just at hand’]; let no man beguile you in any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition.” James 5:8, 9—“Be ye also patient; establish your hearts: for the coming of the Lord is at hand. Murmur not, brethren, one against another, that ye be not judged: behold, the judge standeth before the doors”; 2 Pet. 3:3‐12—“in the last days mockers shall come ... saying, Where is the promise of his coming? for, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they wilfully forget, that there were heavens from of old.... But forget not this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise.... But the day of the Lord will come as a thief ... what manner of persons ought ye to be in all holy living and godliness, looking for and earnestly desiring [marg.: ‘hastening’] the coming of the day of God”—awaiting it, and hastening its coming by your prayer and labor. Rev. 1:3—“Blessed is he that readeth, and they that hear the words of the prophecy, and keep the things that are written therein: for the time is at hand”: 22:12, 20—“Behold, I come quickly; and my reward is with me, to render to each man according as his work is.... He who testifieth these things saith, Yea: I come quickly. Amen: come, Lord Jesus.” From these passages it is evident that the apostles did not know the time of the end, and that it was hidden from Christ himself while here in the flesh. He, therefore, who assumes to know, assumes to know more than Christ or his apostles—assumes to know the very thing which Christ declared it was not for us to know! Gould, Bib. Theol. N.T., 152—“The expectation of our Lord’s coming was one of the elements and motifs of that generation, and the delay of the event caused some questioning. But there is never any indication that it may be indefinitely postponed. The early church never had to face the difficulty forced upon the church to‐day, of belief in his second coming, founded upon a prophecy of his coming during the lifetime of a generation long since dead. And until this Epistle [2 Peter], we do not find any traces of this exegetical legerdemain as such a situation would require. But here we have it full‐grown; just such a specimen of harmonistic device as orthodox interpretation familiarizes us with. The definite statement that the advent is to be within that generation is met with the general principle that ‘one day is with the Lord as a thousand years, and a thousand years as one day’ (2 Pet. 3:8).” We must regard this comment of Dr. Gould as an unconscious fulfilment of the prediction that “in the last days mockers shall come with mockery” (2 Pet. 3:3). A better understanding of prophecy, as divinely pregnant utterance, would have enabled the critic to believe that the words of Christ might be partially fulfilled in the days of the apostles, but fully accomplished only at the end of the world.

(c) In this we discern a striking parallel between the predictions of Christ’s first, and the predictions of his second, advent. In both cases the event was more distant and more grand than those imagined to whom the prophecies first came. Under both dispensations, patient waiting for Christ was intended to discipline the faith, and to enlarge the conceptions, of God’s true servants. The fact that every age since Christ ascended has had its Chiliasts and Second Adventists should turn our thoughts away from curious and fruitless prying into the time of Christ’s coming, and set us at immediate and constant endeavor to be ready, at whatsoever hour he may appear.

Gen. 4:1—“And the man knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man with the help of Jehovah [lit.: ‘I have gotten a man, even Jehovah’]”—an intimation that Eve fancied her first‐born to be already the promised seed, the coming deliverer; see MacWhorter, Jahveh Christ. Deut. 18:15—“Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken”—here is a prophecy which Moses may have expected to be fulfilled in Joshua, but which God designed to be fulfilled only in Christ. Is. 7:14, 16—“Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.... For before the child shall know to refuse the evil, and choose the good, the land whose two kings thou abhorrest shall be forsaken”—a prophecy which the prophet may have expected to be fulfilled in his own time, and which was partly so fulfilled, but which God intended to be fulfilled ages thereafter. Luke 2:25—“Simeon; and this man was righteous and devout, looking for the consolation of Israel”—Simeon was the type of holy men, in every age of Jewish history, who were waiting for the fulfilment of God’s promise, and for the coming of the deliverer. So under the Christian dispensation. Augustine held that Christ’s reign of a thousand years, which occupies the last epoch of the world’s history, did not still lie in the future, but began with the founding of the church (Ritschl, Just. and Reconc., 286). Luther, near the time of his death, said: “God forbid that the world should last fifty years longer! Let him cut matters short with his last judgment!” Melanchthon put the end less than two hundred years from his time. Calvin’s motto was: “Domine, quousque?”—“O Lord, how long?” Jonathan Edwards, before and during the great Awakening, indulged high expectations as to the probable extension of the movement until it should bring the world, even in his own lifetime, into the love and obedience of Christ (Life, by Allen, 234). Better than any one of these is the utterance of Dr. Broadus: “If I am always ready, I shall be ready when Jesus comes.” On the whole subject, see Hovey, in Baptist Quarterly, Oct. 1877:416‐432; Shedd, Dogm. Theol., 2:641‐646; Stevens, in Am. Com. on Thessalonians, Excursus on The Parousia, and notes on 1 Thess. 4:13, 16; 5:11; 2 Thess. 2:3, 12; Goodspeed, Messiah’s Second Advent; Heagle, That Blessed Hope.

3. The precursors of Christ’s coming.

(a) Through the preaching of the gospel in all the world, the kingdom of Christ is steadily to enlarge its boundaries, until Jews and Gentiles alike become possessed of its blessings, and a millennial period is introduced in which Christianity generally prevails throughout the earth.

Dan. 2:44, 45—“And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed, nor shall the sovereignty thereof be left to another people; but it shall break in pieces and consume all these kingdoms, and it shall stand forever. Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.” Mat. 13:31, 32—“The kingdom of heaven is like unto a grain of mustard seed ... which indeed is less than all seeds; but when it is grown, it is greater than the herbs, and becometh a tree, so that the birds of heaven come and lodge in the branches thereof”—the parable of the leaven, which follows, apparently illustrates the intensive, as that of the mustard seed illustrates the extensive, development of the kingdom of God; and it is as impossible to confine the reference of the leaven to the spread of evil as it is impossible to confine the reference of the mustard seed to the spread of good. Mat. 24:14—“And this gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations; and then shall the end come”; Rom. 11:25, 26—“a hardening in part hath befallen Israel, until the fulness of the Gentiles be come in; and so all Israel shall be saved”; Rev. 20:4‐6—“And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that had been beheaded for the testimony of Jesus, and for the word of God, and such as worshipped not the beast, neither his image, and received not the mark upon their forehead and upon their hand; and they lived, and reigned with Christ a thousand years.” Col. 1:23—“the gospel which ye heard, which was preached in all creation under heaven”—Paul’s phrase here and the apparent reference in Mat. 24:14 to A. D. 70 as the time of the end, should restrain theorizers from insisting that the second coming of Christ cannot occur until this text has been fulfilled with literal completeness (Broadus).

(b) There will be a corresponding development of evil, either extensive or intensive, whose true character shall be manifest not only in deceiving many professed followers of Christ and in persecuting true believers, but in constituting a personal Antichrist as its representative and object of worship. This rapid growth shall continue until the millennium, during which evil, in the person of its chief, shall be temporarily restrained.

Mat. 13:30, 38—“Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them: but gather the wheat into my barn ... the field is the world; and the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one”; 24:5, 11, 12, 24—“For many shall come in my name, saying, I am the Christ; and shall lead many astray.... And many false prophets shall arise, and shall lead many astray. And because iniquity shall be multiplied, the love of the many shall wax cold.... For there shall arise false Christs, and false prophets, and shall show great signs and wonders; so as to lead astray, if possible, even the elect.” Luke 21:12—“But before all these things, they shall lay their hands on you, and shall persecute you, delivering you up to the synagogues and prisons, bringing you before kings and governors for my name’s sake”; 2 Thess. 2:3, 4, 7, 8,—“it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition, he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God.... For the mystery of lawlessness doth already work: only there is one that restraineth __ now, until he be taken out of the way. And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming.” Elliott, Horæ Apocalypticæ, 1:65, holds that “Antichrist means another Christ, a pro‐Christ, a vice‐Christ, a pretender to the name of Christ, and in that character, an usurper and adversary. The principle of Antichrist was already sown in the time of Paul. But a certain hindrance, i. e., the Roman Empire as then constituted, needed first to be removed out of the way, before room could be made for Antichrist’s development.” Antichrist, according to this view, is the hierarchical spirit, which found its final and most complete expression in the Papacy. Dante, Hell, 19:106‐117, speaks of the Papacy, or rather the temporal power of the Popes, as Antichrist: “To you St. John referred, O shepherds vile, When she who sits on many waters, had Been seen with kings her person to defile”; see A. H. Strong, Philosophy and Religion, 507. It has been objected that a simultaneous growth both of evil and of good is inconceivable, and that the progress of the divine kingdom implies a diminution in the power of the adversary. Only a slight reflection however convinces us that, as the population of the world is always increasing, evil men may increase in numbers, even though there is increase in the numbers of the good. But we must also consider that evil grows in intensity just in proportion to the light which good throws upon it. “Wherever God erects a house of prayer, The devil always builds a chapel there.” Every revival of religion stirs up the forces of wickedness to opposition. As Christ’s first advent occasioned an unusual outburst of demoniac malignity, so Christ’s second advent will be resisted by a final desperate effort of the evil one to overcome the forces of good. The great awakening in New England under Jonathan Edwards caused on the one hand a most remarkable increase in the number of Baptist believers, but also on the other hand the rise of modern Unitarianism. The optimistic Presbyterian pastor at Auburn argued with the pessimistic chaplain of the State’s Prison that the world was certainly growing better, because his congregation was increasing; whereupon the chaplain replied that his own congregation was increasing also.

(c) At the close of this millennial period, evil will again be permitted to exert its utmost power in a final conflict with righteousness. This spiritual struggle, moreover, will be accompanied and symbolized by political convulsions, and by fearful indications of desolation in the natural world.

Mat. 24:29, 30—“But immediately after the tribulation of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven”; Luke 21:8‐28—false prophets; wars and tumults; earthquakes; pestilences; persecutions; signs in the sun, moon, and stars; “And then shall they see the Son of man coming in a cloud with power and great glory. But when these things begin to come to pass, look up, and lift up your heads; because your redemption draweth nigh.” Interpretations of the book of Revelation are divided into three classes: (1) the Præterist (held by Grotius, Moses Stuart, and Warren), which regards the prophecy as mainly fulfilled in the age immediately succeeding the time of the apostles (666 = Neron Kaisar); (2) the Continuous (held by Isaac Newton, Vitringa, Bengel, Elliott, Kelly, and Cumming), which regards the whole as a continuous prophetical history, extending from the first age until the end of all things (666 = Lateinos); Hengstenberg and Alford hold substantially this view, though they regard the seven seals, trumpets, and vials as synchronological, each succeeding set going over the same ground and exhibiting it in some special aspect; (3) the Futurist (held by Maitland and Todd), which considers the book as describing events yet to occur, during the times immediately preceding and following the coming of the Lord. Of all these interpretations, the most learned and exhaustive is that of Elliott, in his four volumes entitled Horæ Apocalypticæ. The basis of his interpretation is the “time and times and half a time” of Dan. 7:25, which according to the year‐day theory means 1260 years—the year, according to ancient reckoning, containing 360 days, and the “time” being therefore 360 years [360 + (2 X 360) + 180 = 1260]. This phrase we find recurring with regard to the woman nourished in the wilderness (Rev. 12:14). The blasphemy of the beast for forty and two months (Rev. 13:5) seems to refer to the same period [42 X 30 = 1260, as before]. The two witnesses prophecy 1260 days (Rev. 11:3); and the woman’s time in the wilderness is stated (Rev. 12:6) as 1260 days. This period of 1260 years is regarded by Elliott as the time of the temporal power of the Papacy. There is a twofold terminus a quo, and correspondingly a twofold terminus ad quem. The first commencement is A. D. 531, when in the edict of Justinian the dragon of the Roman Empire gives its power to the beast of the Papacy, and resigns its throne to the rising Antichrist, giving opportunity for the rise of the ten horns as European kings (Rev. 13:1‐3). The second commencement, adding the seventy‐five supplementary years of Daniel 12:12 [1335 ‐ 1260 = 75], is A. D. 606, when the Emperor Phocas acknowledges the primacy of Rome, and the ten horns, or kings, now diademed, submit to the Papacy (Rev. 17:12, 13). The first ending‐point is A. D. 1791, when the French Revolution struck the first blow at the independence of the Pope [531 + 1260 = 1791]. The second ending‐point is A. D. 1866, when the temporal power of the Pope was abolished at the unification of the kingdom of Italy [606 + 1260 = 1866]. Elliott regards the two‐horned beast (Rev. 13:11) as representing the Papal Clergy, and the image of the beast (Rev. 13:14, 15) as representing the Papal Councils. Unlike Hengstenberg and Alford, who consider the seals, trumpets, and vials as synchronological, Elliott makes the seven trumpets to be an unfolding of the seventh seal, and the seven vials to be an unfolding of the seventh trumpet. Like other advocates of the premillennial advent of Christ, Elliott regards the four chief signs of Christ’s near approach as being: (1) the decay of the Turkish Empire (the drying up of the river Euphrates—Rev. 16:12); (2) the Pope’s loss of temporal power (the destruction of Babylon—Rev. 17:19); (3) the conversion of the Jews and their return to their own land (Ez. 37; Rom. 11:12‐15, 25‐27—but on this last, see Meyer); (4) the pouring out of the Holy Spirit and the conversion of the Gentiles (the way of the kings of the East—Rev. 16:12; the fulness of the Gentiles—Rom. 11:25). Elliott’s whole scheme, however, is vitiated by the fact that he wrongly assumes the book of Revelation to have been written under Domitian (94 or 96), instead of under Nero (67 or 68). His terminus a quo is therefore incorrect, and his interpretation of chapters 5‐9 is rendered very precarious. The year 1866, moreover, should have been the time of the end, and so the terminus ad quem seems to be clearly misunderstood—unless indeed the seventy‐ five supplementary years of Daniel are to be added to 1866. We regard the failure of this most ingenious scheme of Apocalyptic interpretation as a practical demonstration that a clear understanding of the meaning of prophecy is, before the event, impossible, and we are confirmed in this view by the utterly untenable nature of the theory of the millennium which is commonly held by so‐called Second Adventists, a theory which we now proceed to examine. A long preparation may be followed by a sudden consummation. Drilling the rock for the blast is a slow process; firing the charge takes but a moment. The woodwork of the Windsor Hotel in New York was in a charred and superheated state before the electric wires that threaded it wore out their insulation,—then a slight increase of voltage turned heat into flame. The Outlook, March 30, 1895—“An evolutionary conception of the Second Coming, as a progressive manifestation of the spiritual power and glory of Christ, may issue in a dénouement as unique as the first advent was which closed the preparatory ages.” Joseph Cook, on A. J. Gordon: “There is a wide distinction between the flash‐light theory and the burning‐glass theory of missions. The latter was Dr. Gordon’s view. When a burning‐glass is held over inflammable material, the concentrated rays of the sun rapidly produce in it discoloration, smoke, and sparks. At a certain instant, after the sparks have been sufficiently diffused, the whole material suddenly bursts into flame. There is then no longer any need of the burning‐glass, for fire has itself fallen from on high and is able to do its own work. So the world is to be regarded as inflammable material to be set on fire from on high. Our Lord’s life on earth is a burning‐glass, concentrating rays of light and heat upon the souls of men. When the heating has gone on far enough, and the sparks of incipient conflagration have been sufficiently diffused, suddenly spiritual flame will burst up everywhere and will fill the earth. This is the second advent of him who kindled humanity to new life by his first advent. As I understand the premillenarian view of history, the date when the sparks shall kindle into flame is not known, but it is known that the duty of the church is to spread the sparks and to expect at any instant, after their wide diffusion, the victorious descent of millennial flame, that is, the beginning of our Lord’s personal and visible reign over the whole earth.” See article on Millenarianism, by G. P. Fisher, in McClintock and Strong’s Cyclopædia; also by Semisch, in Schaff‐Herzog, Cyclopædia; cf. Schaff, History of the Christian Church, 1:840.

4. Relation of Christ’s second coming to the millennium.

The Scripture foretells a period, called in the language of prophecy “a thousand years,” when Satan shall be restrained and the saints shall reign with Christ on the earth. A comparison of the passages bearing on this subject leads us to the conclusion that this millennial blessedness and dominion is prior to the second advent. One passage only seems at first sight to teach the contrary, viz.: Rev. 20:4‐10. But this supports the theory of a premillennial advent only when the passage is interpreted with the barest literalness. A better view of its meaning will be gained by considering:

(a) That it constitutes a part, and confessedly an obscure part, of one of the most figurative books of Scripture, and therefore ought to be interpreted by the plainer statements of the other Scriptures.

We quote here the passage alluded to: Rev. 20:4‐10—“And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that had been beheaded for the testimony of Jesus, and for the word of God, and such as worshipped not the beast, neither his image, and received not the mark upon their forehead and upon their hand; and they lived, and reigned with Christ a thousand years. The rest of the dead lived not until the thousand years should be finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: over these the second death hath no power; but they shall be priests of God and of Christ, and shall reign with him a thousand years.” Emerson and Parker met a Second Adventist who warned them that the end of the world was near. Parker replied: “My friend, that does not concern me; I live in Boston.” Emerson said: “Well, I think I can get along without it.” A similarly cheerful view is taken by Denney, Studies in Theology, 232—“Christ certainly comes, according to the picture in Revelation, before the millennium; but the question of importance is, whether the conception of the millennium itself, related as it is to Ezekiel, is essential to faith. I cannot think that it is. The religious content of the passages—what they offer for faith to grasp—is, I should say, simply this: that until the end the conflict between the kingdom of God and the kingdom of the world must go on; that as the end approaches it becomes ever more intense, progress in humanity not being a progress in goodness merely or in badness only, but in the antagonism between the two; and that the necessity for conflict is sure to emerge even after the kingdom of God has won its greatest triumphs. I frankly confess that to seek more than this in such Scriptural indications seems to me trifling.”

(b) That the other Scriptures contain nothing with regard to a resurrection of the righteous which is widely separated in time from that of the wicked, but rather declare distinctly that the second coming of Christ is immediately connected both with the resurrection of the just and the unjust and with the general judgment.

Mat. 16:27—“For the Son of man shall come in the glory of his Father with his angels; and then shall he render unto every man according to his deeds”; 25:31‐33—“But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory: and before him shall be gathered all the nations: and he shall separate them one from another, as the shepherd separateth the sheep from the goats”; John 5:28, 29—“Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, and shall some forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment”; 2 Cor. 5:10—“For we must all be made manifest before the judgment seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad”; 2 Thess. 1:6‐10—“if so be that it is a righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted rest with us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might, when he shall come to be glorified in his saints, and to be marvelled at in all them that believed.” 2 Pet. 3:7, 10—“the day of judgment and destruction of ungodly men.... But the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up”; Rev. 20:11‐15—“And I saw a great white throne, and him that sat upon it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, the great and the small, standing before the throne; and books were opened: and another book was opened, which is the book of life: and the dead were judged out of the things that were written in the books, according to their works. And the sea gave up the dead that were in it; and death and Hades gave up the dead that __ were in them: and they were judged every man according to their works. And death and Hades were cast into the lake of fire. This is the second death, even the lake of fire. And if any was not found written in the book of life, he was cast into the lake of fire.” Here is abundant evidence that there is no interval of a thousand years between the second coming of Christ and the resurrection, general judgment, and end of all things. All these events come together. The only answer of the premillennialists to this objection to their theory is, that the day of judgment and the millennium may be contemporaneous,—in other words, the day of judgment may be a thousand years long. Elliott holds to a conflagration, partial at the beginning of this period, complete at its close,—Peter’s prophecy treating the two conflagrations as one, while the book of Revelation separates them; so a nearer view resolves binary stars into two. But we reply that, if the judgment occupies the whole period of a thousand years, then the coming of Christ, the resurrection, and the final conflagration should all be a thousand years also. It is indeed possible that, in this case, as Peter says in connection with his prophecy of judgment, “one day is with the Lord as a thousand years, and a thousand years as one day” (2 Pet. 3:8). But if we make the word “day” so indefinite in connection with the judgment, why should we regard it as so definite, when we come to interpret the 1260 days?

(c) That the literal interpretation of the passage—holding, as it does, to a resurrection of bodies of flesh and blood, and to a reign of the risen saints in the flesh, and in the world as at present constituted—is inconsistent with other Scriptural declarations with regard to the spiritual nature of the resurrection‐body and of the coming reign of Christ.

1 Cor. 15:44, 50—“it is sown a natural body; it is raised a spiritual body.... Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.” These passages are inconsistent with the view that the resurrection is a physical resurrection at the beginning of the thousand years—a resurrection to be followed by a second life of the saints in bodies of flesh and blood. They are not, however, inconsistent with the true view, soon to be mentioned, that “the first resurrection” is simply the raising of the church to a new life and zeal. Westcott, Bib. Com. on John 14:18, 19—“I will not leave you desolate [marg.: ‘orphans’]: I come unto you. Yet a little while, and the world beholdeth me no more; but ye behold me”:—“The words exclude the error of those who suppose that Christ will ‘come’ under the same conditions of earthly existence as those to which he submitted at his first coming.” See Hovey, Bib. Eschatology, 66‐78.

(d) That the literal interpretation is generally and naturally connected with the expectation of a gradual and necessary decline of Christ’s kingdom upon earth, until Christ comes to bind Satan and to introduce the millennium. This view not only contradicts such passages as Dan. 2:34, 35, and Mat. 13:31, 32, but it begets a passive and hopeless endurance of evil, whereas the Scriptures enjoin a constant and aggressive warfare against it, upon the very ground that God’s power shall assure to the church a gradual but constant progress in the face of it, even to the time of the end.

Dan. 2:34, 35—“Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and brake them in pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing‐ floors; and the wind carried them away, so that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth”; Mat. 13:31, 32—“The kingdom of heaven is like unto a grain of mustard seed, which a man took, and sowed in his field: which indeed is less than all seeds; but when it is grown, it is greater than the herbs, and becometh a tree, so that the birds of the heaven come and lodge in the branches thereof.” In both these figures there is no sign of cessation or of backward movement, but rather every indication of continuous advance to complete victory and dominion. The premillennial theory supposes that for the principle of development under the dispensation of the Holy Spirit, God will substitute a reign of mere power and violence. J. B. Thomas: “The kingdom of heaven is like a grain of mustard seed, not like a can of nitro‐glycerine.” Leighton Williams: “The kingdom of God is to be realized on earth, not by a cataclysm, apart from effort and will, but through the universal dissemination of the gospel all but lost to the world.” E. G. Robinson: “Second Adventism stultifies the system and scheme of Christianity.” Dr. A. J. Gordon could not deny that the early disciples were mistaken in expecting the end of the world in their day. So we may be. Scripture does not declare that the end should come in the lifetime of the apostles, and no definite date is set. “After a long time” (Mat. 25:19) and “the falling away come first” (2 Thess. 2:3) are expressions which postpone indefinitely. Yet a just view of Christ’s coming as ever possible in the immediate future may make us as faithful as were the original disciples. The theory also divests Christ of all kingly power until the millennium, or, rather, maintains that the kingdom has not yet been given to him; see Elliott, Horæ Apocalypticæ, 1:94—where Luke 19:12—“A certain nobleman went into a far country, to receive for himself a kingdom, and to return”—is interpreted as follows: “Subordinate kings went to Rome to receive the investiture to their kingdoms from the Roman Emperor, and then returned to occupy them and reign. So Christ received from his Father, after his ascension, the investiture to his kingdom; but with the intention not to occupy it, till his return at his second coming. In token of this investiture he takes his seat as the Lamb on the divine throne” (Rev. 5:6‐8). But this interpretation contradicts Mat. 28:18, 20—“All authority hath been given unto me in heaven and on earth ... lo, I am with you always, even unto the end of the world.” See Presb. Rev., 1882:228. On the effects of the premillennial view in weakening Christian endeavor, see J. H. Seelye, Christian Missions, 94‐127; per contra, see A. J. Gordon, in Independent, Feb. 1886.

(e) We may therefore best interpret Rev. 20:4‐10 as teaching in highly figurative language, not a preliminary resurrection of the body, in the case of departed saints, but a period in the later days of the church militant when, under special influence of the Holy Ghost, the spirit of the martyrs shall appear again, true religion be greatly quickened and revived, and the members of Christ’s churches become so conscious of their strength in Christ that they shall, to an extent unknown before, triumph over the powers of evil both within and without. So the spirit of Elijah appeared again in John the Baptist (Mal. 4:5; cf. Mat. 11:13, 14). The fact that only the spirit of sacrifice and faith is to be revived is figuratively indicated in the phrase: “The rest of the dead lived not again until the thousand years should be finished” = the spirit of persecution and unbelief shall be, as it were, laid to sleep. Since resurrection, like the coming of Christ and the judgment, is twofold, first, spiritual (the raising of the soul to spiritual life), and secondly, physical (the raising of the body from the grave), the words in Rev. 20:5—“this is the first resurrection”—seem intended distinctly to preclude the literal interpretation we are combating. In short, we hold that Rev. 20:4‐10 does not describe the events commonly called the second advent and resurrection, but rather describes great spiritual changes in the later history of the church, which are typical of, and preliminary to, the second advent and resurrection, and therefore, after the prophetic method, are foretold in language literally applicable only to those final events themselves (cf. Ez. 37:1‐14; Luke 15:32).

Mal. 4:5—“Behold, I will send you Elijah the prophet before the great and terrible day of Jehovah come”; cf. Mat. 11:13, 14—“For all the prophets and the law prophesied until John. And if ye are willing to receive it, this is Elijah, that is to come”; Ez. 37:1‐14—the vision of the valley of dry bones = either the political or the religious resuscitation of the Jews; Luke 15:32—“this thy brother was dead, and is alive again”—of the prodigal son. It will help us in our interpretation of Rev. 20:4‐10 to notice that death, judgment, the coming of Christ, and the resurrection, are all of two kinds, the first spiritual, and the second literal: (1) First, a spiritual death (Eph. 2:1—“dead through your trespasses and sins”); and secondly, a physical and literal death, whose culmination is found in the second death (Rev. 20:14—“And death and Hades were cast into the lake of fire. This is the second death, even the lake of fire”). (2) First, a spiritual judgment (Is. 26:9—“when thy judgments are in the earth”; John 12:31—“Now is the judgment of this world: now shall the prince of this world be cast out”; 3:18—“he that believeth not hath been judged already”); and secondly, an outward and literal judgment (Acts 17:31—“hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained”). (3) First, the spiritual and invisible coming of Christ (Mat. 16:28—“shall in no wise taste of death, till they see the Son of man coming in his kingdom”—at the destruction of Jerusalem; John 14:16, 18—“another Comforter ... I come unto you”—at Pentecost; 14:3—“And if I go and prepare a place for you, I come again, and will receive you unto myself”—at death); and secondly, a visible literal coming (Mat. 25:31—“the Son of man shall come in his glory, and all the angels with him”). (4) First, a spiritual resurrection (John 5:25—“The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live”); and secondly, a physical and literal resurrection (John 5:28, 29—“the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment”). The spiritual resurrection foreshadows the bodily resurrection. This twofoldness of each of the four terms, death, judgment, coming of Christ, resurrection, is so obvious a teaching of Scripture, that the apostle’s remark in Rev. 20:5—“This is the first resurrection”—seems distinctly intended to warn the reader against drawing the premillenarian inference, and to make clear the fact that the resurrection spoken of is the first or spiritual resurrection,—an interpretation which is made indubitable by his proceeding, further on, to describe the outward and literal resurrection in verse 13—“And the sea gave up the dead that were in it: and death and Hades gave up the dead that were in them.” This physical resurrection takes place when “the thousand years” are “finished” (verse 5). This interpretation suggests a possible way of reconciling the premillenarian and postmillenarian theories, without sacrificing any of the truth in either of them. Christ may come again, at the beginning of the millennium, in a spiritual way, and his saints may reign with him spiritually, in the wonderful advances of his kingdom; while the visible, literal coming may take place at the end of the thousand years. Dorner’s view is postmillennial, in this sense, that the visible coming of Christ will be after the thousand years. Hengstenberg curiously regards the millennium as having begun in the Middle Ages (800‐1800 A. D.). This strange view of an able interpreter, as well as the extraordinary diversity of explanations given by others, convinces us that no exegete has yet found the key to the mysteries of the Apocalypse. Until we know whether the preaching of the gospel in the whole world (Mat. 24:14) is to be a preaching to nations as a whole, or to each individual in each nation, we cannot determine whether the millennium has already begun, or whether it is yet far in the future. The millennium then is to be the culmination of the work of the Holy Spirit, a universal revival of religion, a nation born in a day, the kings of the earth bringing their glory and honor into the city of God. A. J. Gordon, Ministry of the Spirit, 211—“After the present elective work of the Spirit has been completed, there will come a time of universal blessing, when the Spirit shall literally be poured out upon all flesh, when that which is perfect shall come and that which is in part shall be done away.... The early rain of the Spirit was at Pentecost; the latter rain will be at the Parousia.” A. H. Strong, Sermon before the Baptist World Congress, London, July 12, 1905—“Let us expect the speedy spiritual coming of the Lord. I believe in an ultimate literal and visible coming of Christ in the clouds of heaven to raise the dead, to summon all men to the judgment, and to wind up the present dispensation. But I believe that this visible and literal coming of Christ must be preceded, and prepared for, by his invisible and spiritual coming and by a resurrection of faith and love in the hearts of his people. ‘This is the first resurrection’ (Rev. 20:5). I read in Scripture of a spiritual second coming that precedes the literal, an inward revelation of Christ to his people, a restraining of the powers of darkness, a mighty augmentation of the forces of righteousness, a turning to the Lord of men and nations, such as the world has not yet seen. I believe in a long reign of Christ on earth, in which his saints shall in spirit be caught up with him, and shall sit with him upon his throne, even though this muddy vesture of decay compasses them about, and the time of their complete glorification has not yet come. Let us hasten the coming of the day of God by our faith and prayer. ‘When the Son of man cometh, shall he find faith on the earth?’ (Luke 18:8). Let him find faith, at least in us. Our faith can certainly secure the coming of the Lord into our hearts. Let us expect that Christ will be revealed in us, as of old he was revealed in the Apostle Paul.” Our own interpretation of Rev. 20:1‐10, was first given, for substance, by Whitby. He was followed by Vitringa and Faber. For a fuller elaboration of it, see Brown, Second Advent, 206‐259; Hodge, Outlines of Theology, 447‐453. For the postmillennial view generally, see Kendrick, in Bap. Quar., Jan. 1870; New Englander, 1874:356; 1879:47‐49, 114‐147; Pepper, in Bap. Rev., 1880:15; Princeton Review, March, 1879:415‐434; Presb. Rev., 1883:221‐252; Bib. Sac., 15:381, 625; 17:111; Harris, Kingdom of Christ, 220‐237; Waldegrave, Bampton Lectures for 1854, on the Millennium; Neander, Planting and Training, 526, 527; Cowles, Dissertation on Premillennial Advent, in Com. on Jeremiah and Ezekiel; Weiss, Premillennial Advent; Crosby, Second Advent; Fairbairn on Prophecy, 432‐480; Woods, Works, 3:267; Abp. Whately, Essays on Future State. For the premillennial view, see Elliott, Horæ Apocalypticæ, 4:140‐196; William Kelly, Advent of Christ Premillennial; Taylor, Voice of the Church on the Coming and Kingdom of the Redeemer; Litch, Christ Yet to Come.

While the Scriptures describe the impartation of new life to the soul in regeneration as a spiritual resurrection, they also declare that, at the second coming of Christ, there shall be a resurrection of the body, and a reunion of the body to the soul from which, during the intermediate state, it has been separated. Both the just and the unjust shall have part in the resurrection. To the just, it shall be a resurrection unto life; and the body shall be a body like Christ’s—a body fitted for the uses of the sanctified spirit. To the unjust, it shall be a resurrection unto condemnation; and analogy would seem to indicate that, here also, the outward form will fitly represent the inward state of the soul—being corrupt and deformed as is the soul which inhabits it. Those who are living at Christ’s coming shall receive spiritual bodies without passing through death. As the body after corruption and dissolution, so the outward world after destruction by fire, shall be rehabilitated and fitted for the abode of the saints.

Passages describing a spiritual resurrection are: John 5:24‐27, especially 25—“The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live”; Rom. 6:4, 5—“as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. For if we have become united with him by the likeness of his death, we shall be also by the likeness of his resurrection”; Eph. 2:1, 5, 6—“And you did he make alive, when ye were dead through your trespasses and sins ... even when we were dead through our trespasses, made us alive together with Christ ... and raised us up with him, and made us to sit with him in the heavenly places, in Christ Jesus”; 5:14—“Awake, thou that sleepest, and arise from the dead, and Christ shall shine upon thee.” Phil. 3:10—“that I may know him, and the power of his resurrection”; Col. 2:12, 13—“having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead. And you, being dead through your trespasses and the uncircumcision of your flesh, you, I say, did he make alive together with him”; cf. Is. 26:19—“Thy dead shall live; my dead bodies shall arise. Awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast forth the dead”; Ez. 37:1‐14—the valley of dry bones: “I will open your graves, and cause you to come up out of your graves, O my people; and I will bring you into the land of Israel.” Passages describing a literal and physical resurrection are: Job 14:12‐15—“So man lieth down and riseth not: Till the heavens be no more, they shall not awake, Nor be raised out of their sleep. Oh that thou wouldest hide me in Sheol, That thou wouldest keep me secret, until thy wrath be past, That thou wouldest appoint me a set time, and remember me! If a man die, shall he live again? All the days of my warfare would I wait, Till my release should come. Thou wouldest call, and I would answer thee: Thou wouldest have a desire to the work of thy hands”; John 5:28, 29—“the hour cometh, in which all that are in the tombs shall hear his voice, and shalt come forth: they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.” Acts 24:15—“having hope toward God ... that there shall be a resurrection both of the just and unjust”; 1 Cor. 15:13, 17, 22, 42, 51, 52—“if there is no resurrection of the dead, neither hath Christ been raised ... and if Christ hath not been raised, your faith is vain; ye are yet in your sins ... as in Adam all die, so also in Christ shall all be made alive ... it is sown in corruption: it is raised in incorruption.... We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible”; Phil. 3:21—“who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself”; 1 Thess. 4:14‐16—“For if we believe that Jesus died and rose again, even so them also that are fallen asleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep. For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first.” 2 Pet. 3:7, 10, 13—“the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.... But the day of the Lord will come as a thief in the night, which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up.... But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness”; Rev. 20:13—“And the sea gave up the dead that were __ in it; and death and Hades gave up the dead that were in them”; 21:1, 5—“And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more.... And he that sitteth on the throne said, Behold, I make all things new.” The smooth face of death with the lost youth restored, and the pure white glow of the marble statue with all passion gone and the lofty and heroic only visible, are indications of what is to be. Art, in its representations alike of the human form, and of an ideal earth and society in landscape and poem, is prophetic of the future,—it suggests the glorious possibilities of the resurrection‐morning. Nicoll, Life of Christ: “The river runs through the lake and pursues its way beyond. So the life of faith passes through death and is only purified thereby. As to the body, all that is worth saving will be saved. Other resurrections [such as that of Lazarus] were resurrections to the old conditions of earthly life; the resurrection of Christ was the revelation of new life.” Stevens, Pauline Theology, 357 note—“If we could assume with confidence that the report of Paul’s speech before Felix accurately reproduced his language in detail, the apostle’s belief in a ‘resurrection both of the just and of the unjust’ (Acts 24:15) would be securely established: but, in view of the silence of his epistles, this assumption becomes a precarious one. Paul speaks afterwards of ‘attaining to the resurrection from the dead’ (Phil. 3:11), as if this did not belong to all.” The scepticism of Prof. Stevens seems to us entirely needless and unjustified. It is the blessed resurrection to which Paul would “attain,” and which he has in mind in Philippians, as in 1 Cor. 15—a fact perfectly consistent with a resurrection of the wicked to “shame and everlasting contempt” (Daniel 12:2; John 5:29). A. J. Gordon, Ministry of the Spirit, 205, 206—“The rapture of the saints (1 Thess. 4:17) is the earthly Christ rising to meet the heavenly Christ; the elect church, gathered in the Spirit and named ὁ Χριστός (1 Cor. 12:12), taken up to be united in glory with Christ the head of the church, ‘himself the Savior of the body’ (Eph. 5:23). It is not by acting upon the body of Christ from without, but by energizing it from within, that the Holy Ghost will effect its glorification. In a word, the Comforter, who on the day of Pentecost came down to form a body out of flesh, will at the Parousia return to heaven in that body, having fashioned it like unto the body of Christ (Phil. 3:31).... Here then is where the lines of Christ’s ministry terminate,—in sanctification, the perfection of the spirit’s holiness; and in resurrection, the perfection of the body’s health.” E. G. Robinson: “Personality is the indestructible principle—not intelligence, else deny that infants have souls. Personality takes to itself a material organization. It is a divinely empowered second cause. This refutes materialism and annihilationism. No one pretends that the individual elements of the body will be raised. The individuality only, the personal identity, will be preserved. The soul is the organific power. Medical practice teaches that merely animal life is a mechanical process, but this is used by a personal power. Materialism, on the contrary, would make the soul the product of the body. Every man, in becoming a Christian, begins the process of resurrection. We do not know but resurrection begins at the moment of dissolution, yet we do not know that it does. But if Christ arose with identically the same body unchanged, how can his resurrection be a type of ours? Answer: The nature of Christ’s resurrection body is an open question.”

Upon the subject of the resurrection, our positive information is derived wholly from the word of God. Further discussion of it may be most naturally arranged in a series of answers to objections. The objections commonly urged against the doctrine, as above propounded, may be reduced to two:

1. The exegetical objection.

The exegetical objection,—that it rests upon a literalizing of metaphorical language, and has no sufficient support in Scripture. To this we answer:

(a) That, though the phrase “resurrection of the body” does not occur in the New Testament, the passages which describe the event indicate a physical, as distinguished from a spiritual, change (John 5:28, 29; Phil. 3:21; 1 Thess. 4:13‐17). The phrase “spiritual body” (1 Cor. 15:44) is a contradiction in terms, if it be understood as signifying “a body which is simple spirit.” It can only be interpreted as meaning a material organism, perfectly adapted to be the outward expression and vehicle of the purified soul. The purely spiritual interpretation is, moreover, expressly excluded by the apostolic denial that “the resurrection is past already” (2 Tim. 2:18), and by the fact that there is a resurrection of the unjust, as well as of the just (Acts 24:15).

John 5:28, 29—“all that are in the tombs shall hear his voice, and shall come forth”; Phil. 3:21—“who shall fashion anew the body of our humiliation”; 1 Thess. 4:16, 17—“For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first”; 1 Cor. 15:44—“it is sown a natural [marg.: ‘psychical’] body; it is raised a spiritual body”; 2 Tim. 2:17, 18—“Hymenæus and Philetus; men who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some”; Acts 24:15—“Having hope toward God ... that there shall be a resurrection both of the just and the unjust.” In 1 Cor. 15:44, the word ψυχικόν, translated “natural” or “psychical,” is derived from the Greek word ψυχή, soul, just as the word πνευματικόν, translated “spiritual,” is derived from the Greek word πνεῦμα, spirit. And as Paul could not mean to say that this earthly body is composed of soul, neither does he say that the resurrection body is composed of spirit. In other words, these adjectives “psychical” and “spiritual” do not define the material of the respective bodies, but describe those bodies in their relations and adaptations, in their powers and uses. The present body is adapted and designed for the use of the soul; the resurrection body will be adapted and designed for the use of the spirit. 2 Tim. 2:18—“saying that the resurrection is past already” = undue contempt for the body came to regard the resurrection as a purely spiritual thing (Ellicott). Dr. A. J. Gordon said that the “spiritual body” means “the body spiritualized.” E. H. Johnson: “The phrase ‘spiritual body’ describes not so much the nature of the body itself, as its relations to the spirit.” Savage, Life after Death, 80—“Resurrection does not mean the raising up of the body, and it does not mean the mere rising of the soul in the moment of death, but a rising again from the prison house of the dead, after going down at the moment of death.” D. R. Goodwin, Journ. Soc. Bib. Exegesis, 1881:84—“The spiritual body is body, and not spirit, and therefore must come under the definition of body. If it were to be mere spirit, then every man in the future state would have two spirits—the spirit that he has here and another spirit received at the resurrection.”

(b) That the redemption of Christ is declared to include the body as well as the soul (Rom. 8:23; 1 Cor. 6:13‐20). The indwelling of the Holy Spirit has put such honor upon the frail mortal tenement which he has made his temple, that God would not permit even this wholly to perish (Rom. 8:11—διὰ τὸ ἐνοικοῦν αὐτοῦ πνεῦμα ἐν ὑμῖν, i. e., because of his indwelling Spirit, God will raise up the mortal body). It is this belief which forms the basis of Christian care for the dead (Phil. 3:21; cf. Mat. 22:32).

Rom. 8:23—“waiting for our adoption, to wit, the redemption of our body”; 1 Cor. 6:13‐20—“Meats for the belly and the belly for meats: but God shall bring to nought both it and them. But the body is not for fornication, but for the Lord; and the Lord for the body: and God both raised the Lord, and will raise up us through his power.... But he that is joined unto the Lord is one spirit.... Or know ye not that your body is a temple of the Holy Spirit which is in you, which ye have from God?... glorify God therefore in your body”; Rom. 8:11—“But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you”—here the Revised Version follows Tisch., 8th ed., and Westcott and Hort’s reading of διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος. Tregelles, Tisch., 7th ed., and Meyer, have διὰ τὸ ἐνοικοῦν αὐτοῦ πνεῦμα, and this reading we regard as, on the whole, the best supported. Phil. 3:21—“shall fashion anew the body of our humiliation.” Dr. R. D. Hitchcock, in South Church Lectures, 338, says that “there is no Scripture declaration of the resurrection of the flesh, nor even of the resurrection of the body.” While this is literally true, it conveys a false idea. The passages just cited foretell a quickening of our mortal bodies, a raising of them up, a changing of them into the likeness of Christ’s body. Dorner, Eschatology: “The New Testament is not contented with a bodiless immortality. It is opposed to a naked spiritualism, and accords completely with a deeper philosophy which discerns in the body, not merely the sheath or garment of the soul, but a side of the person belonging to his full idea, his mirror and organ, of the greatest importance for his activity and history.” Christ’s proof of the resurrection in Mat. 22:32—“God is not the God of the dead, but of the living”—has for its basis this very assumption that soul and body belong normally together, and that, since they are temporally separated in the case of the saints who live with God, Abraham, Isaac, and Jacob shall rise again. The idealistic philosophy of thirty years ago led to a contempt of the body; the recent materialism has done at least this service, that it has reasserted the claims of the body to be a proper part of man.

(c) That the nature of Christ’s resurrection, as literal and physical, determines the nature of the resurrection in the case of believers (Luke 24:36; John 20:27). As, in the case of Christ, the same body that was laid in the tomb was raised again, although possessed of new and surprising powers, so the Scriptures intimate, not simply that the saints shall have bodies, but that these bodies shall be in some proper sense an outgrowth or transformation of the very bodies that slept in the dust (Dan. 12:2; 1 Cor. 15:53, 54). The denial of the resurrection of the body, in the case of believers, leads naturally to a denial of the reality of Christ’s resurrection (1 Cor. 15:13).

Luke 24:39—“See my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye behold me having”; John 20:27—“Then saith he to Thomas, Reach hither thy finger, and see my hands; and reach hither thy hand, and put it into my side: and be not faithless, but believing”; Dan. 12:2—“And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt”; 1 Cor. 15:53, 54—“For this corruptible must put on incorruption, and this mortal must put on immortality. But when this corruption shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory”; 13—“But if there is no resurrection of the dead, neither hath Christ been raised.” Sadducean materialism and Gnostic dualism, which last held matter to be evil, both denied the resurrection. Paul shows that to deny it is to deny that Christ rose; since, if it were impossible in the case of his followers, it must have been impossible in his own case. As believers, we are vitally connected with him; and his resurrection could not have taken place without drawing in its train the resurrection of all of us. Having denied that Christ rose, where is the proof that he is not still under the bond and curse of death? Surely then our preaching is vain. Paul’s epistle to the Corinthians was written before the Gospels; and is therefore, as Hanna says, the earliest written account of the resurrection. Christ’s transfiguration was a prophecy of his resurrection. S. S. Times, March 22, 1902:161—“The resurrection of Jesus was not a mere rising again, like that of Lazarus and the son of the widow of Nain. He came forth from the tomb so changed that he was not at once or easily recognized, and was possessed of such new and surprising powers that he seemed to be pure spirit, no longer subject to the conditions of his natural body. So he was the ‘first‐fruits’ of the resurrection‐harvest (1 Cor. 15:20). Our resurrection, in like manner, is to involve a change from a corruptible body to an incorruptible, from a psychical to a spiritual.”

(d) That the accompanying events, as the second coming and the judgment, since they are themselves literal, imply that the resurrection is also literal.

Rom. 8:19‐23—“For the earnest expectation of the creation waiteth for the revealing of the sons of God ... the whole creation groaneth and travaileth in pain together until now ... even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body”—here man’s body is regarded as a part of nature, or the “creation,” and as partaking in Christ of its deliverance from the curse; Rev. 21:4, 5—“he shall wipe away every tear from their eyes; and death shall be no more.... And he that sitteth on the throne said, Behold, I make all things new”—a declaration applicable to the body, the seat of pain and the avenue of temptation, as well as to outward nature. See Hanna, The Resurrection, 28; Fuller, Works, 3:291; Boston, Fourfold State, in Works, 8:271‐289. On Olshausen’s view of immortality as inseparable from body, see Aids to the Study of German Theology, 63. On resurrection of the flesh, see Jahrbuch f. d. Theol., 1:289‐317.

2. The scientific object.

This is threefold:

(a) That a resurrection of the particles which compose the body at death is impossible, since they enter into new combinations, and not unfrequently become parts of other bodies which the doctrine holds to be raised at the same time.

We reply that the Scripture not only does not compel us to hold, but it distinctly denies, that all the particles which exist in the body at death are present in the resurrection‐body (1 Cor. 15:37—οὐ τὸ σῶμα τὸ γενησόμενον; 50). The Scripture seems only to indicate a certain physical connection between the new and the old, although the nature of this connection is not revealed. So long as the physical connection is maintained, it is not necessary to suppose that even a germ or particle that belonged to the old body exists in the new.

1 Cor. 15:37, 38—“that which thou sowest, thou sowest not the body that shall be, but a bare grain, it may chance of wheat, or of some other kind; but God giveth it a body even as it pleased him, and to each seed a body of its own.” Jerome tells us that the risen saints “habent dentes, ventrem, genitalia, et tamen nec cibis nec uxoribus indigent.” This view of the resurrection is exposed to the objection mentioned above. Pollok’s Course of Time represented the day of resurrection as a day on which the limbs that had been torn asunder on earth hurtled through the air to join one another once more. The amputated arm that has been buried in China must traverse thousands of miles to meet the body of its former owner, as it rose from the place of its burial in England. There are serious difficulties attending this view. The bodies of the dead fertilized the field of Waterloo. The wheat grown there has been ground and made into bread, and eaten by thousands of living men. Particles of one human body have become incorporated with the bodies of many others. “The Avon to the Severn runs, The Severn to the sea, And Wycliffe’s dust shall spread abroad, Wide as the waters be.” Through the clouds and the rain, particles of Wycliffe’s body may have entered into the water which other men have drunk from their wells and fountains. There is a propagation of disease by contagion, or the transmission of infinitesimal germs from one body to another, sometimes by infection of the living from contact with the body of a friend just dead. In these various ways, the same particle might, in the course of history, enter into the constitution of a hundred living men. How can this one particle, at the resurrection, be in a hundred places at the same time? “Like the woman who had seven husbands, the same matter may belong in succession to many bodies, for ‘they all had it’ ” (Smyth). The cannibal and his victim cannot both possess the same body at the resurrection. The Providence Journal had an article entitled: “Who ate Roger Williams?” When his remains were exhumed, it was found that one large root of an apple tree followed the spine, divided at the thighs, and turned up at the toes of Roger Williams. More than one person had eaten its apples. This root may be seen to‐day in the cabinet of Brown University. These considerations have led some, like Origen, to call the doctrine of a literal resurrection of the flesh “the foolishness of beggarly minds,” and to say that resurrection may be only “the gathering round the spirit of new materials, and the vitalizing them into a new body by the spirit’s God‐given power”; see Newman Smyth, Old Faiths in a New Light, 349‐391; Porter, Human Intellect, 39. But this view seems as great an extreme as that from which it was a reaction. It gives up all idea of unity between the new and the old. If my body were this instant annihilated, and if then, an hour hence, God should create a second body, precisely like the present, I could not call it the same with the present body, even though it were animated by the same informing soul, and that soul had maintained an uninterrupted existence between the time of the annihilation of the first body and the creation of the second. So, if the body laid in the tomb were wholly dissipated among the elements, and God created at the end of the world a wholly new body, it would be impossible for Paul to say: “this corruptible must put on incorruption” (1 Cor. 15:53), or: “it is sown in dishonor; it it raised in glory” (verse 43). In short, there is a physical connection between the old and the new, which is intimated by Scripture, but which this theory denies. Paul himself gives us an illustration which shows that his view was midway between the two extremes: “that which thou sowest, thou sowest not the body that shall be” (1 Cor. 15:37). On the one hand, the wheat that springs up does not contain the precise particles, perhaps does not contain any particles, that were in the seed. On the other hand, there has been a continuous physical connection between the seed sown and the ripened grain at the harvest. If the seed had been annihilated, and then ripe grain created, we could not speak of identity between the one and the other. But, because there has been a constant flux, the old particles pressed out by new, and these new in their turn succeeded by others that take their places, we can say: “the wheat has come up.” We bury grain in order to increase it. The resurrection‐body will be the same with the body laid away in the earth, in the same sense as the living stalk of grain is identical with the seed from which it germinated. “This mortal must put on immortality”—not the immortal spirit put on an immortal body, but the mortal body put on immortality, the corruptible body put on incorruption (1 Cor. 15:53). “Ye know not the Scriptures, nor the power of God” (Mark 12:24), says our Lord; and Paul asks: “Why is it judged incredible with you, if God doth raise the dead?” (Acts 26:8). Or, to use another illustration nearer to the thing we desire to illustrate: My body is the same that it was ten years ago, although physiologists declare that every particle of the body is changed, not simply once in seven years, but once in a single year. Life is preserved only by the constant throwing off of dead matter and the introduction of new. There is indeed a unity of consciousness and personality, without which I should not be able to say at intervals of years: “this body is the same; this body is mine.” But a physical connection between the old and the new is necessary in addition. The nails of the hands are renewed in less than four months, or about twenty‐one times in seven years. They grow to full length, an average of seven twelfths of an inch, in from 121 to 138 days. Young people grow them more rapidly, old people more slowly. In a man of 21, it took 126 days; in a man of 67, it took 244; but the average was a third of a year. A Baptist pastor attempted to prove that he was a native of South Carolina though born in another state, upon the ground that the body he brought with him from Tennessee had exchanged its physical particles for matter taken from South Carolina. Two dentists, however, maintained that he still had the same teeth which he owned in Tennessee seven years before, there being no circulation in the enamel. Should we then say: Every particle of the body has changed, except the enamel of the teeth? Pope’s Martinus Scriblerus: “Sir John Cutler had a pair of black worsted stockings which his maid darned so often with silk that they became at last a pair of silk stockings.” Adeney, in Christianity and Evolution, 122, 123—“Herod’s temple was treated as identical with the temple that Haggai knew, because the rebuilding was gradual, and was carried on side by side with the demolition of the several parts of the old structure.” The ocean wave travels around the world and is the same wave; but it is never in two consecutive seconds composed of the same particles of water. The North River is the same to‐day that it was when Hendrick Hudson first discovered it; yet not a particle of its current, nor the surface of the banks which that current touches now, is the same that it was then. Two things make the present river identical with the river of the past. The first is, that the same formative principle is at work,—the trend of the banks is the same, and there is the same general effect in the flow and direction of the waters drained from a large area of country. The second is, the fact that, ever since Hendrick Hudson’s time, there has been a physical connection, old particles in continuous succession having been replaced by new. So there are two things requisite to make our future bodies one with the bodies we now inhabit: first, that the same formative principle be at work in them; and secondly, that there be some sort of physical connection between the body that now is and the body that shall be. What that physical connection is, it is vain to speculate. We only teach that, though there may not be a single material particle in the new that was present in the old, there yet will be such a physical connection that it can be said: “the new has grown out of the old”; “that which was in the grave has come forth”; “this mortal has put on immortality.”

(b) That a resurrection‐body, having such a remote physical connection with the present body, cannot be recognized by the inhabiting soul or by other witnessing spirits as the same with that which was laid in the grave.

To this we reply that bodily identity does not consist in absolute sameness of particles during the whole history of the body, but in the organizing force, which, even in the flux and displacement of physical particles, makes the old the basis of the new, and binds both together in the unity of a single consciousness. In our recognition of friends, moreover, we are not wholly dependent, even in this world, upon our perception of bodily form; and we have reason to believe that in the future state there may be methods of communication far more direct and intuitive than those with which we are familiar here.

Cf. Mat. 17:3, 4—“And behold, there appeared unto them Moses and Elijah talking with him. And Peter answered, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, I will make here three tabernacles; one for thee, and one for Moses, and one for Elijah”—here there is no mention of information given to Peter as to the names of the celestial visitants; it would seem that, in his state of exalted sensibility, he at once knew them. The recent proceedings of the English Society for Psychical Research seem to indicate the possibility of communication between two minds without physical intermediaries. Hudson, Scientific Demonstration of a Future Life, 294, 295, holds that telepathy is the means of communication in the future state. G. S. Fullerton, Sameness and Identity, 6, 32, 67—“Heracleitus of Ephesus declared it impossible to enter the same river twice. Cratylus replied that the same river could not be entered once.... The kinds of sameness are: 1. Thing same with itself at any one instant; 2. Same pain to‐day I felt yesterday = a like pain; 3. I See the same tree at different times = two or more percepts represent the same object; 4. Two plants belonging to the same class are called the same; 5. Memory gives us the same object that we formerly perceived; but the object is not the past, it is the memory‐image which represents it; 6. Two men perceive the same object = they have like percepts, while both percepts are only representative of the same object; 7. External thing same with its representative in consciousness, or with the substance or noumenon supposed to underlie it.” Ladd, Philosophy of Mind, 153, 255—“What is called ‘remaining the same,’ in the case of all organic beings is just this,—remaining faithful to some immanent idea, while undergoing a great variety of changes in the pursuit, as it were, of the idea.... Self‐ consciousness and memory are themselves processes of becoming. The mind that does not change, in the way of growth, has no claim to be called mind. One cannot be conscious of changes without also being conscious of being the very being that is changed. When he loses this consciousness, we say that ‘he has lost his mind.’ Amid changes of its ideas the ego remains permanent because it is held within limits by the power of some immanent idea.... Our bodies as such have only a formal existence. They are a stream in constant flow and are ever changing. My body is only a temporary loan from Nature, to be repaid at death.” With regard to the meaning of the term “identity,” as applied to material things, see Porter, Human Intellect, 631—“Here the substance is called the same, by a loose analogy taken from living agents and their gradual accretion and growth.” The Euphrates is the same stream that flowed, “When high in Paradise By the four rivers the first roses blew,” even though after that time the flood, or deluge, stopped its flow and obliterated all the natural features of the landscape. So this flowing organism which we call the body may be the same, after the deluge of death has passed away. A different and less satisfactory view is presented in Dorner’s Eschatology: “Identity involves: 1. Plastic form, which for the earthly body had its moulding principle in the soul. That principle could effect nothing permanent in the intermediate state; but with the spiritual consummation of the soul, it attains the full power which can appropriate to itself the heavenly body, accompanied by a cosmical process, made like Christ. 2. Appropriation, from the world of elements, of what it needs. The elements into which everything bodily of earth is dissolved, are an essentially uniform mass, like an ocean; and it is indifferent what parts of this are assigned to each individual man. The whole world of substance, which makes the constant change of substance possible, is made over to humanity as a common possession (Acts 4:32—‘not one of them said that aught of the things which he possessed was his own; but they had all things common’).”

(c) That a material organism can only be regarded as a hindrance to the free activity of the spirit, and that the assumption of such an organism by the soul, which, during the intermediate state, had been separated from the body, would indicate a decline in dignity and power rather than a progress.

We reply that we cannot estimate the powers and capacities of matter, when brought by God into complete subjection to the spirit. The bodies of the saints may be more ethereal than the air, and capable of swifter motion than the light, and yet be material in their substance. That the soul, clothed with its spiritual body, will have more exalted powers and enjoy a more complete felicity than would be possible while it maintained a purely spiritual existence, is evident from the fact that Paul represents the culmination of the soul’s blessedness as occurring, not at death, but at the resurrection of the body.

Rom. 8:23—“waiting for our adoption, to wit, the redemption of our body”; 2 Cor. 5:4—“not for that we would be unclothed; but that we would be clothed upon, that what is mortal may be swallowed up of life”; Phil. 3:11—“if by any means I may attain unto the resurrection from the dead.” Even Ps. 86:11—“Unite my heart to fear thy name”—may mean the collecting of all the powers of the body as well as soul. In this respect for the body, as a normal part of man’s being, Scripture is based upon the truest philosophy. Plotinus gave thanks that he was not tied to an immortal body, and refused to have his portrait taken, because the body was too contemptible a thing to have its image perpetuated. But this is not natural, nor is it probably anything more than a whim or affectation. Eph. 5:29—“no man ever hated his own flesh; but nourisheth and cherisheth it.” What we desire is not the annihilation of the body, but its perfection. Renouf, Hibbert Lectures, 188—“In the Egyptian Book of the Dead, the soul reunites itself to the body, with the assurance that they shall never again be separated.” McCosh, Intuitions, 213—“The essential thing about the resurrection is the development, out of the dead body, of an organ for the communion and activity of the spiritual life.” Ebrard, Dogmatik, 2:226‐234, has interesting remarks upon the relation of the resurrection‐body to the present body. The essential difference he considers to be this, that whereas, in the present body, matter is master of the spirit, in the resurrection‐body spirit will be the master of matter, needing no reparation by food, and having control of material laws. Ebrard adds striking speculations with regard to the glorified body of Christ. A. J. Gordon, Ministry of the Spirit, 126—“Now the body bears the spirit, a slow chariot whose wheels are often disabled, and whose swiftest motion is but labored and tardy. Then the spirit will bear the body, carrying it as on wings of thought whithersoever it will. The Holy Ghost, by his divine inworking will, has completed in us the divine likeness, and perfected over us the divine dominion. The human body will now be in sovereign subjection to the human spirit, and the human spirit to the divine Spirit, and God will be all in all.” Newman Smyth, Place of Death in Evolution, 112—“Weismann maintains that the living germ not only persists and is potentially immortal, but also that under favorable conditions it seems capable of surrounding itself with a new body. If a vital germ can do this, why not a spiritual germ?” Two martyrs were led to the stake. One was blind, the other lame. As the fires kindled, the latter exclaimed: “Courage, brother! this fire will cure us both!”

We may sum up our answers to objections, and may at the same time throw light upon the doctrine of the resurrection, by suggesting four principles which should govern our thinking with regard to the subject,—these namely: 1. Body is in continual flux; 2. Since matter is but the manifestation of God’s mind and will, body is plastic in God’s hands; 3. The soul in complete union with God may be endowed with the power of God; 4. Soul determines body, and not body soul, as the materialist imagines.

Ice, the flowing stream, the waterfall with the rainbow upon it, steam with its power to draw the railway train or to burst the boiler of the locomotive, are all the same element in varied forms, and they are all material. Wundt regards physical development, not as the cause, but as the effect, of psychical development. Aristotle defines the soul as “the prime entelechy of the living body.” Swedenborg regarded each soul here as fashioning its own spiritual body, either hideous or lovely. Spenser, A Hymne to Beautie: “For of the soul the body form doth take, For soul is form, and doth the body make.” Wordsworth, Sonnet 36, Afterthought: “Far backward, Duddon, as I cast my eyes, I see what was, and is, and will abide; Still glides the stream, and shall not cease to glide; The Form remains, the Function never dies”; The Primrose of the Rock: “Sin‐blighted as we are, we too, The reasoning sons of men, From one oblivious winter called, Shall rise and breathe again, And in eternal summer lose Our three‐score years and ten. To humbleness of heart descends This prescience from on high. The faith that elevates the just Before and when they die, And makes each soul a separate heaven, A court for Deity.” Robert Browning, Asolando: “One who never turned his back, but marched breastforward; Never doubted clouds would break; Never dreamed, though right were worsted, Wrong would triumph; Held we fall to rise, are baffled to fight better, Sleep to wake.” Mrs. Browning: “God keeps a niche In heaven to hold our idols, and albeit He broke them to our faces and denied That our close kisses should impair their white, I know we shall behold them raised, complete, The dust shook off, their beauty glorified.” On the spiritual body as possibly evolved by will, see Harris, Philos. Basis of Theism, 386. On the nature of the resurrection‐ body, see Burnet, State of the Departed, chaps. 3 and 8; Cudworth, Intell. System, 3:310 sq.; Splittgerber, Tod, Fortleben and Auferstehung. On the doctrine of the Resurrection among the Egyptians, see Dr. Howard Osgood, in Hebrew Student, Feb. 1885; among the Jews, see Gröbler, in Studien und Kritiken, 1879: Heft 4; DeWünsche, in Jahrbuch f. prot. Theol., 1880: Heft 2 and 4; Revue Théologique, 1881:1‐17. For the view that the resurrection is wholly spiritual and takes place at death, see Willmarth, in Bap. Quar., October, 1868, and April, 1870; Ladd, in New Englander, April, 1874; Crosby, Second Advent. On the whole subject, see Hase, Hutterus Redivivus, 280; Herzog, Encyclop., art.; Auferstehung; Goulburn, Bampton Lectures for 1850, on the Resurrection; Cox, The Resurrection; Neander, Planting and Training, 479‐487, 524‐526; Naville, La Vie Éternelle, 253, 254; Delitzsch, Bib. Psychologie, 453‐463; Moorhouse, Nature and Revelation, 87‐112; Unseen Universe, 33; Hovey, in Baptist Quarterly, Oct. 1867; Westcott, Revelation of the Risen Lord, and in Contemporary Review, vol. 30; R. W. Macan, Resurrection of Christ; Cremer, Beyond the Grave.

While the Scriptures represent all punishment of individual transgressors and all manifestations of God’s vindicatory justice in the history of nations as acts or processes of judgment, they also intimate that these temporal judgments are only partial and imperfect, and that they are therefore to be concluded with a final and complete vindication of God’s righteousness. This will be accomplished by making known to the universe the characters of all men, and by awarding to them corresponding destinies.

Passages describing temporal or spiritual judgment are: Ps. 9:7—“He hath prepared his throne for judgment”; Is. 26:9—“when thy judgments are in the earth, the inhabitants of the world learn righteousness”; Mat. 16:27, 28—“For the Son of man shall come in the glory of his Father with his angels; and then shall he render unto every man according to his deeds. Verily I say unto you, There be some of them that stand here, who shall in no wise taste of death, till they see the Son of man coming in his kingdom”; John 3:18, 19—“he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God. And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil”; 9:39—“For judgment came I into this world, that they that see not may see; and that they that see may become blind”; 12:31—“Now is the judgment of this world: now shall the prince of this world be cast out.” Passages describing the final judgment are: Mat. 25:31‐46—“But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory: and before him shall be gathered all the nations: and he shall separate them one from another, as the shepherd separateth the sheep from the goats....” Acts 17:31—“he hath appointed a day, in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead”; Rom. 2:16—“in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ”; 2 Cor. 5:10—“For we must all be made manifest before the judgment‐seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad”; Heb. 9:27, 28—“And inasmuch as it is appointed unto men once to die, and after this cometh judgment; so Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him, unto salvation”; Rev. 20:12—“And I saw the dead, the great and the small, standing before the throne; and books were opened: and another book was opened, which is the book of life: and the dead were judged out of the things which were written in the books, according to their works.” Delitzsch: “The fall of Jerusalem was the day of the Lord, the bloody and fiery dawn of the last great day—the day of days, the ending‐day of all days, the settling day of all days, the day of the promotion of time into eternity, the day which for the church breaks through and breaks off the night of this present world.” E. G. Robinson: “Judgment begins here. The callousing of conscience in this life is a penal infliction. Punishment begins in this life and is carried on in the next. We have no right to assert that there are no positive inflictions, but, if there are none, still every word of Scripture threatening would stand. There is no day of judgment or of resurrection all at one time. Judgment is an eternal process. The angels in 2 Pet. 2:4—‘cast ... down to hell’—suffer the self‐perpetuating consequences of transgression..... Man is being judged every day. Every man honest with himself knows where he is going to. Those who are not honest with themselves are playing a trick, and, if they are not careful, they will get a trick played on them.”

1. The nature of the final judgment.

The final judgment is not a spiritual, invisible, endless process, identical with God’s providence in history, but is an outward and visible event, occurring at a definite period in the future. This we argue from the following considerations:

(a) The judgment is something for which the evil are “reserved ” (2 Peter 2:4, 9); something to be expected in the future (Acts 24:25; Heb. 10:27); something after death (Heb. 9:27); something for which the resurrection is a preparation (John 5:29).

2 Pet. 2:4, 9—“God spared not angels when they sinned, but cast them down to hell ... reserved unto judgment ... the lord knoweth how ... to keep the unrighteous unto punishment unto the day of judgment”; Acts 24:25—“as he reasoned of righteousness, and self‐control, and the judgment to come, Felix was terrified”; Heb. 10:27—“a certain fearful expectation of judgment”; 9:27—“it is appointed unto men once to die, and after this cometh judgment”; John 5:29—“the resurrection of judgment.”

(b) The accompaniments of the judgment, such as the second coming of Christ, the resurrection, and the outward changes of the earth, are events which have an outward and visible, as well as an inward and spiritual, aspect. We are compelled to interpret the predictions of the last judgment upon the same principle.

John 5:28, 29—“Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment”; 2 Pet. 3:7, 10—“the day of judgment ... the day of the Lord ... in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat”; 2 Thess. 1:7, 8, 2:10—“the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God ... when he shall come ... in that day.”

(c) God’s justice, in the historical and imperfect work of judgment, needs a final outward judgment as its vindication. “A perfect justice must judge, not only moral units, but moral aggregates; not only the particulars of life, but the life as a whole.” The crime that is hidden and triumphant here, and the goodness that is here maligned and oppressed, must be brought to light and fitly recompensed. “Otherwise man is a Tantalus—longing but never satisfied”; and God’s justice, of which his outward administration is the expression, can only be regarded as approximate.

Renouf, Hibbert Lectures, 194—“The Egyptian Book of the Dead represents the deceased person as standing in the presence of the goddess Maāt , who is distinguished by the ostrich‐feather on her head; she holds the sceptre in one hand and the symbol of life in the other. The man’s heart, which represents his entire moral nature, is being weighed in the balance in the presence of Osiris, seated upon his throne as judge of the dead.” Rationalism believes in only present and temporal judgment; and this it regards as but the reaction of natural law: “Die Weltgeschichte ist das Weltgericht,—the world’s history is the world’s judgment” (Schiller, Resignation). But there is an inner connection between present, temporal, spiritual judgments, and the final, outward, complete judgment of God. Nero’s murder of his mother was not the only penalty of his murder of Germanicus. Dorner: “With Christ’s appearance, faith sees that the beginning of the judgment and of the end has come. Christians are a prophetic race. Without judgment, Christianity would involve a sort of dualism: evil and good would be of equal might and worth. Christianity cannot always remain a historic principle alongside of the contrary principle of evil. It is the only reality.” God will show or make known his righteousness with regard to: (1) the disparity of lots among men; (2) the prosperity of the wicked; (3) the permission of moral evil in general; (4) the consistency of atonement with justice. “The συντέλεια τοῦ αἰῶνος (‘end of the world,’ Mat. 13:39) = stripping hostile powers of their usurped might, revelation of their falsity and impotence, consigning them to the past. Evil shall be utterly cut off, given over to its own nothingness, or made a subordinate element.” A great statesman said that what he dreaded for his country was not the day of judgment, but the day of no judgment. “Jove strikes the Titans down, Not when they first begin their mountain‐piling, But when another rock would crown their work.” R. W. Emerson: “God said: I am tired of kings, I suffer them no more; Up to my ears the morning brings The outrage of the poor.” Royce, The World and the Individual, 2:384 sq.—“If God’s life is given to free individual souls, then God’s life can be given also to free nations and to a free race of men. There may be an apostasy of a family, nation, race, and a judgment of each according to their deeds.” The Expositor, March, 1898—“It is claimed that we are being judged now, that laws execute themselves, that the system of the universe is automatic, that there is no need for future retribution. But all ages have agreed that there is not here and now any sufficient vindication of the principle of eternal justice. The mills of the gods grind slowly. Physical immorality is not proportionately punished. Deterioration is not an adequate penalty. Telling a second lie does not recompense the first. Punishment includes pain, and here is no pain. That there is not punishment here is due, not to law, but to grace.” Denney, Studies in Theology, 240, 241—“The dualistic conception of an endless suspense, in which good and evil permanently balance each other and contest with each other the right to inherit the earth, is virtually atheistic, and the whole Bible is a protest against it.... It is impossible to overestimate the power of the final judgment, as a motive, in the primitive church. On almost every page of St. Paul, for instance, we see that he lives in the presence of it; he lets the awe of it descend into his heart to keep his conscience quick.”

2. The object of the final judgment.

The object of the final judgment is not the ascertainment, but the manifestation, of character, and the assignment of outward condition corresponding to it.

(a) To the omniscient Judge, the condition of all moral creatures is already and fully known. The last day will be only “the revelation of the righteous judgment of God.”

They are inwardly judged when they die, and before they die; they are outwardly judged at the last day: Rom. 2:5, 6—“treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God; who will render to every man according to his works”—see Meyer on this passage; not “against the day of wrath,” but “in the day of wrath”—wrath existing beforehand, but breaking out on that day. 1 Tim. 5:24, 25—“Some men’s sins are evident, going before unto judgment; and some men also they follow after. In like manner also there are good works that are evident; and such as are otherwise cannot be hid”; Rev. 14:13—“for their works follow with them”—as close companions, into God’s presence and judgment (Ann. Par. Bible). Epitaph: “Hic jacet in expectatione diei supremi.... Qualis erat, dies iste indicabit”—“Here lies, in expectation of the last day.... Of what sort he was, that day will show.” Shakespeare, Hamlet, 3:3—“In the corrupted currents of this world Offence’s glided hand may shove by justice. But ’tis not so above. There is no shuffling, there the action lies In his true nature; and we ourselves compelled, Even to the teeth and forehead of our faults. To give in evidence”; King John, 4:2—“Oh, when the last account ’twixt heaven and earth Is to be made, then shall this hand and seal [the warrant for the murder of Prince Arthur] Witness against us to damnation.” “Not all your piety nor wit Can lure it [justice] back to cancel half a line, Nor all your tears wash out one word of it.”

(b) In the nature of man, there are evidences and preparations for this final disclosure. Among these may be mentioned the law of memory, by which the soul preserves the records of its acts, both good and evil (Luke 16:25); the law of conscience, by which men involuntarily anticipate punishment for their own sins (Rom. 2:15, 16; Heb. 10:27); the law of character, by which every thought and deed makes indelible impress upon the moral nature (Heb. 3:8, 15).

The law of memory.—Luke 16:25—“Son, remember!” See Maclaren, Sermons, 1:109‐122—Memory (1) will embrace all the events of the past life; (2) will embrace them all at the same moment; (3) will embrace them continuously and continually. Memory is a process of self‐registry. As every business house keeps a copy of all letters sent or orders issued, so every man retains in memory the record of his sins. The mind is a palimpsest; though the original writing has been erased, the ink has penetrated the whole thickness of the parchment, and God’s chemistry is able to revive it. Hudson, Dem. of Future Life, 212, 213—“Subjective memory is the retention of all ideas, however superficially they may have been impressed upon the objective mind, and it admits of no variation in different individuals. Recollection is the power of recalling ideas to the mind. This varies greatly. Sir William Hamilton calls the former ‘mental latency.’ ” The law of conscience.—Rom. 2:15, 16—“they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them; in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ”; Heb. 10:27—“a certain fearful expectation of judgment, and a fierceness of fire which shall devour the adversaries.” Goethe said that his writings, taken together, constituted a great confession. Wordsworth, Excursion, III:579—“For, like a plague will memory break out. And, in the blank and solitude of things, Upon his spirit, with a fever’s strength, Will conscience prey.” A man who afterwards became a Methodist preacher was converted in Whitefield’s time by a vision of the judgment, in which he saw all men gathered before the throne, and each one coming up to the book of God’s law, tearing open his heart before it “as one would tear open the bosom of his shirt,” comparing his heart with the things written in the book, and, according as they agreed or disagreed with that standard, either passing triumphant to the company of the blest, or going with howling to the company of the damned. No word was spoken; the Judge sat silent; the judgment was one of self‐revelation and self‐condemnation. See Autobiography of John Nelson (quoted in the Diary of Mrs. Kitty Trevylyan, 207, by Mrs. E. Charles, the author of The Schönberg‐Cotta Family). The law of character.—Heb. 3:8, 15—“Harden not your hearts, as in the provocation, Like as in the day of the trial in the wilderness.... Today, if ye shall hear his voice, Harden not your hearts, as in the provocation.” Sin leaves its marks upon the soul; men become “past feeling” (Eph. 4:19). In England, churchmen claim to tell a dissenter by his walk—not a bad sign by which to know a man. God needs only to hold up our characters to show what have been our lives. Sin leaves its scars upon the soul, as truly as lust and hatred leave their marks upon the body. So with the manifestation of the good—“the chivalry that does the right, and disregards The yea and nay of the world.... Expect nor question nor reply At what we figure as God’s judgment‐bar” (Robert Browning, Ring and Book, 178, 202). Mr. Edison says: “In a few years the world will be just like one big ear; it will be unsafe to speak in a house till one has examined the walls and the furniture for concealed phonographs.” But the world even now is “one big ear”, and we ourselves in our characters are writing the books of the judgment. Brooks, Foundations of Zoölogy, 134, 135—“Every part of the material universe contains a permanent record of every change that has taken place therein, and there is also no limit to the power of minds like ours to read and interpret the record.” Draper, Conflict of Science and Religion: “If on a cold polished metal, as a new razor, any object, such as a wafer, be laid, and the metal breathed upon, and when the moisture has had time to disappear, the wafer be thrown off, though now the most critical inspection of the polished surface can discern no trace of any form, if we breathe once more upon it, a spectral image of the wafer comes plainly into view; and this may be done again and again. Nay, more; if the polished metal be carefully put aside where nothing can injure its surface, and be kept so for many months, on breathing upon it again, the shadowy form emerges. A shadow never falls upon a wall without leaving thereon a permanent trace, a trace which might be made visible by resorting to proper processes. Upon the walls of our most private apartments, where we think the eye of intrusion is altogether shut out, and our retirement can never be profaned, there exist the vestiges of all our acts.” Babbage, Ninth Bridgewater Treatise, 113‐115—“If we had power to follow and detect the minutest effects of any disturbance, each particle of existing matter would furnish a register of all that has happened. The track of every canoe, of every vessel that has yet disturbed the surface of the ocean, whether impelled by manual force or elemental power, remains forever registered in the future movement of all succeeding particles which may occupy its place. The furrow which it left is indeed filled up by the closing waters, but they draw after them other and larger portions of the surrounding element, and these again, once moved, communicate motion to others in endless succession. The air itself is one vast library, in whose pages are forever written all that man has said or even whispered. There, in their mutable but unerring characters, mixed with the earliest as well as the latest sighs of mortality, stand forever recorded vows unredeemed, promises unfulfilled, perpetuating in the united movements of each particle the testimony of man’s changeful will.”

(c) Single acts and words, therefore, are to be brought into the judgment only as indications of the moral condition of the soul. This manifestation of all hearts will vindicate not only God’s past dealings, but his determination of future destinies.

Mat. 12:36—“And I say unto you, that every idle word that man shall speak, they shall give account thereof in the day of judgment”; Luke 12:2, 8, 9—“there is nothing covered up, that shall not be revealed; and hid, that shall not be known.... Every one who shall confess me before men, him shall the Son of man also confess before the angels of God: but he that denieth me in the presence of men shall be denied in the presence of the angels of God”; John 3:18—“He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God”; 2 Cor. 5:10—“For we must all be made manifest [not: ‘must all appear,’ as in A. Vers.] before the judgment‐seat of Christ.” Even the human judge, in passing sentence, commonly endeavors so to set forth the guilt of the criminal that he shall see his doom to be just. So God will awaken the consciences of the lost, and lead them to pass judgment on themselves. Each lost soul can say as Byron’s Manfred said to the fiend that tortured his closing hour: “I have not been thy dupe, nor am thy prey, But was my own destroyer.” Thus God’s final judgment will be only the culmination of a process of natural selection, by which the unfit are eliminated, and the fit are caused to survive. O. J. Smith, The Essential Verity of Religion: “Belief in the immortality of the soul and belief in the accountability of the soul are fundamental beliefs in all religion. The origin of the belief in immortality is found in the fact that justice can be established in human affairs only upon the theory that the soul of man is immortal, and the belief that man is accountable for his actions eternally is based upon the conviction that justice should and will be enforced. The central verity in religion therefore is eternal justice. The sense of justice makes us men. Religion has no miraculous origin,—it is born with the awakening of man’s moral sense. Friendship and love are based on reciprocity, which is justice. ‘Universal justice,’ says Aristotle, ‘includes all virtues.’ ” If by justice here is meant the divine justice, implied in the awakening of man’s moral sense, we can agree with the above. As we have previously intimated, we regard the belief in immortality as an inference from the intuition of God’s existence, and every new proof that God is just strengthens our conviction of immortality.

3. The Judge in the final judgment.

God, in the person of Jesus Christ, is to be the judge. Though God is the judge of all (Heb. 12:23), yet this judicial activity is exercised through Christ, at the last day, as well as in the present state (John 5:22, 27).

Heb. 12:23—“to God the judge of all”; John 5:22, 27—“For neither doth the Father judge any man, but he hath given all judgment unto the Son ... and he gave him authority to execute judgment, because he is a son of man.” Stevens, Johannine Theology, 349—“Jesus says that he judges no man (John 8:15). He does not personally judge men. His attitude toward men is solely that of Savior. It is rather his work, his word, his truth, which pronounces condemnation against them both here and hereafter. The judgment is that light is come; men’s attitude toward the light involves their judgment; the light judges them, or, they judge themselves.... The Savior does not come to judge but to save them; but, by their rejection of salvation, they turn the saving message itself into a judgment.”

This, for three reasons:

(a) Christ’s human nature enables men to understand both the law and the love of God, and so makes intelligible the grounds on which judgment is passed.

Whoever says that God is too distant and great to be understood may be pointed to Christ, in whose human life the divine “law appears, drawn out in living characters,” and the divine love is manifest, as suffering upon the cross to save men from their sins.

(b) The perfect human nature of Christ, united as it is to the divine, ensures all that is needful in true judgment, viz.: that it be both merciful and just.

Acts 17:31—“he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.” As F. W. Robertson has shown in his sermon on “The Sympathy of Christ” (vol. 1: sermon vii), it is not sin that most sympathizes with sin. Sin blinds and hardens. Only the pure can appreciate the needs of the impure, and feel for them.

(c) Human nature, sitting upon the throne of judgment, will afford convincing proof that Christ has received the reward of his sufferings, and that humanity has been perfectly redeemed. The saints shall “judge the world” only as they are one with Christ.

The lowly Son of man shall sit upon the throne of judgment. And with himself he will join all believers. Mat. 19:28—“ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel”; Luke 22:28‐30—“But ye are they that have continued with me in my temptations; and I appoint unto you a kingdom, even as my Father appointed unto me, that ye may eat and drink at my table in my kingdom; and ye shall sit on thrones judging the twelve tribes of Israel”; 1 Cor. 6:2, 3—“know ye not that the saints shall judge the world?... Know ye not that we shall judge angels?” Rev. 3:21—“He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne.”

4. The subjects of the final judgment.

The persons upon whose characters and conduct this judgment shall be passed are of two great classes:

(a) All men—each possessed of body as well as soul,—the dead having been raised, and the living having been changed.

1 Cor. 15:51, 52—“We all shall not sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed”; 1 Thess. 4:16, 17—“For the Lord himself shall descend from heaven, with a shout, with the voice of an archangel, and with the trump of God: and the dead in Christ shall rise first; then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”

(b) All evil angels,—good angels appearing only as attendants and ministers of the Judge.

Evil angels: 2 Pet. 2:4—“For if God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment”; Jude 6—“And angels that kept not their own principality, but left their proper habitation, he hath kept in everlasting bonds under darkness unto the judgment of the great day”; Good angels: Mat. 13:41, 42—“The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity, and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth”; 25:31—“But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory: and before him shall be gathered all the nations.”

5. The grounds of the final judgment.

These will be two in number:

(a) The law of God,—as made known in conscience and in Scripture.

John 12:48—“He that rejecteth me, and receiveth not my sayings, hath one that judgeth him: the word that I spake, the same shall judge him in the last day”; Rom. 2:12—“For as many as have sinned without the law shall also perish without the law: and as many as have sinned under the law shall be judged by the law.” On the self‐registry and disclosure of sin, see F. A. Noble, Our Redemption, 59‐76. Dr. Noble quotes Daniel Webster in the Knapp case at Salem: “There is no refuge from confession but suicide, and suicide is confession.” Thomas Carlyle said to Lord Houghton: “Richard Milnes! in the day of judgment, when the Lord asks you why you did not get that pension for Alfred Tennyson, it will not do to lay the blame on your constituents,—it is you that will be damned.”

(b) The grace of Christ (Rev. 20:12),—those whose names are found “written in the book of life” being approved, simply because of their union with Christ and participation in his righteousness. Their good works shall be brought into judgment only as proofs of this relation to the Redeemer. Those not found “written in the book of life” will be judged by the law of God, as God has made it known to each individual.

Rev. 20:12—“And I saw the dead, the great and the small, standing before the throne; and books were opened: and another book was opened, which is the book of life: and the dead were judged out of the things which were written in the books, according to their works.” The “book of life” = the book of justification, in which are written the names of those who are united to Christ by faith; as the “book of death” would = the book of condemnation, in which are written the names of those who stand in their sins, as unrepentant and unforgiven transgressors of God’s law. Ferries, in Hastings’ Bible Dictionary, 2:821—“The judgment, in one aspect or stage of it, is a present act. For judgment Christ is come into this world (John 9:39). There is an actual separation of men in progress here and now.... This judgment which is in progress now, is destined to be perfected.... In the last assize, Christ will be the Judge as before.... It may be said that men will hereafter judge themselves. Those who are unlike Christ will find themselves as such to be separate from him. The two classes of people are parted because they have acquired distinct natures like the sheep and the goat.... The character of each person is a ‘book’ or record, preserving, in moral and spiritual effects, all that he has been and done and loved, and in the judgment these books will be ‘opened,’ or each man’s character will be manifested as the light of Christ’s character falls upon it.... The people of Christ themselves receive different rewards, according as their life has been.” Dr. H. E. Robins, in his Restatement, holds that only under the grace‐system can the deeds done in the body be the ground of judgment. These deeds will be repentance and faith, not words of external morality. They will be fruits of the Spirit, such as spring from the broken and contrite heart. Christ, as head of the mediatorial kingdom, will fitly be the Judge. So Judgment will be an unmixed blessing to the righteous. To them the words “prepare to meet thy God” (Amos 4:12) should have no terror; for to meet God is to meet their deliverance and their reward. “Teach me to live that I may dread The grave as little as my bed: Teach me to die, that so I may Rise glorious at the judgment day.” On the whole subject, see Hodge, Outlines of Theology, 456, 457; Martensen, Christian Dogmatics, 465, 466; Neander, Planting and Training, 524‐526; Jonathan Edwards, Works, 2:499, 500; 4:202‐225; Fox, in Lutheran Rev., 1887:206‐226.

1. Of the righteous.

The final state of the righteous is described as eternal life (Mat. 25:46), glory (2 Cor. 4:17), rest (Heb. 4:9), knowledge (1 Cor. 13:8‐10), holiness (Rev. 21:27), service (Rev. 22:3), worship (Rev. 19:1), society (Heb. 12:23), communion with God (Rev. 21:3).

Mat. 25:46—“And these shall go away into eternal punishment: but the righteous into eternal life”; 2 Cor. 4:17—“For our light affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of glory”; Heb. 4:9—“There remaineth therefore a sabbath rest for the people of God”; 1 Cor. 13:8‐10—“Love never faileth: but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away. For we know in part, and we prophesy in part: but when that which is perfect is come, that which is in part shall be done away”; Rev. 21:27—“and there shall in no wise enter into it anything unclean, or he that maketh an abomination and a lie: but only they that are written in the Lamb’s book of life”; 22:3—“and his servants shall serve him”; 19:1, 2—“After these things I heard as it were a great voice of a great multitude in heaven, saying, Hallelujah; Salvation, and glory, and power, belong to our God; for true and righteous are his judgments”; Heb. 12:23—“to the general assembly and church of the firstborn who are enrolled in heaven”; Rev. 21:3—“And I heard a great voice out of the throne saying, Behold, the tabernacle of God is with men, and he shall dwell with them, and they shall be his peoples, and God himself shall be with them, and be their God.” Is. 35:7—“The mirage shall become a pool” = aspiration shall become reality; Hos. 2:15—“I will give her ... the valley of Achor [that is, Troubling] for a door of hope.” Victor Hugo: “If you persuade Lazarus that there is no Abraham’s bosom awaiting him, he will not lie at Dives’ door, to be fed with his crumbs,—he will make his way into the house and fling Dives out of the window.” It was the preaching of the Methodists that saved England from the general crash of the French Revolution. It brought the common people to look for the redress of the inequalities and injustices of this life in a future life—a world of less friction than this (S. S. Times). In the Alps one has no idea of the upper valleys until he enters them. He may long to ascend, but only actual ascending can show him their beauty. And then, “beyond the Alps lies Italy,” and the revelation of heaven will be like the outburst of the sunny landscape after going through the darkness of the St. Gothard tunnel. Robert Hall, who for years had suffered acute bodily pain, said to Wilberforce: “My chief conception of heaven is rest.” “Mine,” replied Wilberforce, “is love—love to God and to every bright inhabitant of that glorious place.” Wilberforce enjoyed society. Heaven is not all rest. On the door is inscribed: “No admission except on business.” “His servants shall serve him” (Rev. 21:3). Butler, Things Old and New, 143—“We know not; but if life be there The outcome and the crown of this: What else can make their perfect bliss Than in their Master’s work to share? Resting, but not in slumberous ease, Working, but not in wild unrest, Still ever blessing, ever blest, They see us as the Father sees.” Tennyson, Crossing the Bar: “Sunset and evening star, And one clear call for me; And may there be no moaning of the bar When I put out to sea! But such a tide as moving seems asleep, Too full for sound and foam, When that which drew from out the boundless deep Turns again home. Twilight and evening bell, And after that the dark; And may there be no sadness of farewell, When I embark. For though from out our bourne of time and place The flood may bear me far, I hope to see my Pilot face to face, When I have crossed the bar.” Mat. 6:20—“lay up for yourselves treasures in heaven” = there are no permanent investments except in heaven. A man at death is worth only what he has sent on before him. Christ prepares a place for us (John 14:3) by gathering our friends to himself. Louise Chandler Moulton: “Some day or other I shall surely come Where true hearts wait for me; Then let me learn the language of that home, While here on earth I be; Lest my poor lips for want of words be dumb In that high company.” Bronson Alcott: “Heaven will be to me a place where I can get a little conversation.” Some of his friends thought it would be a place where he could hear himself talk. A pious Scotchman, when asked whether he ever expected to reach heaven, replied: “Why, mon, I live there noo!”

Summing up all these, we may say that it is the fulness and perfection of holy life, in communion with God and with sanctified spirits. Although there will be degrees of blessedness and honor, proportioned to the capacity and fidelity of each soul (Luke 19:17, 19; 1 Cor. 3:14, 15), each will receive as great a measure of reward as it can contain (1 Cor. 2:9), and this final state, once entered upon, will be unchanging in kind and endless in duration (Rev. 3:12; 22:15).

Luke 19:17, 19—“Well done, thou good servant: because thou wast found faithful in a very little, have thou authority over ten cities.... Be thou also over five cities”; 1 Cor. 3:14, 15—“If any man’s work shall abide which he built thereon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire”; 2:9—“Things which eye saw not, and ear heard not, And which entered not into the heart of man, Whatsoever things God prepared for them that love him”; Rev. 3:12—“He that overcometh, I will make __ him a pillar in the temple of my God, and he shall go out thence no more”; 22:15—“Without are the dogs, and the sorcerers, and the fornicators, and the murderers, and the idolaters, and every one that loveth and maketh a lie.” In the parable of the laborers (Mat. 20:1‐16), each receives a penny. Rewards in heaven will be equal, in the sense that each saved soul will be filled with good. But rewards will vary, in the sense that the capacity of one will be greater than that of another; and this capacity will be in part the result of our improvement of God’s gifts in the present life. The relative value of the penny may in this way vary from a single unit to a number indefinitely great, according to the work and spirit of the recipient. The penny is good only for what it will buy. For the eleventh hour man, who has done but little work, it will not buy so sweet rest as it buys for him who has “borne the burden of the day and the scorching heat.” It will not buy appetite, nor will it buy joy of conscience. E. G. Robinson: “Heaven is not to be compared to a grasshopper on a shingle floating down stream. Heaven is a place where men are taken up, as they leave this world, and are carried forward. No sinners will be there, though there may be incompleteness of character. There is no intimation in Scripture of that sudden transformation in the hour of dissolution which is often supposed.” Ps. 84:7—“They go from strength to strength; Every one of them appeareth before God in Zion”—it is not possible that progress should cease with our entrance into heaven; rather is it true that uninterrupted progress will then begin. 1 Cor. 13:12—“now we see in a mirror, darkly; but then face to face.” There, progress is not towards, but within, the sphere of the infinite. In this world we are like men living in a cave, and priding themselves on the rushlights with which they explore it, unwilling to believe that there is a region of sunlight where rushlights are needless. Heaven will involve deliverance from defective physical organization and surroundings, as well as from the remains of evil in our hearts. Rest, in heaven, will be consistent with service, an activity without weariness, a service which is perfect freedom. We shall be perfect when we enter heaven, in the sense of being free from sin; but we shall grow to greater perfection thereafter, in the sense of a larger and completer being. The fruit tree shows perfection at each stage of its growth—the perfect bud, the perfect blossom, and finally the perfect fruit; yet the bud and the blossom are preparatory and prophetic; neither one is a finality. So “when that which is perfect is come, that which is in part shall be done away” (1 Cor. 13:10). A broadshouldered convert at the Rescue Mission said: “I’m the happiest man in the room to‐night. I couldn’t be any happier unless I were larger.” A little pail can be as full of water as is a big tub, but the tub will hold much more than the pail. To be “filled unto all the fulness of God” (Eph. 3:19) will mean much more in heaven than it means here, because we shall then “be strong to apprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which passeth knowledge.” In the book of Revelation, John seems to have mistaken an angel for the Lord himself, and to have fallen down to worship (Rev. 22:8). The time may come in eternity when we shall be equal to what we now conceive God to be (1 Cor. 2:9). Plato’s Republic and More’s Utopia are only earthly adumbrations of St. John’s City of God. The representation of heaven as a city seems intended to suggest security from every foe, provision for every want, intensity of life, variety of occupation, and closeness of relation to others; or, as Hastings’ Bible Dictionary, 1:446, puts it: “Safety, Security, Service.” Here, the greatest degradation and sin are found in the great cities. There, the life of the city will help holiness, as the life of the city here helps wickedness. Brotherly love in the next world implies knowing those we love, and loving those we know. We certainly shall not know less there than here. If we know our friends here, we shall know them there. And, as love to Christ here draws us nearer to each other, so there we shall love friends, not less but more, because of our greater nearness to Christ. Zech. 8:5—“And the streets of the city shall be full of boys and girls playing in the streets thereof.” Newman Smyth, Through Science to Faith, 125—“As of the higher animals, so even more of men and women it may be true, that those who play best may succeed best and thrive best.” Horace Bushnell, in his essay, Work and Play, holds that ideal work is work performed so heartily and joyfully, and with such a surplus of energy, that it becomes play. This is the activity of heaven: John 10:10—“I came that they may have life, and may have it abundantly.” We enter into the life of God: John 5:17—“My Father worketh even until now, and I work.” A nurse who had been ill for sixteen years, said: “If I were well, I would be at the small‐pox hospital. I’m not going to heaven to do nothing.” Savage, Life after Death, 129, 292—“In Dante’s universe, the only reason for any one’s wanting to get to heaven is for the sake of getting out of the other place. There is nothing in heaven for him to do, nothing human for him to engage in.... A good deacon in his depression thought he was going to hell; but when asked what he would do there, he replied that he would try to start a prayer meeting.”

With regard to heaven, two questions present themselves, namely:

(a) Is heaven a place, as well as a state?

We answer that this is probable, for the reason that the presence of Christ’s human body is essential to heaven, and that this body must be confined to place. Since deity and humanity are indissolubly united in Christ’s single person, we cannot regard Christ’s human soul as limited to place without vacating his person of its divinity. But we cannot conceive of his human body as thus omnipresent. As the new bodies of the saints are confined to place, so, it would seem, must be the body of their Lord. But, though heaven be the place where Christ manifests his glory through the human body which he assumed in the incarnation, our ruling conception of heaven must be something higher even than this, namely, that of a state of holy communion with God.

John 14:2, 3—“In my Father’s house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also”; Heb. 12:14—“follow after peace with all men, and the sanctification without which no man shall see the Lord.” Although heaven is probably a place, we are by no means to allow this conception to become the preponderant one in our minds. Milton: “The mind is its own place, and in itself Can make a heaven of hell, a hell of heaven.” As he goes through the gates of death, every Christian can say, as Cæsar said when he crossed the Rubicon: “Omnia mea mecum porto.” The hymn “O sing to me of heaven, when I am called to die” is not true to Christian experience. In that hour the soul sings, not of heaven, but of Jesus and his cross. As houses on river‐flats, accessible in time of flood by boats, keep safe only goods in the upper story, so only the treasure laid up above escapes the destroying floods of the last day. Dorner: “The soul will possess true freedom, in that it can no more become unfree; and that through the indestructible love‐energy springing from union with God.” Milton: “What if earth be But the shadow of heaven, and things therein Each to the other like, more than on earth is thought?” Omar Khayyám, Rubáiyát, stanzas 66, 67—“I sent my soul through the Invisible, Some letter of that After‐life to spell: And by and by my soul returned to me, And answered ‘I myself am Heaven and Hell’ ... Heaven but the vision of fulfilled desire, And Hell the shadow of a soul on fire.” In other words, not the kind of place, but the kind of people in it, makes Heaven or Hell. Crane, Religion of To‐ morrow, 341—“The earth is but a breeding‐ground from which God intends to populate the whole universe. After death, the soul goes to that place which God has prepared as its home. In the resurrection they ‘neither marry nor are given in marriage’ (Mat. 22:30) = ours is the only generative planet. There is no reproduction hereafter. To incorporate himself into the race, the Father must come to the reproductive planet.” Dean Stanley: “Till death us part! So speaks the heart When each repeats to each the words of doom; Through blessing and through curse, For better and for worse, We will be one till that dread hour shall come. Life, with its myriad grasp, Our yearning souls shall clasp, By ceaseless love and still expectant wonder, In bonds that shall endure, Indissolubly sure, Till God in death shall part our paths asunder. Till death us join! O voice yet more divine, That to the broken heart breathes hope sublime; Through lonely hours and shattered powers, We still are one despite of change or time. Death, with his healing hand, Shall once more knit the band, Which needs but that one link which none may sever; Till through the only Good, Heard, felt and understood, Our life in God shall make us one forever.”

(b) Is this earth to be the heaven of the saints?

We answer:

First,—that the earth is to be purified by fire, and perhaps prepared to be the abode of the saints,—although this last is not rendered certain by the Scriptures.

Rom. 8:19‐23—“For the earnest expectation of the creation waiteth for the revealing of the sons of God. For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only so, but ourselves also, who have the first‐fruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body”; 2 Pet. 3:12, 13—“looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat. But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness”; Rev. 21:1—“And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more.” Dorner: “Without loss of substantiality, matter will have exchanged its darkness, hardness, heaviness, inertia, and impenetrableness, for clearness, radiance, elasticity, and transparency. A new stadium will begin—God’s advance to new creations, with the coöperation of perfected mankind.” Is the earth a molten mass, with a thin solid crust? Lord Kelvin says no,—it is more rigid and solid than steel. The interior may be intensely hot, yet pressure may render it solid to the very centre. The wrinkling of the surface may be due to contraction, or “solid flow,” like the wrinkling in the skin of a baked apple that has cooled. See article on The Interior of the Earth, by G. F. Becker, in N. American Rev., April, 1893. Edward S. Holden, Director of the Lick Observatory, in The Forum, Oct. 1893:211‐220, tells us that “the star Nova Aurigæ, which doubtless resembled our sun, within two days increased in brilliancy sixteen fold. Three months after its discovery it had become invisible. After four months again it reappeared and was comparatively bright. But it was no longer a star but a nebula. In other words it had developed changes of light and heat which, if repeated in the case of our own sun, would mean a quick end of the human race, and the utter annihilation of every vestige of animal and other life upon this earth.... This catastrophe occured in December, 1891, or was announced to us by light which reached us then. But this light must have left the star twenty, perhaps fifty, years earlier.”

Secondly,—that this fitting‐up of the earth for man’s abode, even if it were declared in Scripture, would not render it certain that the saints are to be confined to these narrow limits (John 14:2). It seems rather to be intimated that the effect of Christ’s work will be to bring the redeemed into union and intercourse with other orders of intelligence, from communion with whom they are now shut out by sin (Eph. 1:20; Col. 1:20).

John 14:2—“In my Father’s house are many mansions”; Eph. 1:10—“unto a dispensation of the fulness of the times, to sum up all things in Christ, the things in the heavens, and the things upon the earth”; Col. 1:20—“through him to reconcile all things unto himself, having made peace through the blood of his cross; through him, I say, whether things upon the earth, or things in the heavens.” See Dr. A. C. Kendrick, in Bap. Quarterly, Jan. 1870. Dr. Kendrick thinks we need local associations. Earth may be our home, yet from this home we may set out on excursions through the universe, after a time returning again to our earthly abodes. So Chalmers, interpreting literally 2 Pet. 3. We certainly are in a prison here, and look out through the bars, as the Prisoner of Chillon looked over the lake to the green isle and the singing birds. Why are we shut out from intercourse with other worlds and other orders of intelligence? Apparently it is the effect of sin. We are in an abnormal state of durance and probation. Earth is out of harmony with God. The great harp of the universe has one of its strings out of tune, and that one discordant string makes a jar through the whole. All things in heaven and earth shall be reconciled when this one jarring string is keyed right and set in tune by the hand of love and mercy. See Leitch, God’s Glory in the Heavens, 327‐330.

2. Of the wicked.

The final state of the wicked is described under the figures of eternal fire (Mat. 25:41); the pit of the abyss (Rev. 9:2, 11); outer darkness (Mat. 8:12); torment (Rev. 14:10, 11); eternal punishment (Mat. 25:46); wrath of God (Rom. 2:5); second death (Rev. 21:8); eternal destruction from the face of the Lord (2 Thess. 1:9); eternal sin (Mark 3:29).

Mat. 25:41—“Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels”; Rev. 9:2, 11—“And he opened the pit of the abyss; and there went up a smoke out of the pit, as the smoke of a great furnace.... They have over them as king the angel of the abyss: his name in Hebrew is Abaddon, and in the Greek tongue he hath the name Apollyon”; Mat. 8:12—“but the sons of the kingdom shall be cast forth into the outer darkness: there shall be the weeping and the gnashing of teeth”; Rev. 14:10, 11—“he also shall drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment goeth up for ever and ever”; Mat. 25:46—“And these shall go away into eternal punishment.” Rom. 2:5—“after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God”; Rev. 21:8—“But for the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part shall be in the lake that burneth with fire and brimstone; which is the second death”: 2 Thess. 1:9—“who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might”—here ἀπό, from, = not separation, but “proceeding from,” and indicates that the everlasting presence of Christ, once realized, ensures everlasting destruction; Mark 3:29—“whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin”—a text which implies that (1) some will never cease to sin; (2) this eternal sinning will involve eternal misery; (3) this eternal misery, as the appointed vindication of the law, will be eternal punishment. As Uzziah, when smitten with leprosy, did not need to be thrust out of the temple, but “himself hasted also to go out” (2 Chron. 26:20), so Judas is said to go “to his own place” (Acts 1:25; cf. 4:23—where Peter and John, “being let go, they came to their own company”). Cf. John 8:35—“the bondservant abideth not in the house forever” = whatever be his outward connection with God, it can be only for a time; 15:2—“Every branch in me that beareth not fruit, he taketh it away”—at death; the history of Abraham showed that one might have outward connection with God that was only temporary: Ishmael was cast out; the promise belonged only to Isaac. Wrightnour: “Gehenna was the place into which all the offal of the city of Jerusalem was swept. So hell is the penitentiary of the moral universe. The profligate is not happy in the prayer meeting, but in the saloon; the swine is not at home in the parlor, but in the sty. Hell is the sinner’s own place; he had rather be there than in heaven; he will not come to the house of God, the nearest thing to heaven; why should we expect him to enter heaven itself?”

Summing up all, we may say that it is the loss of all good, whether physical or spiritual, and the misery of an evil conscience banished from God and from the society of the holy, and dwelling under God’s positive curse forever. Here we are to remember, as in the case of the final state of the righteous, that the decisive and controlling element is not the outward, but the inward. If hell be a place, it is only that the outward may correspond to the inward. If there be outward torments, it is only because these will be fit, though subordinate, accompaniments of the inward state of the soul.

Every living creature will have an environment suited to its character—“its own place.” “I know of the future judgment, How dreadful so e’er it be, That to sit alone with my conscience Will be judgment enough for me.” Calvin: “The wicked have the seeds of hell in their own hearts.” Chrysostom, commenting on the words “Depart, ye cursed,” says: “Their own works brought the punishment on them; the fire was not prepared for them, but for Satan; yet, since they cast themselves into it, ‘Impute it to yourselves,’ he says, ‘that you are there.’ ” Milton, Par. Lost, 4:75—Satan: “Which way I fly is hell; myself am hell.” Byron: “There is no power in holy men, Nor charm in prayer, nor purifying form Of penitence, nor outward look, nor fast, Nor agony, nor, greater than all these, The innate torture of that deep despair Would make a hell of heaven, can exorcise From out the unbounded spirit the quick sense Of its own sins.” Phelps, English Style, 228, speaks of “a law of the divine government, by which the body symbolizes, in its experience, the moral condition of its spiritual inhabitant. The drift of sin is to physical suffering. Moral depravity tends always to a corrupt and tortured body. Certain diseases are the product of certain crimes. The whole catalogue of human pains, from a toothache to the angina pectoris, is but a witness to a state of sin expressed by an experience of suffering. Carry this law into the experience of eternal sin. The bodies of the wicked live again as well as those of the righteous. You have therefore a spiritual body, inhabited and used, and therefore tortured, by a guilty soul,—a body, perfected in its sensibilities, inclosing and expressing a soul matured in its depravity.” Augustine, Confessions, 25—“Each man’s sin is the instrument of his punishment, and his iniquity is turned into his torment.” Lord Bacon: “Being, without well‐being, is a curse, and the greater the being, the greater the curse.”

In our treatment of the subject of eternal punishment we must remember that false doctrine is often a reaction from the unscriptural and repulsive over‐statements of Christian apologists. We freely concede: 1. that future punishment does not necessarily consist of physical torments,—it may be wholly internal and spiritual; 2. that the pain and suffering of the future are not necessarily due to positive inflictions of God,—they may result entirely from the soul’s sense of loss, and from the accusations of conscience; and 3. that eternal punishment does not necessarily involve endless successions of suffering,—as God’s eternity is not mere endlessness, so we may not be forever subject to the law of time.

An over‐literal interpretation of the Scripture symbols has had much to do with such utterances as that of Savage, Life after Death, 101—“If the doctrine of eternal punishment was clearly and unmistakably taught in every leaf of the Bible, and on every leaf of all the Bibles of all the world, I could not believe a word of it. I should appeal from these misconceptions of even the seers and the great men to the infinite and eternal Good, who only is God, and who only on such terms could be worshiped.” The figurative language of Scripture is a miniature representation of what cannot be fully described in words. The symbol is a symbol; yet it is less, not greater, than the thing symbolized. It is sometimes fancied that Jonathan Edwards, when, in his sermon on “Sinners in the Hands of an Angry God,” he represented the sinner as a worm shriveling in the eternal fire, supposed that hell consists mainly of such physical torments. But this is a misinterpretation of Edwards. As he did not fancy heaven essentially to consist in streets of gold or pearly gates, but rather in holiness and communion with Christ, of which these are the symbols, so he did not regard hell as consisting in fire and brimstone, but rather in the unholiness and separation from God of a guilty and accusing conscience, of which the fire and brimstone are symbols. He used the material imagery, because he thought that this best answered to the methods of Scripture. He probably went beyond the simplicity of the Scripture statements, and did not sufficiently explain the spiritual meaning of the symbols he used; but we are persuaded that he neither understood them literally himself, nor meant them to be so understood by others. Sin is self‐isolating, unsocial, selfish. By virtue of natural laws the sinner reaps as he has sown, and sooner or later is repaid by desertion or contempt. Then the selfishness of one sinner is punished by the selfishness of another, the ambition of one by the ambition of another, the cruelty of one by the cruelty of another. The misery of the wicked hereafter will doubtless be due in part to the spirit of their companions. They dislike the good, whose presence and example is a continual reproof and reminder of the height from which they have fallen, and they shut themselves out of their company. The judgment will bring about a complete cessation of intercourse between the good and the bad. Julius Müller, Doctrine of Sin, 1:239—“Beings whose relations to God are diametrically opposite, and persistently so, differ so greatly from each other that other ties of relationship became as nothing in comparison.”

In order, however, to meet opposing views, and to forestall the common objections, we proceed to state the doctrine of future punishment in greater detail:

A. The future punishment of the wicked is not annihilation.

In our discussion of Physical Death, we have shown that, by virtue of its original creation in the image of God, the human soul is naturally immortal; that neither for the righteous nor the wicked is death a cessation of being; that on the contrary, the wicked enter at death upon a state of conscious suffering which the resurrection and the judgment only augment and render permanent. It is plain, moreover, that if annihilation took place at death, there could be no degrees in future punishment,—a conclusion itself at variance with express statements of Scripture.

The old annihilationism is represented by Hudson, Debt and Grace, and Christ our Life; also by Dobney, Future Punishment. It maintains that κόλασις, “punishment” (in Mat. 25:46—“eternal punishment”), means etymologically an everlasting “cutting‐off.” But we reply that the word had to a great degree lost its etymological significance, as is evident from the only other passage where it occurs in the New Testament, namely, 1 John 4:18—“fear hath punishment” (A. V.: “fear hath torment”). For full answer to the old statements of the annihilation‐theory, see under Physical Death, pages 991‐998. That there are degrees of punishment in God’s administration is evident from Luke 12:47, 48—“And that servant, who knew his Lord’s will, and made not ready, nor did according to his will, shall be beaten with many stripes; but he that knew not, and did things worthy of stripes, shall be beaten with few stripes”; Rom. 2:5, 6—“after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God; who will render to every man according to his works”; 2 Cor. 5:10—“For we must all be made manifest before the judgment‐seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad”; 11:15—“whose end shall be according to their works”; 2 Tim. 4:14—“Alexander the coppersmith did me much evil: the Lord will render to him according to his works”; Rev. 2:23—“I will give unto each one of you according to your works”; 18:5, 6—“her sins have reached even unto heaven, and God hath remembered her iniquities. Render unto her even as she rendered, and double unto her the double according to her works: in the cup which she mingled, mingle unto her double.” A French Christian replied to the argument of his deistical friend: “Probably you are right; probably you are not immortal; but I am.” This was the doctrine of conditional immortality, the doctrine that only the good survive. We grant that the measure of our faith in immortality is the measure of our fitness for its blessings; but it is not the measure of our possession of immortality. We are immortal beings, whether we believe it or not. The acorn is potentially an oak, but it may never come to its full development. There is a saltless salt, which, though it does not cease to exist, is cast out and trodden under foot of men. Denney, Studies in Theology, 256—“Conditional immortality denies that man can exist after death without being united to Christ by faith. But the immortality of man cannot be something accidental, something appended to his nature, after he believes in Christ. It must be something, at the very lowest, for which his nature is constituted, even if apart from Christ it can never realize itself as it ought.” Broadus, Com. on Mat. 25:46 (page 514)—“He who caused to exist could keep in existence. Mark 9:49—‘Every one shall be salted with fire’—has probably this meaning. Fire is usually destructive; but this unquenchable fire will act like salt, preserving instead of destroying. So Keble, Christian Year, 5th Sunday in Lent, says of the Jews in their present condition: ‘Salted with fire, they seem to show How spirits lost in endless woe May undecaying live. Oh, sickening thought! Yet hold it fast Long as this glittering world shall last, Or sin at heart survive.’ ”

There are two forms of the annihilation theory which are more plausible, and which in recent times find a larger number of advocates, namely:

(a) That the powers of the wicked are gradually weakened, as the natural result of sin, so that they finally cease to be.—We reply, first, that moral evil does not, in this present life, seem to be incompatible with a constant growth of the intellectual powers, at least in certain directions, and we have no reason to believe the fact to be different in the world to come; secondly, that if this theory were true, the greater the sin, the speedier would be the relief from punishment.

This form of the annihilation theory is suggested by Bushnell, in his Forgiveness and Law, 146, 147, and by Martineau, Study, 2:107‐8. Dorner also, in his Eschatology, seems to favor it as one of the possible methods of future punishment. He says: “To the ethical also pertains ontological significance. The ’second death’ may be the dissolving of the soul itself into nothing. Estrangement from God, the source of life, ends in extinction of life. The orthodox talk about demented beings, raging in impotent fury, amounts to the same—annihilation of their human character. Evil is never the substance of the soul,—this remains metaphysically good.” It is argued that even for saved sinners there is a loss. The prodigal regained his father’s favor, but he could not regain his lost patrimony. We cannot get back the lost time, nor the lost growth. Much more, then, in the case of the wicked, will there be perpetual loss. Draper: “At every return to the sun, comets lose a portion of their size and brightness, stretching out until the nucleus loses control, the mass breaks up, and the greater portion navigates the sky, in the shape of disconnected meteorites.” To this argument it is often replied that certain minds grow in their powers, at least in certain directions, in spite of their sin. Napoleon’s military genius, during all his early years, grew with experience. Sloane, in his Life of Napoleon, however, seems to show that the Emperor lost his grip as he went on. Success unbalanced his judgment; he gave way to physical indulgence; his body was not equal to the strain he put upon it; at Waterloo he lost precious moments of opportunity by vacillation and inability to keep awake. There was physical, mental, and moral deterioration. But may this not be the result of the soul’s connection with a body? Satan’s cunning and daring seem to be on the increase from the first mention of him in Scripture to its end. See Princeton Review, 1882:673‐694. Will not this very cunning and daring, however, work its own ruin, and lead Satan to his final and complete destruction? Does not sin blunt the intellect, unsettle one’s sober standards of decision, lead one to prefer a trifling present triumph or pleasure to a permanent good? Gladden, What is Left? 104, 105—“Evil is benumbing and deadening. Selfishness weakens a man’s mental grasp, and narrows his range of vision. The schemer becomes less astute as he grows older; he is morally sure, before he dies, to make some stupendous blunder which even a tyro would have avoided.... The devil, who has sinned longest, must be the greatest fool in the universe, and we need not be at all afraid of him.” To the view that this weakening of powers leads to absolute extinction of being, we oppose the consideration that its award of retribution is glaringly unjust in making the greatest sinner the least sufferer; since to him relief, in the way of annihilation, comes the soonest.

(b) That there is for the wicked, certainly after death, and possibly between death and the judgment, a positive punishment proportioned to their deeds, but that this punishment issues in, or is followed by, annihilation.—We reply first, that upon this view, as upon any theory of annihilation, future punishment is a matter of grace as well as of justice—a notion for which Scripture affords no warrant; secondly, that Scripture not only gives no hint of the cessation of this punishment, but declares in the strongest terms its endlessness.

The second form of the annihilation theory seems to have been held by Justin Martyr (Trypho, Edinb. transl.)—“Some, who have appeared worthy of God, never die; but others are punished so long as God wills them to exist and be punished.” The soul exists because God wills, and no longer than he wills. “Whenever it is necessary that the soul should cease to exist, the spirit of life is removed from it, and there is no more soul, but it goes back to the place from which it was taken.” Schaff, Hist. Christ. Church, 2:608, 609—“Justin Martyr teaches that the wicked or hopelessly impenitent will be raised at the judgment to receive an eternal punishment. He speaks of it in twelve passages: ‘We believe that all who live wickedly and do not repent will be punished in eternal fire.’ Such language is inconsistent with the annihilation theory for which Justin Martyr has been claimed. He does indeed reject the idea of the independent immortality of the soul, and hints at the possible final destruction of the wicked; but he puts that possibility countless ages beyond the final judgment, so that it loses all practical significance.” A modern advocate of this view is White, in his Life in Christ. He favors a conditional immortality, belonging only to those who are joined to Christ by faith; but he makes a retributive punishment and pain fall upon the godless, before their annihilation. The roots of this view lie in a false conception of holiness as a form or manifestation of benevolence, and of punishment as deterrent and preventive instead of vindicative of righteousness. To the minds of its advocates, extinction of being is a comparative blessing; and they, for this reason, prefer it to the common view. See Whiton, Is Eternal Punishment Endless? A view similar to that which we are opposing is found in Henry Drummond, Natural Law in the Spiritual World. Evil is punished by its own increase. Drummond, however, leaves no room for future life or for future judgment in the case of the unregenerate. See reviews of Drummond, in Watts, New Apologetic, 332; and in Murphy, Nat. Selection and Spir. Freedom, 19‐21, 77‐124. While Drummond is an annihilationist, Murphy is a restorationist. More rational and Scriptural than either of these is the saying of Tower: “Sin is God’s foe. He does not annihilate it, but he makes it the means of displaying his holiness; as the Romans did not slay their captured enemies, but made them their servants.” The terms αἰών and αἰώνιος, which we have still to consider, afford additional Scripture testimony against annihilation. See also the argument from the divine justice, pages 1046‐1051; article on the Doctrine of Extinction, in New Englander, March, 1879:201‐224; Hovey, Manual of Theology and Ethics, 153‐168; J. S. Barlow, Endless Being; W. H. Robinson, on Conditional Immortality, in Report of Baptist Congress for 1886.

Since neither one of these two forms of the annihilation theory is Scriptural or rational, we avail ourselves of the evolutionary hypothesis as throwing light upon the problem. Death is not degeneracy ending in extinction, nor punishment ending in extinction,—it is atavism that returns, or tends to return, to the animal type. As moral development is from the brute to man, so abnormal development is from man to the brute.

Lord Byron: “All suffering doth destroy, or is destroyed.” This is true, not of man’s being, but of his well being. Ribot, Diseases of the Will, 115—“Dissolution pursues a regressive course from the more voluntary and more complex to the less voluntary and more simple, that is to say, toward the automatic. One of the first signs of mental impairment is incapacity for sustained attention. Unity, stability, power, have ceased, and the end is extinction of the will.” We prefer to say, loss of the freedom of the will. On the principle of evolution, abuse of freedom may result in reversion to the brute, annihilation not of existence but of higher manhood, punishment from within rather than from without, eternal penalty in the shape of eternal loss. Mat. 24:13—“he that endureth to the end, the same shall be saved”—has for its parallel passage Luke 21:19—“In your patience ye shall win your souls,” i. e., shall by free will get possession of your own being. Losing one’s soul is just the opposite, namely, losing one’s free will, by disuse renouncing freedom, becoming a victim of habit, nature, circumstance, and this is the cutting off and annihilation of true manhood. “To be in hell is to drift; to be in heaven is to steer” (Bernard Shaw). In John 15:2 Christ says of all men—the natural branches of the vine—“Every branch in me that beareth not fruit, he taketh it away”; Ps. 49:20—“Man that is in honor, and understandeth not, Is like the beasts that perish”; Rev. 22:15—“Without are the dogs.” In heathen fable men were turned into beasts, and even into trees. The story of Circe is a parable of human fate,—men may become apes, tigers, or swine. They may lose their higher powers of consciousness and will. By perpetual degradation they may suffer eternal punishment. All life that is worthy of the name may cease, while still existence of a low animal type is prolonged. We see precisely these results of sin in this world. We have reason to believe that the same laws of development will operate in the world to come. McConnell, Evolution of Immortality, 85‐95, 99, 124, 180—“Immortality, or survival after death, depends upon man’s freeing himself from the law which sweeps away the many, and becoming an individual (indivisible) that is fit to survive. The individual must become stronger than the species. By using will aright, he lays hold of the infinite Life, and becomes one who, like Christ, has ‘life in himself’ (John 5:26). Gravitation and chemical affinity had their way in the universe until they were arrested and turned about in the interest of life. Overproduction, death, and the survival of the fittest, had their ruthless sway until they were reversed in the interest of affection. The supremacy of the race at the expense of the individual we may expect to continue until something in the individual comes to be of more importance than that law, and no longer.... Goodness can arrest and turn back for nations the primal law of growth, vigor, and decline. Is it too much to believe that it may do the same for an individual man?... Life is a thing to be achieved. At every step there are a thousand candidates who fail, for one that attains.... Until moral sensibility becomes self‐conscious, all question of personal immortality becomes irrelevant, because there is, accurately speaking, no personality to be immortal. Up to that point the individual living creature, whether in human form or not, falls short of that essential personality for which eternal life can have any meaning.” But how about children who never come to moral consciousness? McConnell appeals to heredity. The child of one who has himself achieved immortality may also prove to be immortal. But is there no chance for the children of sinners? The doctrine of McConnell leans toward the true solution, but it is vitiated by the belief that individuality is a transient gift which only goodness can make permanent. We hold on the other hand that this gift of God is “without repentance” (Rom. 11:29), and that no human being can lose life, except in the sense of losing all that makes life desirable.

B. Punishment after death excludes new probation and ultimate restoration of the wicked.

Some have maintained the ultimate restoration of all human beings, by appeal to such passages as the following: Mat. 19:28; Acts 3:21; Eph. 1:9, 10.

Mat. 19:28—“in the regeneration when the Son of man shall sit on the throne of his glory”; Acts 3:21—Jesus, “whom the heaven must receive until the times of restoration of all things”; 1 Cor. 15:26—“The last enemy that shall be abolished is death”; Eph. 1:9, 10—“according to his good pleasure which he purposed in him unto a dispensation of the fulness of the times, to sum up all things in Christ, the things in the heavens, and the things upon the earth”; Phil. 2:10, 11—“that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father”; 2 Pet. 3:9, 13—“not wishing that any should perish, but that all should come to repentance ... But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness.” Robert Browning: “That God, by God’s own ways occult, May—doth, I will believe—bring back All wanderers to a single track.” B. W. Lockhart: “I must believe that evil is essentially transient and mortal, or alter my predicates of God. And I must believe in the ultimate extinction of that personality whom the power of God cannot sometime win to goodness. The only alternative is the termination of a wicked life either through redemption or through extinction.” Mulford, Republic of God, claims that the soul’s state cannot be fixed by any event, such as death, outside of itself. If it could, the soul would exist, not under a moral government, but under fate, and God himself would be only another name for fate. The soul carries its fate, under God, in its power of choice; and who dares to say that this power to choose the good ceases at death? For advocacy of a second probation for those who have not consciously rejected Christ in this life, see Newman Smyth’s edition of Dorner’s Eschatology. For the theory of restoration, see Farrar, Eternal Hope; Birks, Victory of Divine Goodness; Jukes, Restitution of All Things; Delitzsch, Bib. Psychologie, 469‐476; Robert Browning, Apparent Failure; Tennyson, In Memoriam, § liv. Per contra, see Hovey, Bib. Eschatology, 95‐144. See also, Griffith‐Jones, Ascent through Christ, 406‐440.

(a) These passages, as obscure, are to be interpreted in the light of those plainer ones which we have already cited. Thus interpreted, they foretell only the absolute triumph of the divine kingdom, and the subjection of all evil to God.

The true interpretation of the passages above mentioned is indicated in Meyer’s note on Eph. 1:9, 10—this namely, that “the allusion is not to the restoration of fallen individuals, but to the restoration of universal harmony, implying that the wicked are to be excluded from the kingdom of God.” That there is no allusion to a probation after this life, is clear from Luke 16:19‐31—the parable of the rich man and Lazarus. Here penalty is inflicted for the sins done “in thy lifetime” (v. 25); this penalty is unchangeable—“there is a great gulf fixed” (v. 26); the rich man asks favors for his brethren who still live on the earth, but none for himself (v. 27, 28). John 5:25‐29—“The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. For as the Father hath life in himself, even so gave he to the Son also to have life in himself: and he gave him authority to execute judgment, because he is a son of man. Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, until the resurrection of judgment”—here it is declared that, while for those who have done good there is a resurrection of life, there is for those who have done ill only a resurrection of judgment. John 8:21, 24—“shall die in your sin: whither I go, ye cannot come ... except ye believe that I am he, ye shall die in your sins”—sayings which indicate finality in the decisions of this life. Orr, Christian View of God and the World, 243—“Scripture invariably represents the judgment as proceeding on the data of this life, and it concentrates every ray of appeal into the present.” John 9:4—“We must work the works of him that sent me, while it is day: the night cometh __ when no man can work”—intimates that there is no opportunity to secure salvation after death. The Christian hymn writer has caught the meaning of Scripture, when he says of those who have passed through the gate of death: “Fixed in an eternal state, They have done with all below; We a little longer wait; But how little, none can know.”

(b) A second probation is not needed to vindicate the justice or the love of God, since Christ, the immanent God, is already in this world present with every human soul, quickening the conscience, giving to each man his opportunity, and making every decision between right and wrong a true probation. In choosing evil against their better judgment even the heathen unconsciously reject Christ. Infants and idiots, as they have not consciously sinned, are, as we may believe, saved at death by having Christ revealed to them and by the regenerating influence of his Spirit.

Rom. 1:18‐28—there is probation under the light of nature as well as under the gospel, and under the law of nature as well as under the gospel men may be given up “unto a reprobate mind”; 2:6‐16—Gentiles shall be judged, not by the gospel, but by the law of nature, and shall “perish without the law ... in the day when God shall judge the secrets of men.” 2 Cor. 5:10—“For we must all be made manifest before the judgment‐seat of Christ; [not that each may have a new opportunity to secure salvation, but] that each one may receive the things done in the body, according to what he hath done, whether it be good or bad”; Heb. 6:8—“whose end is to be burned”—not to be quickened again; 9:27—“And inasmuch as it is appointed unto men once to die, and after this cometh [not a second probation, but] judgment.” Luckock, Intermediate State, 22—“In Heb. 9:27, the word ‘judgment’ has no article. The judgment alluded to is not the final or general judgment, but only that by which the place of the soul is determined in the Intermediate State.” Denney, Studies in Theology, 243—“In Mat. 25, our Lord gives a pictorial representation of the judgment of the heathen. All nations—all the Gentiles—are gathered before the King; and their destiny is determined, not by their conscious acceptance or rejection of the historical Savior, but by their unconscious acceptance or rejection of him in the persons of those who needed services of love.... This does not square with the idea of a future probation. It rather tells us plainly that men may do things of final and decisive import in this life, even if Christ is unknown to them.... The real argument against future probation is that it depreciates the present life, and denies the infinite significance that, under all conditions, essentially and inevitably belongs to the actions of a self‐conscious moral being. A type of will may be in process of formation, even in a heathen man, on which eternal issues depend.... Second probation lowers the moral tone of the spirit. The present life acquires a relative unimportance. I dare not say that if I forfeit the opportunity the present life gives me I shall ever have another, and therefore I dare not say so to another man.” For an able review of the Scripture testimony against a second probation, see G. F. Wright, Relation of Death to Probation, iv. Emerson, the most recent advocate of restorationism, in his Doctrine of Probation Examined, 42, is able to evade these latter passages only by assuming that they are to be spiritually interpreted, and that there is to be no literal outward day of judgment—an error which we have previously discussed and refuted,—see pages 1024, 1025.

(c) The advocates of universal restoration are commonly the most strenuous defenders of the inalienable freedom of the human will to make choices contrary to its past character and to all the motives which are or can be brought to bear upon it. As a matter of fact, we find in this world that men choose sin in spite of infinite motives to the contrary. Upon the theory of human freedom just mentioned, no motives which God can use will certainly accomplish the salvation of all moral creatures. The soul which resists Christ here may resist him forever.

Emerson, in the book just referred to, says: “The truth that sin is in its permanent essence a free choice, however for a time it may be held in mechanical combination with the notion of moral opportunity arbitrarily closed, can never mingle with it, and must in the logical outcome permanently cast it off. Scripture presumes and teaches the constant capability of souls to obey as well as to be disobedient.” Emerson is correct. If the doctrine of the unlimited ability of the human will be a true one, then restoration in the future world is possible. Clement and Origen founded on this theory of will their denial of future punishment. If will be essentially the power of contrary choice, and if will may act independently of all character and motive, there can be no objective certainty that the lost will remain sinful. In short, there can be no finality, even to God’s allotments, nor is any last judgment possible. Upon this view, regeneration and conversion are as possible at any time in the future as they are to‐day. But those who hold to this defective philosophy of the will should remember that unlimited freedom is unlimited freedom to sin, as well as unlimited freedom to turn to God. If restoration is possible, endless persistence in evil is possible also; and this last the Scripture predicts. Whittier: “What if thine eye refuse to see, Thine ear of heaven’s free welcome fail, And thou a willing captive be, Thyself thine own dark jail?” Swedenborg says that the man who obstinately refuses the inheritance of the sons of God is allowed the pleasures of the beast, and enjoys in his own low way the hell to which he has confined himself. Every occupant of hell prefers it to heaven. Dante, Hell, iv—“All here together come from every clime, And to o’erpass the river are not loth, For so heaven’s justice goads them on, that fear Is turned into desire. Hence never passed good spirit.” The lost are Heautoutimoroumenoi, or self‐tormentors, to adopt the title of Terence’s play. See Whedon, in Meth. Quar. Rev., Jan. 1884; Robbins, in Bib. Sac., 1881:460‐507. Denney, Studies in Theology, 255—“The very conception of human freedom involves the possibility of its permanent misuse, or of what our Lord himself calls ‘eternal sin’ (Mark 3:29).” Shedd, Dogm. Theology, 2:699—“Origen’s restorationism grew naturally out of his view of human liberty”—the liberty of indifference—“endless alternations of falls and recoveries, of hells and heavens; so that practically he taught nothing but a hell.” J. C. Adams, The Leisure of God: “It is lame logic to maintain the inviolable freedom of the will, and at the same time insist that God can, through his ample power, through protracted punishment, bring the soul into a disposition which it does not wish to feel. There is no compulsory holiness possible. In our Civil War there was some talk of ‘compelling men to volunteer,’ but the idea was soon seen to involve a self‐contradiction.”

(d) Upon the more correct view of the will which we have advocated, the case is more hopeless still. Upon this view, the sinful soul, in its very sinning, gives to itself a sinful bent of intellect, affection, and will; in other words, makes for itself a character, which, though it does not render necessary, yet does render certain, apart from divine grace, the continuance of sinful action. In itself it finds a self‐formed motive to evil strong enough to prevail over all inducements to holiness which God sees it wise to bring to bear. It is in the next world, indeed, subjected to suffering. But suffering has in itself no reforming power. Unless accompanied by special renewing influences of the Holy Spirit, it only hardens and embitters the soul. We have no Scripture evidence that such influences of the Spirit are exerted, after death, upon the still impenitent; but abundant evidence, on the contrary, that the moral condition in which death finds men is their condition forever.

See Bushnell’s “One Trial Better than Many,” in Sermons on Living Subjects; also see his Forgiveness and Law, 146, 147. Bushnell argues that God would give us fifty trials, if that would do us good. But there is no possibility of such result. The first decision adverse to God renders it more difficult to make a right decision upon the next opportunity. Character tends to fixity, and each new opportunity may only harden the heart and increase its guilt and condemnation. We should have no better chance of salvation if our lives were lengthened to the term of the sinners before the flood. Mere suffering does not convert the soul; see Martineau, Study, 2:100. A life of pain did not make Blanco White a believer; see Mozley, Hist. and Theol. Essays, vol. 2, essay 1. Edward A. Lawrence, Does Everlasting Punishment Last Forever?—“If the deeds of the law do not justify here, how can the penalties of the law hereafter? The pain from a broken limb does nothing to mend the break, and the suffering from disease does nothing to cure it. Penalty pays no debts,—it only shows the outstanding and unsettled accounts.” If the will does not act without motive, then it is certain that without motives men will never repent. To an impenitent and rebellious sinner the motive must come, not from within, but from without. Such motives God presents by his Spirit in this life; but when this life ends and God’s Spirit is withdrawn, no motives to repentance will be presented. The soul’s dislike for God will issue only in complaint and resistance. Shakespeare, Hamlet, 3:4—“Try what repentance can? what can it not? Yet what can it, when one cannot repent?” Marlowe, Faustus: “Hell hath no limits, nor is circumscribed In one self place; for where we are is hell, And where hell is, there we must ever be.” The pressure of the atmosphere without is counteracted by the resistance of the atmosphere within the body. So God’s life within is the only thing that can enable us to bear God’s afflictive dispensations without. Without God’s Spirit to inspire repentance the wicked man in this world never feels sorrow for his deeds, except as he realizes their evil consequences. Physical anguish and punishment inspire hatred, not of sin, but of the effects of sin. The remorse of Judas induced confession, but not true repentance. So in the next world punishment will secure recognition of God and of his justice, on the part of the transgressor, but it will not regenerate or save. The penalties of the future life will be no more effectual to reform the sinner than were the invitations of Christ and the strivings of the Holy Spirit in the present life. The transientness of good resolves which are forced out of us by suffering is illustrated by the old couplet: “The devil was sick,—the devil a monk would be; The devil got well,—the devil a monk was he.” Charles G. Sewall: “Paul Lester Ford, the novelist, was murdered by his brother Malcolm, because the father of the two brothers had disinherited the one who committed the crime. Has God the right to disinherit any one of his children? We answer that God disinherits no one. Each man decides for himself whether he will accept the inheritance. It is a matter of character. A father cannot give his son an education. The son may play truant and throw away his opportunity. The prodigal son disinherited himself. Heaven is not a place,—it is a way of living, a condition of being. If you have a musical ear, I will admit you to a lovely concert. If you have not a musical ear, I may give you a reserved seat and you will hear no melody. Some men fail of salvation because they have no taste for it and will not have it.” The laws of God’s universe are closing in upon the impenitent sinner, as the iron walls of the mediæval prison closed in night by night upon the victim,—each morning there was one window less, and the dungeon came to be a coffin. In Jean Ingelow’s poem “Divided,” two friends, parted by a little rivulet across which they could clasp hands, walk on in the direction in which the stream is flowing, till the rivulet becomes a brook, and the brook a river, and the river an arm of the sea across which no voice can be heard and there is no passing. By constant neglect to use our opportunity, we lose the power to cross from sin to righteousness, until between the soul and God “there is a great gulf fixed” (Luke 16:26). John G. Whittier wrote within a twelvemonth of his death: “I do believe that we take with us into the next world the same freedom of will we have here, and that there, as here, he that turns to the Lord will find mercy; that God never ceases to follow his creatures with love, and is always ready to hear the prayer of the penitent. But I also believe that now is the accepted time, and that he who dallies with sin may find the chains of evil habit too strong to break in this world or the other.” And the following is the Quaker poet’s verse: “Though God be good and free be heaven, Not force divine can love compel; And though the song of sins forgiven Might sound through lowest hell, The sweet persuasion of his voice Respects the sanctity of will. He giveth day; thou hast thy choice To walk in darkness still.” Longfellow, Masque of Pandora: “Never by lapse of time The soul defaced by crime Into its former self returns again; For every guilty deed Holds in itself the seed Of retribution and undying pain. Never shall be the loss Restored, till Helios Hath purified them with his heavenly fires; Then what was lost is won, And the new life begun, Kindled with nobler passions and desires.” Seth, Freedom as Ethical Postulate, 42—“Faust’s selling his soul to Mephistopheles, and signing the contract with his life’s blood, is no single transaction, done deliberately, on one occasion; rather, that is the lurid meaning of a life which consists of innumerable individual acts,—the life of evil means that.” See John Caird, Fundamental Ideas of Christianity, 2:88; Crane, Religion of To‐ morrow, 315.

(e) The declaration as to Judas, in Mat. 26:24, could not be true upon the hypothesis of a final restoration. If at any time, even after the lapse of ages, Judas be redeemed, his subsequent infinite duration of blessedness must outweigh all the finite suffering through which he has passed. The Scripture statement that “good were it for that man if he had not been born” must be regarded as a refutation of the theory of universal restoration.

Mat. 26:24—“The Son of man goeth, even as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born.” G. F. Wright, Relation of Death to Probation: “As Christ of old healed only those who came or were brought to him, so now he waits for the coöperation of human agency. God has limited himself to an orderly method in human salvation. The consuming missionary zeal of the apostles and the early church shows that they believed the decisions of this life to be final decisions. The early church not only thought the heathen world would perish without the gospel, but they found a conscience in the heathen answering to this belief. The solicitude drawn out by this responsibility for our fellows may be one means of securing the moral stability of the future. What is bound on earth is bound in heaven; else why not pray for the wicked dead?” It is certainly a remarkable fact, if this theory be true, that we have in Scripture not a single instance of prayer for the dead. The apocryphal 2 Maccabees 12:39 sq. gives an instance of Jewish prayer for the dead. Certain who were slain had concealed under their coats things consecrated to idols. Judas and his host therefore prayed that this sin might be forgiven to the slain, and they contributed 2,000 drachmas of silver to send a sin offering for them to Jerusalem. So modern Jews pray for the dead; see Luckock, After Death, 54‐66—an argument for such prayer. John Wesley, Works, 9:55, maintains the legality of prayer for the dead. Still it is true that we have no instance of such prayer in canonical Scriptures. Ps. 132:1—“Jehovah, remember for David All his affliction”—is not a prayer for the dead, but signifies: “Remember for David”, so as to fulfil thy promise to him, “all his anxious cares”—with regard to the building of the temple; the psalm having been composed, in all probability, for the temple dedication. Paul prays that God will “grant mercy to the house of Onesiphorus” (2 Tim. 1:16), from which it has been unwarrantably inferred that Onesiphorus was dead at the time of the apostle’s writing; but Paul’s further prayer in verse 18—“the Lord grant unto him to find mercy of the Lord in that day”—seems rather to point to the death of Onesiphorus as yet in the future. Shedd, Dogm. Theology, 2:715 note—“Many of the arguments constructed against the doctrine of endless punishment proceed upon the supposition that original sin, or man’s evil inclination, is the work of God: that because man is born in sin (Ps. 51:5), he was created in sin. All the strength and plausibility of John Foster’s celebrated letter lies in the assumption that the moral corruption and impotence of the sinner, whereby it is impossible to save himself from eternal death, is not self‐ originated and self‐determined, but infused by his Maker. ‘If,’ says he, ‘the very nature of man, as created by the Sovereign Power, be in such desperate disorder that there is no possibility of conversion or salvation except in instances where that Power interposes with a special and redeeming efficacy, how can we conceive that the main portion of the race, thus morally impotent (that is, really and absolutely impotent), will be eternally punished for the inevitable result of this moral impotence?’ If this assumption of concreated depravity and impotence is correct, Foster’s objection to eternal retribution is conclusive and fatal.... Endless punishment supposes the freedom of the human will, and is impossible without it. Self‐determination runs parallel with hell.” The theory of a second probation, as recently advocated, is not only a logical result of that defective view of the will already mentioned, but it is also in part a consequence of denying the old orthodox and Pauline doctrine of the organic unity of the race in Adam’s first transgression. New School Theology has been inclined to deride the notion of a fair probation of humanity in our first father, and of a common sin and guilt of mankind in him. It cannot find what it regards as a fair probation for each individual since that first sin; and the conclusion is easy that there must be such a fair probation for each individual in the world to come. But we may advise those who take this view to return to the old theology. Grant a fair probation for the whole race already passed, and the condition of mankind is no longer that of mere unfortunates unjustly circumstanced, but rather that of beings guilty and condemned, to whom present opportunity, and even present existence, is a matter of pure grace,—much more the general provision of a salvation, and the offer of it to any human soul. This world is already a place of second probation; and since the second probation is due wholly to God’s mercy, no probation after death is needed to vindicate either the justice or the goodness of God. See Kellogg, in Presb. Rev., April, 1885:226‐256; Cremer, Beyond the Grave, preface by A. A. Hodge, xxxvi sq.; E. D. Morris, Is There Salvation After Death? A. H. Strong, on The New Theology, in Bap. Quar. Rev., Jan. 1888,—reprinted in Philosophy and Religion, 164‐179.

C. Scripture declares this future punishment of the wicked to be eternal.

It does this by its use of the terms αἰών, αἰώνιος.—Some, however, maintain that these terms do not necessarily imply eternal duration. We reply:

(a) It must be conceded that these words do not etymologically necessitate the idea of eternity; and that, as expressing the idea of “age‐long,” they are sometimes used in a limited or rhetorical sense.

2 Tim. 1:9—“his own purpose and grace, which was given us in Christ Jesus before times eternal”—but the past duration of the world is limited; Heb. 9:26—“now once at the end of the ages hath he been manifested”—here the αἰῶνες have an end; Tit. 1:2—“eternal life ... promised before times eternal”; but here there may be a reference to the eternal covenant of the Father with the Son; Jer. 31:3—“I have loved thee with an everlasting love” = a love which antedated time; Rom. 16:25, 26—“the mystery which hath been kept in silence through times eternal ... according to the commandment of the eternal God”—here “eternal” is used in the same verse in two senses. It is argued that in Mat. 25:46—“these shall go away into eternal punishment”—the word “eternal” may be used in the narrower sense. Arthur Chambers, Our Life after Death, 222‐236—“In Mat. 13:39—‘the harvest is the end of the αἰών,’ and in 2 Tim. 4:10—‘Demas forsook me, having loved this present αἰών’—the word αἰών clearly implies limitation of time. Why not take the word αἰών in this sense in Mark 3:29—‘hath never forgiveness, but is guilty of an eternal sin’? We must not translate αἰών by ‘world,’ and so express limitation, while we translate αἰώνιος by ‘eternal,’ and so express endlessness which excludes limitation; cf. Gen. 13:15—‘all the land which thou seest, to thee will I give it, and to thy seed forever’; Num. 25:13—‘it shall be unto him [Phinehas], and to his seed after him, the covenant of an everlasting priesthood’; Josh. 24:2—‘your fathers dwelt of old time [from eternity] beyond the River’; Deut. 23:3—‘An Ammonite or a Moabite shall not enter ... into the assembly of Jehovah for ever’; Ps. 24:7, 8—‘be ye lifted up, ye everlasting doors.’ ”

(b) They do, however, express the longest possible duration of which the subject to which they are attributed is capable; so that, if the soul is immortal, its punishment must be without end.

Gen. 49:26—“the everlasting hills”; 17:8, 13—“I will give unto thee ... all the land of Canaan, for an everlasting possession ... my covenant [of circumcision] shall be in your flesh for an everlasting covenant”; Ex. 21:6—“he [the slave] shall serve him [his master] for ever”; 2 Chron. 6:2—“But I have built thee an house of habitation, and a place for thee to dwell in for ever”—of the temple at Jerusalem; Jude 6, 7—“angels ... he hath kept in everlasting bonds under darkness unto the judgment of the great day. Even as Sodom and Gomorrah ... are set forth as an example, suffering the punishment of eternal fire”—here in Jude 6, bonds which endure only to the judgment day are called ἀϊδίοις (the same word which is used in Rom. 1:20—“his everlasting power and divinity”), and fire which lasts only till Sodom and Gomorrah are consumed is called αἰωνίον. Shedd, Dogm. Theology, 2:687—“To hold land forever is to hold it as long as grass grows and water runs, i. e., as long as this world or æon endures.” In all the passages cited above, the condition denoted by αἰώνιος lasts as long as the object endures of which it is predicated. But we have seen (pages 982‐998) that physical death is not the end of man’s existence, and that the soul, made in the image of God, is immortal. A punishment, therefore, that lasts as long as the soul, must be an everlasting punishment. Another interpretation of the passages in Jude is, however, entirely possible. It is maintained by many that the “everlasting bonds” of the fallen angels do not cease at the judgment, and that Sodom and Gomorrah suffer “the punishment __ of eternal fire” in the sense that their condemnation at the judgment will be a continuation of that begun in the time of Lot (see Mat. 10:15—“It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city”).

(c) If, when used to describe the future punishment of the wicked, they do not declare the endlessness of that punishment, there are no words in the Greek language which could express that meaning.

C. F. Wright, Relation of Death to Probation: “The Bible writers speak of eternity in terms of time, and make the impression more vivid by reduplicating the longest time‐words they had [e. g., εἰς τοὺς αἰῶνας τῶν αἰώνων = ‘unto the ages of the ages’]. Plato contrasts χρόνος and αἰών, as we do time and eternity, and Aristotle says that eternity [αἰών] belongs to God.... The Scriptures have taught the doctrine of eternal punishment as clearly as their general style allows.” The destiny of lost men is bound up with the destiny of evil angels in Mat. 25:41—“Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels.” If the latter are hopelessly lost, then the former are hopelessly lost also.

(d) In the great majority of Scripture passages where they occur, they have unmistakably the signification “everlasting.” They are used to express the eternal duration of God, the Father, Son, and Holy Spirit (Rom. 16:26; 1 Tim. 1:17; Heb. 9:14; Rev. 1:18); the abiding presence of the Holy Spirit with all true believers (John 14:17); and the endlessness of the future happiness of the saints (Mat. 19:29; John 6:54, 58; 2 Cor. 9:9).

Rom. 16:26—“the commandment of the eternal God”; 1 Tim. 1:17—“Now unto the King eternal, incorruptible, invisible, the only God, be honor and glory for ever and ever”; Heb. 9:14—“the eternal Spirit”; Rev. 1:17, 18—“I am the first and the last, and the Living one; and I was dead, and behold, I am alive for evermore”; John 14:16, 17—“And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever, even the Spirit of truth”; Mat. 19:29—“every one that hath left houses, or brethren, or sisters ... for my name’s sake, shall receive a hundredfold, and shall inherit eternal life”; John 6:54, 58—“He that eateth my flesh and drinketh my blood hath eternal life.... he that eateth this bread shall live for ever”; 2 Cor. 9:9—“His righteousness abideth for ever”; cf. Dan. 7:18—“But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.” Everlasting punishment is sometimes said to be the punishment which takes place in, and belongs to, an αἰών, with no reference to duration. But President Woolsey declares, on the other hand, that “αἰώνιος cannot denote ‘pertaining to an αἰών, or world period.’ ” The punishment of the wicked cannot cease, any more than Christ can cease to live, or the Holy Spirit to abide with believers; for all these are described in the same terms; “αἰώνιος is used in the N. T. 66 times,—51 times of the happiness of the righteous, 2 times of the duration of God and his glory, 6 times where there is no doubt as to its meaning ‘eternal,’ 7 times of the punishment of the wicked; αἰών is used 95 times,—55 times of unlimited duration, 31 times of duration that has limits, 9 times to denote the duration of future punishment.” See Joseph Angus, in Expositor, Oct. 1887:274‐286.

(e) The fact that the same word is used in Mat. 25:46 to describe both the sufferings of the wicked and the happiness of the righteous shows that the misery of the lost is eternal, in the same sense as the life of God or the blessedness of the saved.

Mat. 25:46—“And these shall go away into eternal punishment: but the righteous into eternal life.” On this passage see Meyer: “The absolute idea of eternity, in respect to the punishments of hell, is not to be set aside, either by an appeal to the popular use of αἰώνιος, or by an appeal to the figurative term ‘fire’; to the incompatibility of the idea of the eternal with that of moral evil and its punishment, or to the warning design of the representation; but it stands fast exegetically, by means of the contrasted ζωὴν αἰώνιον, which signifies the endless Messianic life.”

(f) Other descriptions of the condemnation and suffering of the lost, excluding, as they do, all hope of repentance or forgiveness, render it certain that αἰών and αἰώνιος, in the passages referred to, describe a punishment that is without end.

Mat. 12:31, 32—“Every sin and blasphemy shall be forgiven unto men; but the blasphemy against the Spirit shall not be forgiven.... it shall not be forgiven him, neither in this world, nor in that which is to come”; 25:10—“and the door was shut”; Mark 3:29—“whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin”; 9:43, 48—“to go into hell, into the unquenchable fire ... where their worm dieth not, and the fire is not quenched”—not the dying worm but the undying worm; not the fire that is quenched, but the fire that is unquenchable; Luke 3:17—“the chaff he will burn up with unquenchable fire”; 16:26—“between us and you there is a great gulf fixed, that they that would pass from hence to you may not be able, and that none may cross over from thence to us”; John 3:36—“he that obeyeth not the Son shall not see life, but the wrath of God abideth on him.” Review of Farrar’s Eternal Hope, in Bib. Sac., Oct. 1878:782—“The original meaning of the English word ‘hell’ and ‘damn’ was precisely that of the Greek words for which they stand. Their present meaning is widely different, but from what did it arise? It arose from the connotation imposed upon these words by the impression the Scriptures made on the popular mind. The present meaning of these words is involved in the Scripture, and cannot be removed by any mechanical process. Change the words, and in a few years ‘judge’ will have in the Bible the same force that ‘damn’ has at present. In fact, the words were not mistranslated, but the connotation of which Dr. Farrar complains has come upon them since, and that through the Scriptures. This proves what the general impression of Scripture upon the mind is, and shows how far Dr. Farrar has gone astray.”

(g) While, therefore, we grant that we do not know the nature of eternity, or its relation to time, we maintain that the Scripture representations of future punishment forbid both the hypothesis of annihilation, and the hypothesis that suffering will end in restoration. Whatever eternity may be, Scripture renders it certain that after death there is no forgiveness.

We regard the argument against endless punishment drawn from αἰών and αἰώνιος as a purely verbal one which does not touch the heart of the question at issue. We append several utterances of its advocates. The Christian Union: “Eternal punishment is punishment in eternity, not throughout eternity; as temporal punishment is punishment in time, not throughout time.” Westcott: “Eternal life is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them to realities of another order.” Farrar holds that ἀΐδιος, “everlasting”, which occurs but twice in the N. T. (Rom. 1:20 and Jude 6), is not a synonym of αἰώνιος, “eternal”, but the direct antithesis of it; the former being the unrealizable conception of endless time, and the latter referring to a state from which our imperfect human conception of time is absolutely excluded. Whiton, Gloria Patri, 145, claims that the perpetual immanence of God in conscience makes recovery possible after death; yet he speaks of the possibility that in the incorrigible sinner conscience may become extinct. To all these views we may reply with Schaff, Ch. History, 2:66—“After the general judgment we have nothing revealed but the boundless prospect of æonian life and æonian death.... Everlasting punishment of the wicked always was and always will be the orthodox theory.” For the view that αἰών and αἰώνιος are used in a limited sense, see De Quincey, Theological Essays, 1:126‐146; Maurice, Essays, 436; Stanley, Life and Letters, 1:485‐488; Farrar, Eternal Hope, 200; Smyth, Orthodox Theology of To‐day, 118‐123; Chambers, Life after Death; Whiton, Is Eternal Punishment Endless? For the common orthodox view, see Fisher and Tyler, in New Englander, March, 1878; Gould, in Bib. Sac., 1880:212‐248; Princeton Review, 1873:620; Shedd, Doctrine of Endless Punishment, 12‐117; Broadus, Com. on Mat. 25:45.

D. This everlasting punishment of the wicked is not inconsistent with God’s justice, but is rather a revelation of that justice.

(a) We have seen in our discussion of Penalty (pages 652‐656) that its object is neither reformatory nor deterrent, but simply vindicatory; in other words, that it primarily aims, not at the good of the offender, nor at the welfare of society, but at the vindication of law. We have also seen (pages 269, 291) that justice is not a form of benevolence, but is the expression and manifestation of God’s holiness. Punishment, therefore, as the inevitable and constant reaction of that holiness against its moral opposite, cannot come to an end until guilt and sin come to an end.

The fundamental error of Universalism is its denial that penalty is vindicatory, and that justice is distinct from benevolence. See article on Universalism, in Johnson’s Cyclopædia: “The punishment of the wicked, however severe or terrible it may be, is but a means to a beneficent end; not revengeful, but remedial; not for its own sake, but for the good of those who suffer its infliction.” With this agrees Rev. H. W. Beecher: “I believe that punishment exists, both here and hereafter; but it will not continue after it ceases to do good. With a God who could give pain for pain’s sake, this world would go out like a candle.” But we reply that the doctrine of eternal punishment is not a doctrine of “pain for pain’s sake,” but of pain for holiness’ sake. Punishment could have no beneficial effect upon the universe, or even upon the offender, unless it were just and right in itself. And if just and right in itself, then the reason for its continuance lies, not in any benefit to the universe, or to the sufferer, to accrue therefrom. F. L. Patton, in Brit. and For. Ev. Rev., Jan. 1878:126‐139, on the Philosophy of Punishment—“If the Universalist’s position were true, we should expect to find some manifestations of love and pity and sympathy in the infliction of the dreadful punishments of the future. We look in vain for this, however. We read of God’s anger, of his judgments, of his fury, of his taking vengeance; but we get no hint, in any passage which describes the sufferings of the next world, that they are designed to work the redemption and recovery of the soul. If the punishments of the wicked were chastisements, we should expect to see some bright outlook in the Bible‐picture of the place of doom. A gleam of light, one might suppose, might make its way from the celestial city to this dark abode. The sufferers would catch some sweet refrain of heavenly music which would be a promise and prophecy of a far‐off but coming glory. But there is a finality about the Scripture statements as to the condition of the lost, which is simply terrible.” The reason for punishment lies not in the benevolence, but in the holiness, of God. That holiness reveals itself in the moral constitution of the universe. It makes itself felt in conscience—imperfectly here, fully hereafter. The wrong merits punishment. The right binds, not because it is the expedient, but because it is the very nature of God. “But the great ethical significance of this word right will not be known,” (we quote again from Dr. Patton,) “its imperative claims, its sovereign behests, its holy and imperious sway over the moral creation will not be understood, until we witness, during the lapse of the judgment hours, the terrible retribution which measures the ill‐ desert of wrong.” When Dr. Johnson seemed overfearful as to his future, Boswell said to him: “Think of the mercy of your Savior.” “Sir,” replied Johnson, “my Savior has said that he will place some on his right hand, and some on his left.” A Universalist during our Civil War announced his conversion to Calvinism, upon the ground that hell was a military necessity. “In Rom. 12:19, ‘vengeance,’ ἐκδίκησις, means primarily ‘vindication.’ God will show to the sinner and to the universe that the apparent prosperity of evil was a delusion and a snare” (Crane, Religion of To‐morrow, 319 note). That strange book, Letters from Hell, shows how memory may increase our knowledge of past evil deeds, but may lose the knowledge of God’s promises. Since we retain most perfectly that which has been the subject of most constant thought, retribution may come to us through the operation of the laws of our own nature. Jackson, James Martineau, 193‐195—“Plato holds that the wise transgressor will seek, not shun, his punishment. James Martineau painted a fearful picture of the possible lashing of conscience. He regarded suffering for sin, though dreadful, yet as altogether desirable, not to be asked reprieve from, but to be prayed for: ‘Smite, Lord; for thy mercy’s sake, spare not!’ The soul denied such suffering is not favored, but defrauded. It learns the truth of its condition, and the truth and the right of the universe are vindicated.” The Connecticut preacher said: “My friends, some believe that all will be saved; but we hope for better things. Chaff and wheat are not to be together always. One goes to the garner, and the other to the furnace.” Shedd, Dogm. Theology, 2:755—“Luxurious ages and luxurious men recalcitrate at hell, and ‘kick against the goad’ (Acts 26:14). No theological doctrine is more important than eternal retribution to those modern nations which, like England, Germany and the United States, are growing rapidly in riches, luxury and earthly power. Without it, they will infallibly go down in that vortex of sensuality and wickedness that swallowed up Babylon and Rome. The bestial and shameless vice of the dissolute rich that has recently been uncovered in the commercial metropolis of the world is a powerful argument for the necessity and reality of ‘the lake that burneth with fire and brimstone’ (Rev. 21:8).” The conviction that after death there must be punishment for sin has greatly modified the older Universalism. There is little modern talk of all men, righteous and wicked alike, entering heaven the moment this life is ended. A purgatorial state must intervene. E. G. Robinson: “Universalism results from an exaggerated idea of the atonement. There is no genuine Universalism in our day. Restorationism has taken its place.”

(b) But guilt, or ill‐desert, is endless. However long the sinner may be punished, he never ceases to be ill‐deserving. Justice, therefore, which gives to all according to their deserts, cannot cease to punish. Since the reason for punishment is endless, the punishment itself must be endless. Even past sins involve an endless guilt, to which endless punishment is simply the inevitable correlate.

For full statement of this argument that guilt, as never coming to an end, demands endless punishment, see Shedd, Doctrine of Endless Punishment, 118‐163—“Suffering that is penal can never come to an end, because guilt is the reason for its infliction, and guilt once incurred, never ceases to be.... One sin makes guilt, and guilt makes hell.” Man does not punish endlessly, because he does not take account of God. “Human punishment is only approximate and imperfect, not absolute and perfect like the divine. It is not adjusted exactly and precisely to the whole guilt of the offence, but is more or less modified, first, by not considering its relation to God’s honor and majesty; secondly, by human ignorance of inward motives; and thirdly, by social expediency.” But “hell is not a penitentiary.... The Lamb of God is also Lion of the tribe of Judah.... The human penalty that approaches nearest to the divine is capital punishment. This punishment has a kind of endlessness. Death is a finality. It forever separates the murderer from earthly society, even as future punishment separates forever from the society of God and heaven.” See Martineau, Types, 2:65‐69. The lapse of time does not convert guilt into innocence. The verdict “Guilty for ten days” was Hibernian. Guilt is indivisible and untransferable. The whole of it rests upon the criminal at every moment. Richelieu: “All places are temples, and all seasons summer, for justice.” George Eliot: “Conscience is harder than our enemies, knows more, accuses with more nicety.” Shedd: “Sin is the only perpetual motion that has ever been discovered. A slip in youth, committed in a moment, entails lifelong suffering. The punishment nature inflicts is infinitely longer than the time consumed in the violation of law, yet the punishment is the legitimate outgrowth of the offence.”

(c) Not only eternal guilt, but eternal sin, demands eternal punishment. So long as moral creatures are opposed to God, they deserve punishment. Since we cannot measure the power of the depraved will to resist God, we cannot deny the possibility of endless sinning. Sin tends evermore to reproduce itself. The Scriptures speak of an “eternal sin” (Mark 3:29). But it is just in God to visit endless sinning with endless punishment. Sin, moreover, is not only an act, but also a condition or state, of the soul; this state is impure and abnormal, involves misery; this misery, as appointed by God to vindicate law and holiness, is punishment; this punishment is the necessary manifestation of God’s justice. Not the punishing, but the not‐punishing, would impugn his justice; for if it is just to punish sin at all, it is just to punish it as long as it exists.

Mark 3:29—“whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin”; Rev. 22:11—“He that is unrighteous, let him do unrighteousness still; and he that is filthy, let him be made filthy still.” Calvin: “God has the best reason for punishing everlasting sin everlastingly.” President Dwight: “Every sinner is condemned for his first sin, and for every sin that follows, though they continue forever.” What Martineau (Study, 2:106) says of this life, we may apply to the next: “Sin being there, it would be simply monstrous that there should be no suffering.” But we must remember that men are finally condemned, not merely for sins, but for sin; they are punished, not simply for acts of disobedience, but for evil character. The judgment is essentially a remanding of men to their “own place” (Acts 1:25). The soul that is permanently unlike God cannot dwell with God. The consciences of the wicked will justify their doom, and they will themselves prefer hell to heaven. He who does not love God is at war with himself, as well as with God, and cannot be at peace. Even though there were no positive inflictions from God’s hand, the impure soul that has banished itself from the presence of God and from the society of the holy has in its own evil conscience a source of torment. And conscience gives us a pledge of the eternity of this suffering. Remorse has no tendency to exhaust itself. The memory of an evil deed grows not less but more keen with time, and self‐ reproach grows not less but more bitter. Ever renewed affirmation of its evil decision presents to the soul forever new occasion for conviction and shame. F. W. Robertson speaks of “the infinite maddening of remorse.” And Dr. Shedd, in the book above quoted, remarks: “Though the will to resist sin may die out of a man, the conscience to condemn it never can. This remains eternally. And when the process is complete; when the responsible creature, in the abuse of free agency, has perfected his ruin; when his will to good is all gone; there remain these two in his immortal spirit—sin and conscience, ‘brimstone and fire’ (Rev. 21:8).” E. G. Robinson: “The fundamental argument for eternal punishment is the reproductive power of evil. In the divine law penalty enforces itself. Rom. 6:19—‘ye presented your members as servants ... to iniquity unto iniquity.’ Wherever sin occurs, penalty is inevitable. No man of sense would now hold to eternal punishment as an objective judicial infliction, and the sooner we give this up the better. It can be defended only on the ground of the reactionary power of elective preference, the reduplicating power of moral evil. We have no right to say that there are no other consequences of sin but natural ones; but, were this so, every word of threatening in Scripture would still stand. We shall never be as complete as if we never had sinned. We shall bear the scars of our sins forever. The eternal law of wrong‐doing is that the wrong‐doer is cursed thereby, and harpies and furies follow him into eternity. God does not need to send a policeman after the sinner; the sinner carries the policeman inside. God does not need to set up a whipping post to punish the sinner; the sinner finds a whipping post wherever he goes, and his own conscience applies the lash.”

(d) The actual facts of human life and the tendencies of modern science show that this principle of retributive justice is inwrought into the elements and forces of the physical and moral universe. On the one hand, habit begets fixity of character, and in the spiritual world sinful acts, often repeated, produce a permanent state of sin, which the soul, unaided, cannot change. On the other hand, organism and environment are correlated to each other; and in the spiritual world, the selfish and impure find surroundings corresponding to their nature, while the surroundings react upon them and confirm their evil character. These principles, if they act in the next life as they do in this, will ensure increasing and unending punishment.

Gal. 6:7, 8—“Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth unto his own flesh shall of the flesh reap corruption”; Rev. 21:11—“He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still.” Dr. Heman Lincoln, in an article on Future Retribution (Examiner, April 2, 1885)—speaks of two great laws of nature which confirm the Scripture doctrine of retribution. The first is that “the tendency of habit is towards a permanent state. The occasional drinker becomes a confirmed drunkard. One who indulges in oaths passes into a reckless blasphemer. The gambler who has wasted a fortune, and ruined his family, is a slave to the card‐table. The Scripture doctrine of retribution is only an extension of this well‐known law to the future life.” The second of these laws is that “organism and environment must be in harmony. Through the vast domain of nature, every plant and tree and reptile and bird and mammal has organs and functions fitted to the climate and atmosphere of its habitat. If a sudden change occur in climate, from torrid to temperate, or from temperate to arctic; if the atmosphere change from dry to humid, or from carbonic vapors to pure oxygen, sudden death is certain to overtake the entire fauna and flora of the region affected, unless plastic nature changes the organism to conform to the new environment. The interpreters of the Bible find the same law ordained for the world to come. Surroundings must correspond to character. A soul in love with sin can find no place in a holy heaven. If the environment be holy, the character of the beings assigned to it must be holy also. Nature and Revelation are in perfect accord.” See Drummond, Natural Law in the Spiritual World, chapters: Environment, Persistence of Type, and Degradation. Hosea 13:9—“It is thy destruction, O Israel, that thou art against me, against thy help”—if men are destroyed, it is because they destroy themselves. Not God, but man himself, makes hell. Schurman: “External punishment is unthinkable of human sins.” Jackson, James Martineau, 152—“Our light, such as we have, we carry with us; and he who in his soul knows not God is still in darkness though, like the angel in the Apocalypse, he were standing in the sun.” Crane, Religion of To‐morrow, 313—“To insure perpetual hunger deprive a man of nutritious food, and so long as he lives he will suffer; so pain will last so long as the soul is deprived of God, after the artificial stimulants of sin’s pleasures have lost their effect. Death has nothing to do with it; for as long as the soul lives apart from God, whether on this or on another planet, it will be wretched. If the unrepentant sinner is immortal, his sufferings will be immortal.” “Magnas inter opes, inops”—poverty‐stricken amid great riches—his very nature compels him to suffer. Nor can he change his nature; for character, once set and hardened in this world, cannot be cast into the melting‐ pot and remoulded in the world to come. The hell of Robert G. Ingersoll is far more terrible than the orthodox hell. He declares that there is no forgiveness and no renewal. Natural law must have its way. Man is a Mazeppa bound to the wild horse of his passions; a Prometheus, into whose vitals remorse, like a vulture, is ever gnawing.

(e) As there are degrees of human guilt, so future punishment may admit of degrees, and yet in all those degrees be infinite in duration. The doctrine of everlasting punishment does not imply that, at each instant of the future existence of the lost, there is infinite pain. A line is infinite in length, but it is far from being infinite in breadth or thickness. “An infinite series may make only a finite sum; and infinite series may differ infinitely in their total amount.” The Scriptures recognize such degrees in future punishment, while at the same time they declare it to be endless (Luke 12:47, 48; Rev. 20:12, 13).

Luke 12:47, 48—“And that servant who knew his Lord’s will, and made not ready, nor did according to his will shall be beaten with many stripes; but he that knew not, and did things worthy of stripes, shall be beaten with few stripes”; Rev. 20:12, 13—“And I saw the dead, the great and the small, standing before the throne; and books were opened: and another book was opened, which is the book of life: and the dead were judged out of the things which were written in the books, according to their works ... judged every man according to their works.”

(f) We know the enormity of sin only by God’s own declarations with regard to it, and by the sacrifice which he has made to redeem us from it. As committed against an infinite God, and as having in itself infinite possibilities of evil, it may itself be infinite, and may deserve infinite punishment. Hell, as well as the Cross, indicates God’s estimate of sin.

Cf. Ez. 14:23—“ye shall know that I have not done without cause all that I have done in it, saith the Lord Jehovah.” Valuable as the vine is for its fruit, it is fit only for fuel when it is barren. Every single sin, apart from the action of divine grace, is the sign of pervading and permanent apostasy. But there is no single sin. Sin is a germ of infinite expansion. The single sin, left to itself, would never cease in its effects of evil,—it would dethrone God. “The idea of disproportion between sin and its punishment grows out of a belittling of sin and its guilt. One who regards murder as a slight offence will think hanging an outrageous injustice. Theodore Parker hated the doctrine of eternal punishment, because he considered sin as only a provocation to virtue, a step toward triumph, a fall upwards, good in the making.” But it is only when we regard its relation to God that we can estimate sin’s ill desert. See Edwards the younger, Works, 1:1‐294. Dr. Shedd maintains that the guilt of sin is infinite, because it is measured, not by the powers of the offender, but by the majesty of the God against whom it is committed; see his Dogm. Theology, 2:740, 749—“Crime depends upon the object against whom it is committed, as well as upon the subject who commits it.... To strike is a voluntary act, but to strike a post or a stone is not a culpable act.... Killing a dog is as bad as killing a man, if merely the subject who kills and not the object killed is considered.... As God is infinite, offence against him is infinite in its culpability.... Any man who, in penitent faith, avails himself of the vicarious method of setting himself right with the eternal Nemesis, will find that it succeeds; but he who rejects it must through endless cycles grapple with the dread problem of human guilt in his own person, and alone.” Quite another view is taken by others, as for example E. G. Robinson, Christian Theology, 292—“The notion that the qualities of a finite act can be infinite—that its qualities can be derived from the person to whom the act is directed rather than from the motives that prompt it, needs no refutation. The notion itself, one of the bastard thoughts of mediæval metaphysical theology, has maintained its position in respectable society solely by the services it has been regarded as capable of rendering.” Simon, Reconciliation, 123—“To represent sins as infinite, because God against whom they are committed is infinite, logically requires us to say that trust or reverence or love towards God are infinite, because God is infinite.” We therefore regard it as more correct to say, that sin as a finite act demands finite punishment, but as endlessly persisted in demands an endless, and in that sense an infinite, punishment.

E. This everlasting punishment of the wicked is not inconsistent with God’s benevolence.

It is maintained, however, by many who object to eternal retribution, that benevolence requires God not to inflict punishment upon his creatures except as a means of attaining some higher good. We reply:

(a) God is not only benevolent but holy, and holiness is his ruling attribute. The vindication of God’s holiness is the primary and sufficient object of punishment. This constitutes a good which fully justifies the infliction.

Even love has dignity, and rejected love may turn blessing into cursing. Love for holiness involves hatred of unholiness. The love of God is not a love without character. Dorner: “Love may not throw itself away.... We have no right to say that punishment is just only when it is the means of amendment.” We must remember that holiness conditions love (see pages 296‐298). Robert Buchanan forgot God’s holiness when he wrote: “If there is doom for one, Thou, Maker, art undone!” Shakespeare, King John, 4:3—“Beyond the infinite and boundless reach Of mercy, if thou didst this deed of death, Art thou damned, Hubert!” Tennyson: “He that shuts Love out, in turn shall be Shut out from Love, and on the threshold lie Howling in utter darkness.” Theodore Parker once tried to make peace between Wendell Phillips and Horace Mann, whom Phillips had criticized with his accustomed severity. Mann wrote to Parker: “What a good man you are! I am sure nobody would be damned if you were at the head of the universe. But,” he continued, “I will never treat a man with respect whom I do not respect, be the consequences what they may—so help me—Horace Mann!” (Chadwick, Theodore Parker, 330). The spirit which animated Horace Mann may not have been the spirit of love, but we can imagine a case in which his words might be the utterance of love as well as of righteousness. For love is under law to righteousness, and only righteous love is true love.

(b) In this life, God’s justice does involve certain of his creatures in sufferings which are of no advantage to the individuals who suffer; as in the case of penalties which do not reform, and of afflictions which only harden and embitter. If this be a fact here, it may be a fact hereafter.

There are many sufferers on earth, in prisons and on sick‐beds, whose suffering results in hardness of heart and enmity to God. The question is not a question of quantity, but of quality. It is a question whether any punishment at all is consistent with God’s benevolence,—any punishment, that is to say, which does not result in good to the punished. This we maintain; and claim that God is bound to punish moral impurity, whether any good comes therefrom to the impure or not. Archbishop Whately says it is as difficult to change one atom of lead to silver as it is to change a whole mountain. If the punishment of many incorrigibly impenitent persons is consistent with God’s benevolence, so is the punishment of one incorrigibly impenitent person; if the punishment of incorrigibly impenitent persons for eternity is inconsistent with God’s benevolence, so is the punishment of such persons for a limited time, or for any time at all. In one of his early stories William Black represents a sour‐ tempered Scotchman as protesting against the idea that a sinner he has in mind should be allowed to escape the consequences of his acts: “What’s the good of being good,” he asks, “if things are to turn out that way?” The instinct of retribution is the strongest instinct of the human heart. It is bound up with our very intuition of God’s existence, so that to deny its rightfulness is to deny that there is a God. There is “a certain fearful expectation of judgment” (Heb. 10:27) for ourselves and for others, in case of persistent transgression, without which the very love of God would cease to inspire respect. Since neither annihilation nor second probation is Scriptural, our only relief in contemplating the doctrine of eternal punishment must come from: 1. the fact that eternity is not endless time, but a state inconceivable to us; and 2. the fact that evolution suggests reversion to the brute as the necessary consequence of abusing freedom.

(c) The benevolence of God, as concerned for the general good of the universe, requires the execution of the full penalty of the law upon all who reject Christ’s salvation. The Scriptures intimate that God’s treatment of human sin is matter of instruction to all moral beings. The self‐chosen ruin of the few may be the salvation of the many.

Dr. Joel Parker, Lectures on Universalism, speaks of the security of free creatures as attained through a gratitude for deliverance “kept alive by a constant example of some who are suffering the vengeance of eternal fire.” Our own race may be the only race (of course the angels are not a “race”) that has fallen away from God. As through the church the manifold wisdom of God is made manifest “to principalities and powers in the heavenly places” (Eph. 3:10); so, through the punishment of the lost, God’s holiness may be made known to a universe that without it might have no proof so striking, that sin is moral suicide and ruin, and that God’s holiness is its irreconcilable antagonist. With regard to the extent and scope of hell, we quote the words of Dr. Shedd, in the book already mentioned: “Hell is only a spot in the universe of God. Compared with heaven, hell is narrow and limited. The kingdom of Satan is insignificant, in contrast with the kingdom of Christ. In the immense range of God’s dominion, good is the rule and evil is the exception. Sin is a speck upon the infinite azure of eternity; a spot on the sun. Hell is only a corner of the universe. The Gothic etymon denotes a covered‐up hole. In Scripture, hell is a ‘pit,’ a ‘lake’; not an ocean. It is ‘bottomless,’ not boundless. The Gnostic and Dualistic theories which make God, and Satan or the Demiurge, nearly equal in power and dominion, find no support in Revelation. The Bible teaches that there will always be some sin and death in the universe. Some angels and men will forever be the enemies of God. But their number, compared with that of unfallen angels and redeemed men, is small. They are not described in the glowing language and metaphors by which the immensity of the holy and blessed is delineated (Ps. 68:17; Deut. 32:2; Ps. 103:21; Mat. 6:13; 1 Cor. 15:25; Rev. 14:1; 21:16, 24, 25.) The number of the lost spirits is never thus emphasized and enlarged upon. The brief, stern statement is, that ‘the fearful and unbelieving ... their part shall be in the lake that burneth with fire and brimstone’ (Rev. 21:8). No metaphors and amplifications are added to make the impression of an immense ‘multitude which no man can number.’ ” Dr. Hodge: “We have reason to believe that the lost will bear to the saved no greater proportion than the inmates of a prison do to the mass of a community.” The North American Review engaged Dr. Shedd to write an article vindicating eternal punishment, and also engaged Henry Ward Beecher to answer it. The proof sheets of Dr. Shedd’s article were sent to Mr. Beecher, whereupon he telegraphed from Denver to the Review: “Cancel engagement, Shedd is too much for me. I half believe in eternal punishment now myself. Get somebody else.” The article in reply was never written, and Dr. Shedd remained unanswered.

(d) The present existence of sin and punishment is commonly admitted to be in some way consistent with God’s benevolence, in that it is made the means of revealing God’s justice and mercy. If the temporary existence of sin and punishment lead to good, it is entirely possible that their eternal existence may lead to yet greater good.

A priori, we should have thought it impossible for God to permit moral evil,—heathenism, prostitution, the saloon, the African slave‐trade. But sin is a fact. Who can say how long it will be a fact? Why not forever? The benevolence that permits it now may permit it through eternity. And yet, if permitted through eternity, it can be made harmless only by visiting it with eternal punishment. Lillie on Thessalonians, 457—“If the temporary existence of sin and punishment lead to good, how can we prove that their eternal existence may not lead to greater good?” We need not deny that it causes God real sorrow to banish the lost. Christ’s weeping over Jerusalem expresses the feelings of God’s heart: Mat. 23:37, 38—“O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathered her chickens under her wings, and ye would not! Behold, your house is left unto you desolate”; cf. Hosea 11:8—“How shall I give thee up, Ephraim? how shall I cast thee off, Israel? how shall I make thee as Admah? how shall I set thee as Zeboiim? my heart is turned within me, my compassions are kindled together.” Dante, Hell, iii—the inscription over the gate of Hell: “Justice the founder of my fabric moved; To rear me was the task of power divine, Supremest wisdom and primeval love.” A. H. Bradford, Age of Faith, 254, 267—“If one thinks of the Deity as an austere monarch, having a care for his own honor but none for those to whom he has given being, optimism is impossible. For what shall we say of our loved ones who have committed sins? That splendid boy who yielded to an inherited tendency—what has become of him? Those millions who with little light and mighty passions have gone wrong—what of them? Those countless myriads who peopled the earth in ages past and had no clear motive to righteousness, since their perception of God was dim—is this all that can be said of them: In torment they are exhibiting the glorious holiness of the Almighty in his hatred of sin? Some may believe that, but, thank God, the number is not large.... No, penalty, remorse, despair, are only signs of the deep remedial force in the nature of things, which has always been at work and always will be, and which, unless counteracted, will result sometime in universal and immortal harmony.... Retribution is a natural law; it is universal in its sweep; it is at the same time a manifestation of the beneficence that pervades the universe. This law must continue its operation so long as one free agent violates the moral order. Neither justice nor love would be honored if one soul were allowed to escape the action of that law. But the sting in retribution is ordained to be remedial and restorative rather than punitive and vengeful.... Will any forever resist that discipline? We know not; but it is difficult to understand how any can be willing to do so, when the fulness of the divine glory is revealed.”

(e) As benevolence in God seems in the beginning to have permitted moral evil, not because sin was desirable in itself, but only because it was incident to a system which provided for the highest possible freedom and holiness in the creature; so benevolence in God may to the end permit the existence of sin and may continue to punish the sinner, undesirable as these things are in themselves, because they are incidents of a system which provides for the highest possible freedom and holiness in the creature through eternity.

But the condition of the lost is only made more hopeless by the difficulty with which God brings himself to this, his “strange work” of punishment (Is. 28:21). The sentence which the judge pronounces with tears is indicative of a tender and suffering heart, but it also indicates that there can be no recall. By the very exhibition of “eternal judgment” (Heb. 6:2), not only may a greater number be kept true to God, but a higher degree of holiness among that number be forever assured. The Endless Future, published by South. Meth. Pub. House, supposes the universe yet in its infancy, an eternal liability to rebellion, an ever‐growing creation kept from sin by one example of punishment. Mat. 7:13, 14—“few there be that find it”—“seems to have been intended to describe the conduct of men then living, rather than to foreshadow the two opposite currents of human life to the end of time”; see Hovey, Bib. Eschatology, 167. See Goulburn, Everlasting Punishment; Haley, The Hereafter of Sin. A. H. Bradford, Age of Faith, 239, mentions as causes for the modification of view as to everlasting punishment: 1. Increased freedom in expression of convictions; 2. Interpretation of the word “eternal”; 3. The doctrine of the immanence of God,—if God is in every man, then he cannot everlastingly hate himself, even in the poor manifestation of himself in a human creature; 4. The influence of the poets, Burns, Browning, Tennyson, and Whittier. Whittier, Eternal Goodness: “The wrong that pains my soul below, I dare not throne above: I know not of his hate,—I know His goodness and his love.” We regard Dr. Bradford as the most plausible advocate of restoration. But his view is vitiated by certain untenable theological presuppositions: 1. that righteousness is only a form of love; 2. that righteousness, apart from love, is passionate and vengeful; 3. that man’s freedom is incapable of endless abuse; 4. that not all men here have a fair probation; 5. that the amount of light against which they sin is not taken into consideration by God; 6. that the immanence of God does not leave room for free human action; 7. that God’s object in his administration is, not to reveal his whole character, and chiefly his holiness, but solely to reveal his love; 8. that the declarations of Scripture with regard to “an eternal sin” (Mark 3:29), “eternal punishment” (Mat. 25:46), “eternal destruction” (2 Thess. 1:9), still permit us to believe in the restoration of all men to holiness and likeness to God. We regard as more Scriptural and more rational the view of Max Müller, the distinguished Oxford philologist: “I have always held that this would be a miserable universe without eternal punishment. Every act, good or evil, must carry its consequences, and the fact that our punishment will go on forever seems to me a proof of the everlasting love of God. For an evil deed to go unpunished would be to destroy the moral order of the universe.” Max Müller simply expresses the ineradicable conviction of mankind that retribution must follow sin; that God must show his disapproval of sin by punishment; that the very laws of man’s nature express in this way God’s righteousness; that the abolition of this order would be the dethronement of God and the destruction of the universe.

F. The proper preaching of the doctrine of everlasting punishment is not a hindrance to the success of the gospel.

The proper preaching of the doctrine of everlasting punishment is not a hindrance to the success of the gospel, but is one of its chief and indispensable auxiliaries.—It is maintained by some, however, that, because men are naturally repelled by it, it cannot be a part of the preacher’s message. We reply:

(a) If the doctrine be true, and clearly taught in Scripture, no fear of consequences to ourselves or to others can absolve us from the duty of preaching it. The minister of Christ is under obligation to preach the whole truth of God; if he does this, God will care for the results.

Ez. 2:7—“And thou shalt speak my words unto them, whether they will hear, or whether they will forbear”; 3:10, 11, 18, 19—“Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord Jehovah; whether they will hear, or whether they will forbear.... When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thy hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.” The old French Protestant church had as a coat of arms the device of an anvil, around which were many broken hammers, with this motto: “Hammer away, ye hostile bands; Your hammers break, God’s anvil stands.” St. Jerome: “If an offence come out of the truth, better is it that the offence come, than that the truth be concealed.” Shedd, Dogm. Theology, 2:680—“Jesus Christ is the Person responsible for the doctrine of eternal perdition.” The most fearful utterances with regard to future punishment are those of Jesus himself, as for example, Mat. 23:33—“Ye serpents, ye offspring of vipers, how shall ye escape the judgment of hell?” Mark 3:29—“whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin”; Mat. 10:28—“be not afraid of them that kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell”; 25:46—“these shall go away into eternal punishment.”

(b) All preaching which ignores the doctrine of eternal punishment just so far lowers the holiness of God, of which eternal punishment is an expression, and degrades the work of Christ, which was needful to save us from it. The success of such preaching can be but temporary, and must be followed by a disastrous reaction toward rationalism and immorality.

Much apostasy from the faith begins with refusal to accept the doctrine of eternal punishment. Theodore Parker, while he acknowledged that the doctrine was taught in the New Testament, rejected it, and came at last to say of the whole theology which includes this idea of endless punishment, that it “sneers at common sense, spits upon reason, and makes God a devil.” But, if there be no eternal punishment, then man’s danger was not great enough to require an infinite sacrifice; and we are compelled to give up the doctrine of atonement. If there were no atonement, there was no need that man’s Savior should himself be more than man; and we are compelled to give up the doctrine of the deity of Christ, and with this that of the Trinity. If punishment be not eternal, then God’s holiness is but another name for benevolence; all proper foundation for morality is gone, and God’s law ceases to inspire reverence and awe. If punishment be not eternal, then the Scripture writers who believed and taught this were fallible men who were not above the prejudices and errors of their times; and we lose all evidence of the divine inspiration of the Bible. With this goes the doctrine of miracles; God is identified with nature, and becomes the impersonal God of pantheism. Theodore Parker passed through this process, and so did Francis W. Newman. Logically, every one who denies the everlasting punishment of the wicked ought to reach a like result; and we need only a superficial observation of countries like India, where pantheism is rife, to see how deplorable is the result in the decline of public and of private virtue. Emory Storrs: “When hell drops out of religion, justice drops out of politics.” The preacher who talks lightly of sin and punishment does a work strikingly analogous to that of Satan, when he told Eve: “Ye shall not surely die” (Gen. 3:4). Such a preacher lets men go on what Shakespeare calls “the primrose way to the everlasting bonfire” (Macbeth, 2:3). Shedd, Dogm. Theology, 2:671—“Vicarious atonement is incompatible with universal salvation. The latter doctrine implies that suffering for sin is remedial only, while the former implies that it is retribution.... If the sinner himself is not obliged by justice to suffer in order to satisfy the law he has violated, then certainly no one needs suffer for him for this purpose.” Sonnet by Michael Angelo: “Now hath my life across a stormy sea Like a frail bark reached that wide port where all Are bidden, ere the final reckoning fall Of good and evil for eternity. Now know I well how that fond fantasy, Which made my soul the worshiper and thrall Of earthly art, is vain; how criminal Is that which all men seek unwillingly. Those amorous thoughts that were so lightly dressed—What are they when the double death is nigh? The one I know for sure, the other dread. Painting nor sculpture now can lull to rest My soul that turns to his great Love on high, Whose arms, to clasp us, on the Cross were spread.”

(c) The fear of future punishment, though not the highest motive, is yet a proper motive, for the renunciation of sin and the turning to Christ. It must therefore be appealed to, in the hope that the seeking of salvation which begins in fear of God’s anger may end in the service of faith and love.

Luke 12:4, 5—“And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will warn you whom ye shall fear: Fear him, who after he hath killed hath power to cast into hell; yea, I say unto you, Fear him”; Jude 23—“and some save, snatching them out of the fire.” It is noteworthy that the Old Testament, which is sometimes regarded, though incorrectly, as a teacher of fear, has no such revelations of hell as are found in the New. Only when God’s mercy was displayed in the Cross were there opened to men’s view the depths of the abyss from which the Cross was to save them. And, as we have already seen, it is not Peter or Paul, but our Lord himself, who gives the most fearful descriptions of the suffering of the lost, and the clearest assertions of its eternal duration. Michael Angelo’s picture of the Last Judgment is needed to prepare us for Raphael’s picture of the Transfiguration. Shedd, Dogm. Theology, 2:752—“What the human race needs is to go to the divine Confessional.... Confession is the only way to light and peace.... The denial of moral evil is the secret of the murmuring and melancholy with which so much of modern letters is filled.” Matthew Arnold said to his critics: “Non me tua fervida terrent dicta; Dii me terrent et Jupiter hostis”—“I am not afraid of your violent judgments; I fear only God and his anger.” Heb. 10:31—“It is a fearful thing to fall into the hands of the living God.” Daniel Webster said: “I want a minister to drive me into a corner of the pew, and make me feel that the devil is after me.”

(d) In preaching this doctrine, while we grant that the material images used in Scripture to set forth the sufferings of the lost are to be spiritually and not literally interpreted, we should still insist that the misery of the soul which eternally hates God is greater than the physical pains which are used to symbolize it. Although a hard and mechanical statement of the truth may only awaken opposition, a solemn and feeling presentation of it upon proper occasions, and in its due relation to the work of Christ and the offers of the gospel, cannot fail to accomplish God’s purpose in preaching, and to be the means of saving some who hear.

Acts 20:31—“Wherefore watch ye, remembering that by the space of three years I ceased not to admonish every one night and day with tears”; 2 Cor. 2:14‐17—“But thanks be unto God, who always leadeth us in triumph in Christ, and maketh manifest through us the savor of his knowledge in every place. For we are a sweet savor of Christ unto God, in them that are being saved, and in them that are perishing; to the one a savor from death unto death; to the other a savor from life unto life. And who is sufficient for these things? For we are not as the many, corrupting the word of God: but as of sincerity, but as of God, in the sight of God, speak we in Christ”; 5:11—“Knowing therefore the fear of the Lord, we persuade men, but we are made manifest unto God; and I hope that we are made manifest also in your consciences”; 1 Tim. 4:16—“Take heed to thyself and to thy teaching. Continue in these things; for in doing this thou shalt save both thyself and them that hear thee.” “Omne simile claudicat” as well as “volat”—“Every simile halts as well as flies.” No symbol expresses all the truth. Yet we need to use symbols, and the Holy Spirit honors our use of them. It is “God’s good pleasure through the foolishness of the preaching to save them that believe” (1 Cor. 1:21). It was a deep sense of his responsibility for men’s souls that moved Paul to say: “woe is unto me, if I preach not the gospel” (1 Cor. 9:16). And it was a deep sense of duty fulfilled that enabled George Fox, when he was dying, to say: “I am clear! I am clear!” So Richard Baxter wrote: “I preached as never sure to preach again. And as a dying man to dying men.” It was Robert McCheyne who said that the preacher ought never to speak of everlasting punishment without tears. McCheyne’s tearful preaching of it prevailed upon many to break from their sins and to accept the pardon and renewal that are offered in Christ. Such preaching of judgment and punishment were never needed more than now, when lax and unscriptural views with regard to law and sin break the force of the preacher’s appeals. Let there be such preaching, and then many a hearer will utter the thought, if not the words, of the Dies Iræ, 8‐10—“Rex tremendæ majestatis, Qui salvandos salvas gratis, Salva me, fons pietatis. Recordare, Jesu pie, Quod sum causa tuæ viæ: Ne me perdas ilia die. Quærens me sedisti lassus, Redemisti crucem passus: Tautus labor non sit cassus.” See Edwards, Works, 4:226‐321; Hodge, Outlines of Theology, 459‐468; Murphy, Scientific Bases of Faith, 310, 319, 464; Dexter, Verdict of Reason; George, Universalism not of the Bible; Angus, Future Punishment; Jackson, Bampton Lectures for 1875, on the Doctrine of Retribution; Shedd, Doctrine of Endless Punishment, preface, and Dogm. Theol., 2:667‐754.

INDEXES.

The author acknowledges his great indebtness to the Reverend Robert Kerr Eccles, M. D., of Lemoore, California, for the preparation of the exceedingly full and valuable Indexes which follow, and a similar obligation to Mr. Herman K. Phinney, Assistant Librarian of the University of Rochester, for his care in the proof‐reading of the whole work.

Index Of Subjects.

Ability, gracious, 602, 640 natural, of New School, 640, 641 not test of sin, 558 Pelagian, 640

Abiogenesis, 389

Absolute, its denotation, 9 as applied to divine attributes, 249 how related to finite, 58, 255 Reason, an, the postulate of logical thought, 60

Abydos, triad of, 351

Acceptilatio, the Grotian, 740

Acquittal of believing sinners, from punishment, 854

Action, divine, not in distantia, 418

Acts, evil, God’s concurrence with, 418

Ad aperturam libri, 32

Adam, his original righteousness not immutable, 519 had power of contrary choice, 519 not created undecided, 519 his love, God‐given, 519 his exercise of holy will not meritorious, 520 unfallen, according to Romish theologians, 520 his physical perfection, 523 unfallen, according to Fathers and Scholastics, 523 his relations to lower creation, 524 his relations to God, 524 his surroundings and society, 525 the test of his virtue, 526 physical immortality possible to, 527 his Fall, see Fall. his twofold death, resulting from Fall, 590 his communion with God interrupted, 592 his banishment from God, 593 imputation of his sin to his posterity, see Imputation. in him “the natural,” had he continued upright, might without death have obtained “the spiritual,” 658 was Christ in, 759 Christ, the Last, 678 Christ, the Second, 680

Adoption, what?, 857

Aequale temperamentum, 523

Affections, 362, 815 holy, authors on, 826

Agency, free, and divine decrees, 359‐362

Alexander, unifier of Greek East, 668

Allegorical arrangement in theology, 50

Allœosis, 686

Altruism, 299

Ambition, what? 569

American theology, 48, 49

Anacoloutha, Paul’s, 210

Analytical method, in theology, 45, 49

Ancestry of race, proofs of a common, 476‐482

“Angel of the church,” 452, 916

“Angel of Jehovah,” 319

Angelology of Scripture, not derived from Egyptian or Persian sources, 448

“Angels’ food,” 445

Angels, their class defined, 443 Scholastic subtleties regarding, their influence, 443, 444 Milton and Dante upon, 443 their existence a scientific possibility, 444 faith in, enlarges conception of universe, 444 list of authors upon, 444 Scriptural statements and intimations concerning, 441‐459 are created beings, 444 are incorporeal, 445 are personal, 445 possessed of superhuman intelligence, 445 distinct from and older than man, 445 not personifications, 445 numerous, 447 are a company, not a race, 447 were created holy, 450 had a probation, 450 some preserved their integrity, 450 some fell from innocence, 450 the good, confirmed in goodness, 450 the evil, confirmed in evil, 450

Angels, good, they stand worshiping God, 451 they rejoice in God’s works, 451 they work in nature, 451 they guide nations, 451 watch over interests of churches, 452 assist individual believers, 452 punish God’s enemies, 452 ministers of God’s special providences, 452 act within laws of spiritual and moral world, 453 their influence illustrated by psychic phenomena, 453, 454

Angels, evil, oppose God, 454 hinder man’s welfare, 455 tempt negatively and positively, 455 their intercourse with Christ, 456 execute God’s will, 457 their power not independent of human will, 457 limited by permissive will of God, 458 the doctrine of, not opposed to science, 459 not opposed to right views of space or spirit, 459 not impossible that, though wise, they should rebel, 460 the continuance and punishment of evil, not inconsistent with divine benevolence, 461 their organization, though sinful, not impossible, 461 the doctrine of evil, not hurtful, 461, 462 the doctrine of evil, does not degrade man, 462 good, the doctrine of, its uses, 462 evil, the doctrine of, its uses, 463 fallen, if no redemption provided for, why? 463 created in Christ, 464 their salvation, Scripture silent upon, 464

Anger, sometimes a duty, 294

Annihilation, of infants, held by Emmons, 609 at death, inequitable, 987, 1036 disproved by Scripture, 991‐998 terms which seemingly teach, 993 language adduced to prove, often metaphorical, 994 old view of, 1036 the theory that it is a result of the weakening of powers of soul by sin, considered, 1036 “second death” regarded as dissolution of the soul, 1036 the theory that a positive punishment proportioned to guilt precedes and ends in, 1037 the tenet of, rests on a defective view of holiness, 1037 a part of the “conditional immortality” hypothesis, 1037 as connected with the principle, “Evil is punished by its own increase,” 1038

Annihilationists, 487

“Answer (Interrogation) of a good conscience,” phrase examined, 821

Anthropological argument for God’s existence, 80‐85

Anthropological method in theology, 50

Anthropology, a division of theology, 464

Anthropomorphism, 122, 250

“Anthropomorphism inverse,” 468

Antichrist, 1009

“Anticipative consequences,” 403, 658

Antinomianism, 875

Antiquity of race, relation of Scripture to, 224‐226

Apocalypse, its exegetic not yet found, 1014

Apocrypha, 115, 150, 865

Apollinarianism, 487, 670, 671

Apostasy, man’s state of, 533‐664

Apostasy of the believer, how treated in Scripture, 884‐886

A posteriori reasoning, 66, 86

Apostles, 199‐201, 909, 971

Apotelesmaticum genus, 686

A priori argument for God’s existence, the, see God. judgments, 10 reasons for expecting a divine revelation, 111‐114

Arbitrium, 557

Argument ad hominem in Scripture, 233 for existence of God, its value, 65‐67, 71, 72, 87‐89

Arianism, 328‐330, 670

Arminianism, 362, 601‐606

Arrangement of material in theology, 2, 49, 50

Art, 529, 1016

Aryan and Semitic languages, their connection, 479

Ascension, Christ’s, 708‐710 Christ’s humanity, how related to the Logos in, 709

Aseity of God, 256, 257 not confined to Father, 342

Assensus, an element in faith, 837

Assurance of salvation, 808, 845

“Asymptote of God,” man, the, 565

Athanasian Creed, 329

Atoms, 96, 374

Atomism, 600, 635

Atonement, facts in Christ’s sufferings which prove, 713 defined, 713 satisfies holiness, the fundamental attribute of God, 713 meets the conditions of a universe in which happiness is connected with righteousness and suffering with sin, 714 in it Christ as Logos, the Revealer of God in the universe, inflicts the penalty of sin, while, as Life of humanity, he endures the infliction, 714 humanity has made, when righteousness in Christ, as generic humanity, condemns sin, and love in Christ endures the penalty, 714 substitutionary and sharing, 715 in, Christ suffers as the very life of man, 715 not made, but revealed, by Christ’s historical sufferings, 715 the sacrifice of, the final revelation of the heart of God and of the law of universal life, 716 a model of, and stimulus to, self‐sacrifice, 716 its subjective effects must not exclude consideration of its ground and cause, 716 Scripture methods of representing, 716‐722 originates in God’s love and manifests it, 716 an example of disinterested love to secure our deliverance from selfishness, 716, 717 a ransom in which death is the price paid, 717 an act of obedience to law, 717 an act of priestly mediation, 718‐728 a sin‐offering, 719 a propitiation, 719 a substitution, 720 correct views of, grounded on proper interpretation of the institution of sacrifice, 721 is it to be interpreted according to notions derived from Jewish or heathen sacrifices? 728 theories of, 728‐766 Socinian (example) theory, 728, 729 objections to above, 735‐740 Bushnellian (moral influence) theory, 733‐735 objections to above, 735‐740 Grotian (governmental) theory of, 740, 741 Irvingian (gradually extirpated depravity) theory of, 744, 745 objections to theory, 745‐747 Anselmic (commercial) theory of, 747, 748 Military theory of, 747 objections to, 748‐750 Criminal theory of, 748 the Ethical theory of, 750‐771 a true theory of, resolves two problems, 750, 751 grounded in holiness of God, 751 a satisfaction of an ethical demand of the divine nature, 751, 752, 753 substitution in, an operation of grace, 752 the righteousness of law maintained in, 752 maintains, as a first subordinate result, the interests of the divine government, 753 provides, as a second subordinate result, for the needs of human nature, 753 the classical passage with reference to, 753 sets forth Christ as so related to humanity that he is under obligation to pay and does pay, 754 explains how the innocent can suffer for the guilty in, 755, 756, 757 Andover theory of, 756 by one whose nature was purified, but his obligation to suffer undiminished, 757 the guilt resting on Christ in, what it was, 645, 646, 757 as a member of the race, did he not suffer in, for his own sin?, 758 showed what had been in the heart of God from eternity, 758 explanations of Christ’s identification with humanity as a reason why he made, 759‐761 exposition of 2 Cor. 5:21, 760 grounded in the holiness and love of God, 761 is accomplished through the solidarity of the race, and Christ the common life, bearing guilt for men, 761 ground of, on the part of man, 761 rather revealed than made by incarnate Christ, 762, 763 Ethical theory of, philosophically correct, 764 combines the valuable elements of other theories, 764 shows most satisfactorily how demands of holiness are met, 764 presents only explanation of sacrificial rites and language, 765 alone gives proper place to death of Christ, 765 is best explanation of sufferings of Christ, 765 satisfies most completely the ethical demand of human nature, 765, 766 objected to, as inconsistent with God’s omnipotence or love, 766 objected to, as presented ideas mutually exclusive, 767 objected to, as obviating real propitiation, 768 objected to, as an act of injustice, 768 objected to, because transfer of punishment is impossible, 768, 769 objected to, because the remorse implied in it, was impossible to Christ, 769 objected to, because sufferings finite in time cannot satisfy infinite demands of law, 769, 770 objected to, that it renders Christ’s active obedience superfluous, 770 objected to, as immoral in tendency, 770 objected to, as requiring faith to complete a satisfaction which ought to be itself perfect, 771 extent of, 771‐773 unlimited, 771 its application limited, 771 passages asserting its special efficacy, 771 passages asserting its sufficiency for all, 771 secures for all men delay in execution of sentence against sin, 772 has made objective provision for all, 772, 773 has procured for all incentives to repentance, 773 limited, advocates of, 773 universal, advocates of, 773

Attributes, divine, see God. mental, higher than those of matter, inference from, 92

Aurignac Cave, its evidence doubtful, 532

Australian languages, their affinities, 479

Automatic, mental activity largely, 550

“Automatic excellence or badness,” 611

Avarice, defined, 569

Avatars, Hindu, 187 Christ’s incarnation unlike, 698

Ayat of Koran, 213

Baalim, 318

Balaam, inspired, yet unholy, 207

Baptism and Lord’s Supper, only accounted for as monuments, 157 the formula of, correlates Christ’s name with God’s, 312 according to Romish church, 522 of Jesus, its import, 761, 762, 942 Christian, definition of, 931 instituted by Christ, 931 of universal and perpetual obligation, 931 ignored by Salvation Army and Society of Friends, 931 John’s recognized by Christ, 931, 932 John’s, was it a modification of a previously existing rite?, 931, 932 proselyte, its existence discussed, 931, 932 John’s, essentially Christian baptism, 732 made the law of the church, 932 Christian, complementally related to Lord’s Supper, is of equal permanency, 932, 933 its mode, immersion, 933 meaning of its original word, according to Greek usage, 933, 934 meaning of original word as determined by contextual relation, 934 meaning of original word determined by voice used with ’water,’, 935 meaning of original word determined by prepositional connections, 935 meaning of original word derived from circumstances, 935 original meaning of word determined from figurative allusions, 936 original meaning of word determined by practice of early church, 936 occasional change in its mode permitted for seeming sufficient reason at an early date, 936 original meaning of word determined by usage of Greek church, 937, 938 Dr. Dods’ statement as to its mode, 938 concession to its original method of observance in the introduction of baptisteries or “fontgraves” into non Baptist places of worship, 938 the church, being only an executive body, cannot modify Christ’s law concerning, 939 the law of, fundamental, and therefore unalterable save by Legislator himself, 939 any modification of, by church, implies unwisdom in Appointer of rite, 939 any change in mode vacates ordinance of its symbolic significance, 939 objections to its mode, immersion, 940 if its mode impracticable, ordinance not a duty, 940 when its mode dangerous, ordinance not to be performed, 940 the mode of baptism decently impressive, 940 the ordinance symbolizing suffering and death is consistently somewhat inconvenient, 940 God’s blessing on an irregular administration of, no sanction of irregularity, 940 its symbolism, 940‐945 what it symbolizes is general, 940 it symbolizes death and burial of Christ, 940 it symbolizes union with Christ, 941 it symbolizes atonement and redemption, 941 it symbolizes to the believer being baptized his spiritual death and resurrection, 941 it symbolizes union of believers with each other, 942 it symbolizes the death and resurrection of the body, 942 the central truth, set forth by, 942 a correlative truth set forth by, 943 sets forth purification through communion with death of Christ, 944 symbolizes regenerating power of Jesus’ death, 944 immersion in, alone symbolizes the passage from death unto life in regeneration and communion with Christ in his death and rising, 944 the substituting for the correct mode of, one which excludes all reference to Christ’s death destroys the ordinance, 944 is a historical monument, 945 is a pictorial expression of doctrine, 945 and Lord’s Supper, 945 subjects of, 945‐959 the proper subjects of, 945 those only to be baptized who have first been made disciples, 945 those only to be baptized who have repented and believed, 945 those only to be baptized who can be members of the church, 945 those only to be baptized for whom the symbolism is valid, 946 not a means of regeneration, 946 the spiritual and the ritual so combined in, that the whole ordinance may be designated by its outward aspect, 946 as a being “born of water,” 946 connected with repentance “for the remission of sins,”, 946 without baptism, discipleship incomplete, and ineffective, 947 the teachings of Campbellism regarding, 947, 948 act of person baptized, 948 before it is administered, church should require evidence that candidates are regenerated, 949 incorrectly called “door into the church,”, 949 as expressive of inward character of candidate, 950 as regeneration is once for all, baptism must not be repeated, 950 as outward expression of inward change, is the first of all duties, 950 should follow regeneration with least possible delay, 950 if an actual profession of faith, not to be repeated, 950 accessories to, matters of individual judgment, 951 its formula, 951 Infant, 951‐959 without warrant in scripture, 951 has no express command, 951 no clear example, 951 passages held to imply it, have no reference thereto, 951 expressly contradicted, 952 in it the prerequisites of faith and repentance impossible, 952 in it the symbolism of baptism has lost significance, 952 its practice inconsistent with constitution of the church, 952 is unharmonious with prerequisites to the Lord’s Supper, 952 has led in Greek Church to infant communion, 953 denied by the Paulicians, 953 the reasons of its rise and spread, 953 a necessary concomitant of a State Church, 954 founded on unscriptural and dangerous reasonings, 954 it assumes power of church to tamper with Christ’s commands, 954 contradicts New Testament ideas of church, 954 assumes a connection of parent and child closer and more influential than facts of Scripture and experience will support, 954, 955 its propriety urged on various unsettled grounds, 956 does it make its subjects members of the church?, 956 its evil effects, 957‐959 forestalls any voluntary act, 957 induces superstitious confidence, 957 has led to baptism of irrational and material things, 957 has obscured and corrupted Christian truth, 958 is often an obstacle to evangelical views, 958 merges church in nation and world, 958 substitutes for Christ’s command an invention of men, 958, 959 literature concerning, 959

Baptismal Regeneration, 820‐822, 946, 947 literature upon, 948

Baptist Theology, 47

Baptists, English, 972, 977 Free Will, 972, 977, 979

Believers, and the “old man,”, 870 and the Intermediate State, 998, 999

Bewusstsein, in Gottesbewusstsein, 63

Bible, see Scripture.

Bishop, office of, early made sole interpreter of apostles, 912 in his progress from primus inter pares to Christ’s vicegerent, 912 ordaining, his qualifications in Episcopal church, 913 “presbyter” and “pastor” designate same order, 914, 915 the duties of, 916, 917 ordination of, 918‐924

Blessedness, what?, 265 contrasted with glory, 265

Bodies, new, of saints, are confined to space, 1032

Body, image of God, mediately or significative, 523 honorable, 488 suggestions as to reason why given, 488 immortality of, sought by Egyptians, 995 not indispensable to activity and consciousness, 1000 spiritual, what it imports, 1016, 1021‐1023 resurrection of, see Resurrection. same, though changed annually, 1020 a “flowing organism,”, 1021 to regard it as a normal part of man’s being, Scriptural and philosophical, 1021, 1022

“Bond servant of sin,” what?, 509, 510

Book may be called by name of chief author, 239

Book of Mormon, 141 of Enoch, 165 of Judges, 166, 171 of the Law, its finding, 167

Books of O. T. quoted by Jesus, 199 of N. T. received and used, in 2d century, 146

Brahma, 181

Brahmanism, 181

Bread, in Lord’s Supper, its significance, 963 of life, 963

Brethren, Plymouth, 895, 896

Bride catching, not primeval, 528

“Brimstone and fire,” sin and conscience, 1049

Brute, conscious but not self conscious, 252, 467 cannot objectify self, 252, 467 is determined from without, 252, 468 none ever thought ’I,’ 467 has not apperception, 467 has no concepts, 467 has no language, 467 forms no judgments, 467 does not associate ideas by similarity, 467 cannot reason, 467 has no general ideas, 468 has no conscience, 468 has no religious nature, 468 man came not from the, but through the, 467

Buddha, 181, 182, 183

Buddhism, its grain of truth, 181 a missionary religion, 181 its universalism, 181 its altruism, 181 its atheism, 182 its fatalism, 182

“Buncombe,” 17

Burial of food and weapons with the dead body, why practiced by some races, 532

Burnt offering, its significance, 726

Byzantine and Italian artists differ in their pictures of Jesus Christ, 678

Cæsar, writes in the third person, 151 unifier of the Latin West, 566 his words on passing the Rubicon, 1032

“Caged eagle theory” of man’s life, 560

Caiaphas, inspired yet unholy, 207

Cain, 477

Calixtus, his analytic method in systematic theology, 45, 46

Call to ministry, 919

Calling, efficacious, 777, 782, 790, 791, 793, 794 general or external, 791 is general, sincere?, 791, 792

Calvinism, in history, 368

Calvinistic and Arminian views, their approximation, 362, 368

Cambridge Platform, 923

“Carnal mind,” its meaning, 562

Carthage, Council of (397), and Epistle to the Hebrews, 152 Synod of (412), and Pelagius, 597

Caste, what?, 181 and Buddhism, 181 and Christianity, 898

Casualism, 427, 428

Casuistry, non scriptural, 648

Catacombs, 191

Catechism, Roman, on originalis justitiæ donum additum, 522 Westminster Assembly’s, on Infant Baptism, 957

Causality, its law, 73 does not require a first cause, 74

Cause and effect, simultaneity of, 793

Cause, equivalent to ’requisite,’, 44 formal, 44 material, 44 efficient, 44 final, 44 can an infinite, be inferred from a finite universe? 79 when the efficient, gives place to the final? 125 various definitions of, 814, 815

Causes, Aristotle’s four, 44 an infinite series of, does not require a cause of itself, 74

Celsus, derides the same religion for many peoples, 192

Certainty not necessity, 362

Chalcedon (451) Symbol, on Mary as ’mother of God,’ 671, 686 condemned Eutychianism, 672 promulgated orthodox doctrine as to the Person of Christ, 673 its formula negative with a single exception, 673

Chance as a name for ignorance, term allowable, 428 as implying absence of causal connection in phenomena, not allowable, 428 as undesigning cause, insufficient, 428

Change, orderly, requires intelligent cause, 75

Character, helped by systematic truth, 16 changed rather than expressed by some actions, 360 what it is, 506, 600 how a man may change, 507 extent of one’s responsibility for, 605 sinning makes, 1041 sinful, renders certain continuance in sinful actions, 1041 dependent on habit, 1049

Chastisement, not punishment, 654, 766

Cherubim, 449, 593

Child, unborn, has promise and potency of spiritual manhood, 644 individuality of the, 492 visited for sins of fathers, 634

Chiliasts in all ages, 1007

Chinese, their religion a survival of patriarchial family worship, 180 their history, its commencement, 225 may have left primitive abodes while language still monosyllabic, 478

Choice, of an ultimate end, 504 of means, 504 decision in favor of one among several conflicting desires, 505, 506 not creation, our destiny, 508 New School idea of, 550 first moral, 611 evil, uniformity of, what it implies, 611 contrary, possessed by Adam, 519 not essential to will, 600 as at present possessed by man, 605 God’s, see Election.

Christ, his person and character must be historical, 186

Christ, no source for conception of, other than himself, 187 conception of, could not originate in human genius, 187 acceptance of the story of, a proof of his existence, 187 some of the difficulties in which the assumption that the story of, is false, lands us, 188 if the story of, is true, Christianity is true, 188 his testimony to himself, its substance, 189 his testimony to himself, not that of an intentional deceiver, 189 his testimony to himself, not that of insanity or vanity, 189 if neither mentally nor morally unsound, his testimony concerning himself is true, 190 in his sympathy and sorrow reveals God’s feeling, 266 the whole Christ present in each believer, 281 his supreme regard for God, 302 recognized as God in certain passages, 305‐308 some passages once relied on to prove his divinity now given up for textual reasons, 308 Old Testament descriptions of God applied to him, 309 possesses attributes of God, 309 undelegated works of God are ascribed to him, 310 receives honor and worship due only to God, 311 his name associated on equality with that of God, 312 equality with God expressly claimed for him, 312 “si non Deus, non bonus,”, 313 proofs of his divinity in certain phrases applied to him, 313 his divinity corroborated by Christian experience, 313, 682 his divinity exhibited in hymns and prayers of church, 313 his divinity, passages which seem inconsistent with, how to be regarded, 314 as pre‐incarnate Logos, Angel of Jehovah, 319 in pre‐existent state, the Logos, 335 in pre‐existent state, the Image of God, 335 in pre‐existent state, the Effulgence of God, 335 the centrifugal action of Deity, 336 and Spirit, how their work differs, 338 his eternal Sonship, 340 if not God, cannot reveal him, 349 orders of creation to be united in, 444 his human soul, 493 his character convinces of sin, 539 he is the ideal and the way to it, 544 not law, “the perfect Image” of God, 548 his holiness, in what it consisted, 572 in Gethsemane felt for the race, 635 with him believers have a connection of spiritual life, 636 human nature in, may have guilt without depravity, 645 educator of the race, 666 the Person of, 669‐700 the doctrine of his Person stated, 669 a brief historical survey of the doctrine of his Person, 669 views of the Ebionites concerning, 669 reality of his body denied by Docetæ, 670 views of Arians concerning, 670 views of Apollinarians, 670, 671 views of Nestorians, 671, 672 views of Eutychians, 672 the two natures of, their integrity, 673 his humanity real, 673 is expressly called “a man,”, 673 his genealogies, 673 had the essential elements of human nature, 674 had the same powers and principles of normal humanity, 674 his elocution, 674 subject to the laws of human development, 675 in twelfth year seems to enter on consciousness of his divine Sonship, 675 suffered and died, 675 dies (Stroud) of a broken heart, 675 lived a life of faith and prayer, and study of Scripture, 675 the integrity of his humanity, 675‐681 supernaturally conceived, 675 free from hereditary depravity and actual sin, 676 his ideal human nature, 678 his human nature finds its personality in union with the divine, 679 his human nature germinal, 680 the “Everlasting Father,” 680 the Vine man, 680 Docetic doctrine concerning, confuted, 681 possessed a knowledge of his own deity, 681 exercised divine prerogatives, 682 in him divine knowledge and power, 682 union of two natures in his one person, 683‐700 possesses a perfect divine and human nature, 683, 684 proof of this union of natures in, 684 speaks of himself as a single person, 684 attributes of both his natures ascribed to one person, 684, 685 Scriptural representation of infinite value of atonement and union of race with God prove him divine, 685 Lutheran view as to communion of natures in, 686 four genera regarding the natures of Christ, 686 union of natures in, 686 theory of his incomplete humanity, 686 objections to this theory, 687, 688 theory of his gradual incarnation, 688, 689 objections to this view, 689‐691 real nature of union of persons in, 691‐700 importance of correct views of the person of, 691, 692 chief problems in the doctrine of the person of, 692 why the union of the natures in the person of Christ is inscrutable, 693 on what the possibility of the union of deity and humanity in his person is grounded, 693, 694 no double personality in, 694‐696 union of natures in, its effect upon his humanity, 696, 697 union of natures in, its effect upon the divine, 697 this union of natures in the person of, necessary, 698 the union of natures in, eternal, 698, 699 the infinite and finite in, 699, 700 the two states of, 701‐710 the nature of his humiliation, 701‐706 not the union in him of Logos and human nature, 701 his humiliation did not consist in the surrender of the relative divine attributes, 701 objections to above view, 701‐703 his humiliation consisted in the surrender of the independent exercise of the Divine attributes, 703 his humiliation consisted in the assumption by the pre‐existent Logos of the servant‐form, 703 his humiliation consisted in the submission of the Logos to the Holy Spirit, 703 his humiliation consisted in the surrender as to his human nature of all advantages accruing thereto from union with deity, 703, 704 the five stages of his humiliation, 704‐706 his state of exaltation, 706‐710 the nature of his exaltation, 706, 707 the stages of his exaltation, 707‐710 his quickening and resurrection, 707, 708 his ascension, 708‐710 his offices, 710‐776 his offices three, 710 his Prophetic work, 710‐713 prophet, its meaning as applied to him, 710 three methods of fulfilling the prophet’s office, 711 his preparatory work as Logos, 711 his ministry as incarnate, 711, 712 his ascended guidance and teaching of the church on earth, 712 his final revelation of the Father to the saints in glory, 712, 713 his Priestly office, 713‐775 in what respects he was a priest, 713 his atoning work, see Atonement. as immanent in the universe, see Logos. bearer of our humanity, life of our race, 715 his sufferings not atonement but revelation of atonement, 715 his death a moral stimulus to men, 716 did he ever utter the words “give his life a ransom for many”?, 717 did not preach, but established the gospel, 721 a noble martyr, 729 his death the central truth of Christianity, 733, 764 his death set forth by Baptism and Lord’s Supper, 733 the Great Penitent, 734, 737, 760 the Savior of all men, 739 refused “the wine mingled with myrrh,”, 742 never makes confession of sin, 746 a stumbling‐block to modern speculation, 746 had not hereditary depravity but guilt, 747, 762 was he slain by himself or another?, 747 does he suffer intensively the infinite punishment of sin?, 747 his obedience, active and passive, needed in salvation, 749, 770 died for all, 750 incorporate with humanity, became our substitute, 750 how “lifted up,”, 751 mediator between the just God and the merciful God, 754 in his organic union with the race is the vital relation which makes his vicarious sufferings either possible or just, 754 as God immanent in humanity, is priest and victim, condemning and condemned, atoning and atoned, 755 created humanity, and as immanent God sustains it, while it sins, thus becoming responsible for its sin, 755, 769 as Logos smitten by guilt and punishment, 755 the “must be” of his sufferings, what?, 755 his race‐responsibility not destroyed by incarnation, or purification in womb of Virgin, 756 his sufferings reveal the cross hidden in the divine love from foundation of the world, 756, 763 in womb of Virgin purged from depravity, guilt and penalty remaining, 757, 759 the central brain of our race through which all ideas must pass, 757 his guilt, what?, 757 innocent in personal, but not race relations, 758 his secular and church priesthood, 758 did he suffer only for his own share in sin of the race?, 758 his incarnation an expression of a prior union with race beginning at creation, 758 various explanations of his identification with race, 759 he longed to suffer, 759 he could not help suffering, 760 all nerves and sensibilities of race meet in him, 760 his place in 2 Cor. 5:21, 760, 761 when and how did he take guilt and penalty on himself, 761 import of his submission to John’s baptism, 762 was he unjustified till his death?, 762 his guilt first purged on Cross, 762 as incarnate, revealed, rather than made, atonement, 762 the personally unmerited sufferings of, the mystery of atonement, 768 may have felt remorse as central conscience of humanity, 769 his sufferings, though temporal, met infinite demands of law, 769 paid a penalty equivalent, though not identical, 769, 770 how Savior of all men, 772 specially Savior of those who believe, 773 his priesthood, everlasting, 773 as Priest he is intercessor, see Intercession. his Kingly office, 775 his kingship defined, 775 his kingdom of power, 775 his kingdom of grace, 775, 776 the only instance of Fortwirkung after death, 776 his kingdom of glory, 776 his kingdom, the antidote to despair concerning church, 776 his kingship, two practical remarks upon, 776 union with, see Union. ascended, communicates life to church, 806 heathen may receive salvation from Christ without knowing giver or how gift was purchased, 843 his sufferings secure acquittal from penalty of law, 858 his obedience secures reward of law, 858 union with, secures his life as dominant principle in soul, 860 his life in believer will infallibly extirpate all depravity, 860 “we in,” Justification, 862 “in us,” Sanctification, 862 his twofold work in the world, 869 a new object of attention to the believer, 873 union with, secures impartation of spirit of obedience, 875 his commands must not be modified by any church, 939 submitted to rites appointed for sinners, 943 God’s judicial activity exercised through, 1027 qualified by his two natures to act as judge, 1027 his body confined to space, 1032 his soul not limited to space, 1032

Christianity, its triumph over paganism, the wonder of history, 191‐193 its influence on civilization, 193, 194 its influence on individuals, 194, 195 submits to judgment by only test of a religion, not ideals, but performances, 195 and pantheism, 282 circumstances favorable to its propagation, 666 Japanese objection to its doctrine of brotherhood, 898

Christological method in theology, 50

Christology, 665‐776

Chronology, schemes of, 224, 225

Church, its safety and aggressiveness dependent on sound doctrine, 18 its relation to truth, 33 polity and ordinances of, their purpose, 546 a prophetic institution, 712 doctrine of the, 887‐980 constitution of the, or its Polity, 887‐929 in its largest signification, 887 and kingdom, difference between, 887, 889 definition of, in Westminster Confession, 887 the universal, includes all believers, 888 universal, the body of Christ, 888 a transcendent element in, 888 union with Christ, the presupposition of, 888 the indwelling Christ, its elevating privilege, 888 the universal or invisible distinguished from the local or visible, 889 individual, defined, 890 the laws of Christ on which church gathered, 890 not a humanitarian organization, 890 the term employed in a loose sense, 891 significance of the term etymologically, 891 the secular use of its Greek form, 891 used as a generic or collective term, 891 the Greek term translated, its derivation, 891 applied by a figure of rhetoric to many churches, 891 the local, a divine appointment, 892 the Hebrew terms for, its larger and narrower use, 892 Christ took his idea of, from Hebrew not heathen sources, 892 exists for sake of the kingdom, 892 will be displaced by a Christian state, 893 the decline of, not to be deplored, 893 a voluntary society, 893 membership in, not hereditary or compulsory, 893 union with, logically follows union with Christ, 893 its doctrine, a necessary outgrowth of the doctrine of regeneration, 893 highest organism of human life, 894 is an organism such as the religion of spirit necessarily creates, 891 its organization may be informal, 894 its organization may be formal, 894 its organization in N. T. formal, 894 its developed organization indicated by change of names from Gospels to Epistles, 895 not an exclusively spiritual organization, 895 doctrine of Plymouth Brethren concerning, 895, 896 organization of the, not definitely prescribed in N. T. and left to expediency; an erroneous theory, 896 government of, five alleged forms in N. T., 897 regenerate persons only members of, 897 Christ law giver of, 897 members on equality, 898 one member of, has no jurisdiction over another, 898 independent of civil power, 899 local, its sole object, 899 local, united worship a duty of, 899 its law, the will of Christ, 900 membership in, qualifications prescribed for, 900 membership in, duties attached to, 900 its genesis, 900 in germ before Pentecost, 900 three periods in life of, 901 officers elected as occasion demanded, 901 Paul’s teaching concerning, progressive, 902 how far synagogue was model of, 902 a new, how constituted, 902 in formation of, a council not absolutely requisite, 902, 903 at Antioch, its independent career, 903 its government, 903‐926 its government, as to source of authority, an absolute monarchy, 903 its government, as to interpretation and execution of Christ’s law, an absolute democracy, 903 should be united in action, 904 union of, in action should be, not passive submission, but intelligent co‐operation, 904 peaceful unity in, result of Spirit’s work, 904 Baptist, law of majority rule in, 904 as a whole responsible for doctrinal and practical purity, 905 ordinances committed to custody of whole, 905 as a whole, elects its officers and delegates, 906 as a whole, exercises discipline, 907 the self government of, an educational influence, 908 pastor’s duty to, 908 the world church or Romanist theory of, considered, 908‐911 Peter as foundation of, what meant by the statement, 909‐911 See also Peter. the hierarchical government of, corrupting and dishonoring to Christ, 911 the theory of a national, considered, 912‐914 Presbyterian system of the, authors upon, 912 independence of, when given up, 912 a spiritual, incapable of delimitation, 913 officers of the, 914‐924 offices in, two, 914‐916 a plurality of eldership in the primitive, occasional, 915, 916 the pastor, bishop or elder of the, his three fold duty, 916, 917 the deacon, his duties, 917, 918 did women in the early church discharge diaconal functions?, 918 ordination of officers in, 918‐924 See Ordination. local, highest ecclesiastical authority in N. T., 920 discipline of, 924‐926 relation of, to sister churches, 926‐929 each, the equal of any other, 926 each, directly responsible to Christ, and with spiritual possibilities equal to any other, 926 each, to maintain fraternity and co‐operation with other churches, 926 each, should seek and take advice from other churches, 927 the fellowship of a, with another church may be broken by departures from Scriptural faith and practice, 928 independence of, qualified by interdependence, 928 what it ought to do if distressed by serious internal disagreements, 928 its independence requires largest co‐operation with other churches, 929 list of authorities on general subject of the, 929 ordinances of the, 930‐980 See Ordinances, Baptism, and Lord’s Supper.

Circulatio, 333

Circumcision, of Christ, its import, 761 its law and that of baptism not the same, 954, 955

Circumincessio, 333

Civilization, can its arts be lost?, 529

Coffin, called by Egyptians ’chest of the living,’, 995

Cogito ergo Deus est, 61

Cogito ergo sum = cogito scilicet sum, 55

Cogito = cogitans sum, 55

Cognition of finiteness, dependence, etc., the occasion of the direct cognition of the Infinite, Absolute, etc., 52

Coming, second, of Christ, 1003‐1015 the doctrine of, stated, 1003 Scriptures describing, 1003, 1004 statements concerning, not all spiritual, 1004 outward and visible, 1004 the objects to be secured at, 1004 said to be “in like manner” to his ascension, 1004, 1005 analogous to his first, 1005 can all men at one time see Christ at the?, 1005 the time of, not definitely taught, 1005 predictions of, parallel those of his first, 1007 patient waiting for, disciplinary, 1007 precursors of, 1008‐1010 a general prevalence of Christianity, a precursor of, 1008 a deep and wide spread development of evil, a precursor of, 1008 a personal antichrist, a precursor of, 1008 four signs of, according to some, 1010 millennium, prior to, 1010, 1011 and millennium as pointed out in Rev. 20:4‐10, 1011 immediately connected with a general resurrection and judgment, 1011 of two kinds, 1014 a reconciliation of pre‐millenarian and post‐millenarian theories suggested, 1014 is the preaching which is to precede, to nations as wholes, or to each individual in a nation?, 1014 the destiny of those living at, 1015

Comings of Christ, partial and typical, 1003

Commenting, its progress, 35

Commission, Christ’s final, not confined to eleven, 906

Commercial theory of Atonement, 747

Common law of church, what?, 970

Communion, prerequisites to, 969‐980 limitation of, commanded by Christ and apostles, 969 limitation of, implied in its analogy to Baptism, 969 prerequisites to, laid down not by church, but by Christ and his apostles expressly or implicitly, 970 prerequisites to, are four, 970 Regeneration, a prerequisite to, 971 Baptism, a prerequisite to, 971 the apostles were baptized before, 971 the command of Christ places baptism before, 971 in all cases recorded in N. T. baptism precedes, 971 the symbolism of the ordinances requires baptism to precede, 971, 972 standards of principal denominations place baptism before, 972 where baptism customarily does not precede, the results are unsatisfactory, 972 church membership, a prerequisite to, 973 a church rite, 973 a symbol of Christian fellowship, 973 an orderly walk, a prerequisite to, 973 immoral conduct, a bar to, 973, 974 disobedience to the commands of Christ, a bar to, 974 heresy, a bar to, 974 schism, a bar to, 975 restricted, the present attitude of Baptist churches to, 976 local church under responsibility to see its, preserved from disorder, 975, 976 open, advocated because baptism cannot be a term of communion, not being a term of salvation, 977 open, contrary to the practice of organised Christianity, 977 no more binding than baptism, 978 open, tends to do away with baptism, 978 open, destroys discipline, 978 open, tends to do away with the visible church, 979 strict, objections to, answered briefly, 979, 980 open, its justification briefly considered, 980 a list of authors upon, 980

Compact with Satan, 458

Complex act, part may designate whole, 946

Concept, not a mental image, 7 in theology, may be distinguished by definition from all others, 15

Concupiscence, what?, 522 Romish doctrine of, 604

Concurrence in all operations at basis of preservation, 411 divine efficiency in, does not destroy or absorb the efficiency assisted, 418 God’s, in evil acts only as they are natural acts, 418, 419

Confession, Romanist view of, 834

Conflagration, final, 1012

Confucianism, 180, 181

Confucius, 180, 181

Connate ideas, 53, 54

Conscience, what?, 82, 83 proves existence of a holy Lawgiver and Judge, 82 its supremacy, 82 warns of existence of law, 82 speaks in imperative, 82 represents to itself some other as judge, 82 the will it expresses superior to ours, 83 witness against pantheism, 103 thirst of, assuaged by Christ’s sacrifice, 297 its nature, 498 not a faculty, but a mode, 498 intellectual element in, 498 emotional element in, 498 solely judicial, 498 discriminative, 498 impulsive, 498 other mental processes from which it is to be distinguished, 499 the moral judiciary of the soul, 500 must be enlightened and cultivated, 500 an echo of God’s voice, 501 in its relation to God as holy, 502 the organ by which the human spirit finds God in itself, and itself in God, 503 rendered less sensitive, but cannot be annulled, by sin, 647 needs Christ’s propitiation, 736 absolute liberty of, a distinguishing tenet of Baptists, 898, 899

Consciousness, Christian, not norma normans, but norma normata, 28 defined, 63 not source of other knowledge, 63 self, primarily a distinguishing of itself from itself, 104 comes logically before consciousness of the world, 104 self consciousness, what?, 252

Consubstantiation, 968

Contrary choice, in Adam, 519 not essential to will, 600, 605 its present limits, 605

Contrition, Romish doctrine of, 834

Conversion, God’s act in the will in, 793 sudden, 827 defined, 829 relation to regeneration, 829 voluntary, 829 man’s relation to God in, 830 conversions other than the first, 831 relations of the divine and human in, 831

Cosmological argument, see God.

Covetousness, what?, 569

Cranial capacity of man and apes, 473

Creatianism, its advocates, 491 its tenets, 491 its untenability, 491‐493

Creation, attributed to Christ, 310 attributed to Spirit, 316 doctrine of, 371‐410 definition of, 371, 372 by man of ideas and volitions and indirectly of brain modifications, 371 is change of energy into force, 371 Lotzean, author’s view of, 372 is not “production out of nothing,”, 372 is not “fashioning,”, 372, 373 not an emanation from divine substance, 372 the divine in, the origination of substance, 373 free act of a rational will, 373 externalization of God’s thought, 373 creation and “generation” and “procession,”, 373 is God’s voluntary limitation of himself, 373 how an act of the triune God, 373 not necessary to a trinitarian God, 373 the doctrine of, proved only from Scripture, 374 direct Scripture statements concerning, discussed, 374‐377 idea of, originates, when we think of things as originating in God immediately, 375 Paul’s idea of, 376 absolute, heathen had glimpses of, 376 best expressed in Hebrew, 376 found among early Babylonians, 376 found in pre‐Zoroastrian, Vedic, and early Egyptian religions, 376 in heathen systems, 377 literature on, 377 “out of nothing,” its origin, 377 indirect evidence of, from Scripture, 377, 378 theories which oppose, 378‐391 Dualism opposes, see Dualism. Emanation opposes, see Emanation.

Creation from eternity, theory stated, 386 not necessitated by God’s omnipotence, 387 contradictory in terms and irrational, 387 another form of the see‐saw philosophy, 387 not necessitated by God’s timelessness, 387 inconceivable, 387 not consistent with the conception of universe as an organism, 388 not necessitated by God’s immutability, 388 not necessitated by God’s love, 388, 389 inconsistent with God’s independence and personality, 389 outgrowth of Unitarian tendencies, 389

Creation, opposed by theory of spontaneous generation, see Generation, Spontaneous. Mosaic account of, 391‐397 asserts originating act of God in, 391 makes God antedate and create matter, 391 recognizes development, 392 lays the foundation for cosmogony, 392 can be interpreted in harmony with mediate creation or evolution, 392 not an allegory or myth, 394 Mosaic account of, not the blending of inconsistent stories,‐394 not to be interpreted in a hyperliteral way, 394 does not use “day” for a period of twenty‐four hours, 394 is not a precise geological record, 395 its scheme in detail, 395‐397 literature upon, 396, 397

Creation, God’s end in, 397‐402 God’s end in, his own glory, 398 God’s chief end in, the manifestation of his glory, 398 his glory most valuable end in, 399 his glory only end in, consistent with his independence and sovereignty, 399 his glory the end in, which secures every interest of the universe, 400 his glory the end in, because it is the end proposed to his creatures, 401 its final value, its value for God, 402 the doctrine of, its relation to other doctrines, 402‐410 its relation to the holiness and benevolence of God, 402 first, in what senses “very good,”, 402 pain and imperfection in, before moral evil, reasons for, 402 sets forth wisdom and free‐will of God, 404 Christ in, the Revealer of God, and the remedy of pessimism, 405 presents God in Providence and Redemption, 407 gives value to the Sabbath, 408

Creation of man, exclusively a fact of Scripture, 465 Scripture declares it an act of God, 465 Scripture silent on method of, 465 Scripture does not exclude mediate creation of body, if this method probable from other sources, 465, 491 and theistic evolution, 466 his soul, its creation, though mediate, yet immediate, 466, 491 not from brute, but from God, through brute, 467, 469, 472 the last stage in the development of life, 469 unintelligible unless the immanent God is regarded as giving new impulses to the process, 470 as to soul and body, in a sense immediate, 470 natural selection, its relations to, 470 by laws of development, which are methods of the Creator, 472 when finished presents, not a brute, but a man, 472 constitutes him the offspring of God, and God his Father, 474 as taking place through Christ, made its product a son of God by relationship to the Eternal Son, 474 theory of its occurrence at several centres, 481 and his new creation compared, 694 in it body made corruptible, soul incorruptible, 991

Creation, continuous, its doctrine, 415 its advocates, 416 the element of truth in, 416 its error, 416 contradicts consciousness, 416 exaggerates God’s power at expense of other attributes, 417 renders personal identity inexplicable, 417 tends to pantheism, 417

Creatura, 392

Credo quia impossibile est, 34

Creeds, 18, 42

Crime best prevented by conviction of its desert of punishment, 655

Crimen læsæ majestatis, 748

Criminal theory, 748

Criticism, higher, 169‐172 what it means, 169 influenced by spirit in which conducted, 169, 170 its teachings on Pentateuch and Hexateuch, 170 reveals God’s method in making up record of his revelation, 172 literature upon, 172

Cumulative argument, 71

Cur Deus Homo, synopsis of, 748

“Curse” in Gal. 3:13, 760

“Custom, immemorial,” binding, 970

“Damn,” its present connotation acquired from impression made on popular mind by Scriptures, 1046

“Damnation” in 1 Cor. 11:22, its meaning, 960

Darwinism, its teaching, 470 its truth, 470 is not a complete explanation of the history of life, 470 fails to account for origin of substance and of variations, 470 does not take account of sudden appearance in the geological record of important forms of life, 470 leaves gap between highest anthropoid and lowest specimen of man unspanned, 471 fails to explain many important facts in heredity, 471 must admit that natural selection has not yet produced a species, as far as we know, 472 as its author understood it, was not opposed to the Christian faith, 473

Day in Gen. 1, 35 its meaning, 223, 224, 394, 395

Deacons, their duties, 917, 918 ordination of, 919

Deaconesses, 918

Dead, Christ’s preaching to, 707, 708

Dead, Egyptian Book of the, 995 extracts from, 995 resurrection in, 1022 judgment in, 1024

“Deadly sins, the seven,” of Romanism, 571, 572

Death, spiritual, a consequence of the Fall, 591 spiritual, in what it consists, 591, 659, 660, 982 physical, its nature, 656, 982 physical, a part of the penalty of sin proved from Scripture, 656, 657 and sin complemental, 657 a natural law, on occasion of man’s sin, appointed to a moral use, 657 the liberator of souls, 658 the penalty of sin, proved from reason, 658 its universality how alone explained consistently with idea of God’s justice, 658 not a necessary law of organized being, 658 higher being might have been attained without its intervention, 658 to Christian not penalty, but chastisement and privilege, 659, 983, 984 eternal, what?, 660 second, 648, 982, 983, 1013 not cessation of being, 984 as dissolution, cannot affect indivisible soul, 984 as a cessation of consciousness preparatory to other development, considered, 986 cannot terminate the development for which man was made, 986 cannot so extinguish being that no future vindication of God’s moral government is possible, 987 cannot, by annihilation, falsify the testimony of man’s nature to immortality, 989 man’s body only made liable to, 991 as applied to soul, designates an unholy and unhappy state of being, 992 consciousness after, indicated in many Scriptures, 993, 994 a “sleep,”, 994 of two kinds, 1013 its passionless and statuesque tranquility prophetic, 1016

Decree to act not the act, 354, 359

Decree, the divine, permissive in case of evil, 354, 365

Decree, not a cause, 360 of end and means combined, 353, 363, 364 does not efficiently work evil choices in men, 365 to permit sin, and the fact of the permission of sin equally equitable, 365 to initiate a system in which sin has a place, how consistent with God’s holiness?, 367

Decrees of God, the, 353‐370 their definition, 353‐355 many to us, yet in nature one plan, 353 relations between, not chronological but logical, 353 without necessity, 353 relate to things outside of God, 53 respect acts, both of God and free creatures, 354 not addressed to creatures, 354 all human acts covered by, 354 none of them read “you shall sin,”, 354 sinful acts of men, how related to, 354 how divided, 355 declared by Scripture to include all things, 355 declared by Scripture to deal with special things and events, 355 proved from divine foreknowledge, 356 respect foreseen results, 356 proved from divine wisdom, 358 proved from divine immutability, 358, 359 proved from the divine benevolence, 359 a ground of thanksgiving, 359 not inconsistent with man’s free agency, 359 do not remove motive for exertion, 363 and fate, 363 encourage effort, 364 they do not make God the author of sin, 365 practical uses of the doctrine of, 368 the doctrine of, dear to matured understanding and deep experience, 368 how the doctrine should be preached, 369

Deism, defined, 414 some of its advocates, 414 an exaggeration of God’s transcendence, 414 rests upon a false analogy, 415 a system of anthropomorphism, 415 denies providential interference, 415 tends to atheism, 415 “Delivering to Satan,” 457

Delphic oracle, 136

Demons, see Angels, evil.

Depravity, explained by a personal act in the previous timeless state of being, 488 of nature, repented of by Christians, 555 Arminian theory of, 601, 602 New School theory of, 606, 607 Federal theory of, 612, 613 Augustinian theory of, 619, 620 defined, 637 total, its meaning, 637‐639 is subjective pollution, 645, 646 Christ had no, 645, 756‐758 of human will, requires special divine influence, 784 of all humanity, 813

Determinatio est negatio, 9

Determinism, 362, 507‐510

Deus nescit se quid est quia non est quid, 244

Deuteronomy, 167‐169, 171, 239

Devil, 454, 455

Dextra Dei ubique est, 708

Diabolus nullus, nullus Redemptor, 462

Diatoms, and natural selection, 471

Dichotomous and Dichotomy, see Man.

Dies Iræ, the, 645, 1056

Dignity, the plural of, 318

Disciples or Campbellites, 821, 840, 947

Discrepancies, alleged, in Scripture, 107, 108, 173, 174

Divorce, permitted by Moses, 230

Docetæ, 670

Doctor angelicus, 44

Doctor subtilis, 45

Doctrine, 17, 33, 34

Documentary evidence, 141, 142

Doddridge’s dream, 453

Dogmatic system implied in Scripture, 15

Dogmatism, 42

Domine, quousque? Calvin’s motto, 1008

Donum supernaturale, 522

Dort, Synod of, 614, 777

Douay version, Mat. 26:28 in, 965

Dualism, two forms of, 378 a form of, holds two distinct and co‐eternal principles, 378 a history of this form of, 378‐380 this form of, presses the maxim ex nihilo nihil fit too far, 380 this form of, applies the test of inconceivability too rigidly, 380 this form of, unphilosophical, 381 this form of, limits God’s power and blessedness, 381 this form of, fails to account for moral evil, 381 another form of, holds the existence of two antagonistic spirits, 381, 382 this form of, at variance with the Scriptural representation of God, 382 this form of, opposed to the Scriptural representation of the Prince of Evil, 382

Ducit quemque voluptas, 299

Duties, our, not all disclosed in revelation, 545

Ebionism, 669

Ebionites, 669, 670

Ecclesiastes, 240

Ecclesiology, 887‐980

Eden, adapted to infantile and innocent manhood, 583

Education, by impersonal law, and by personal dependence, 434

Efficacious call, its nature, 792, 793

“Effulgence,”, 335

Ego, cognition of it logically precedes that of non ego, 104

Egyptian language, old, its linguistic value, 497 idea of blessedness of future life dependent on preservation of body, 995 idea of permanent union of soul and body, 1022 way of representing God, 376, 377 knowledge of future state, 995

Einzige, der, every man is, 353

Eldership, plural, 915, 916

Election, its relation to God’s decrees, 355 logically subsequent to redemption, 777 not to share in atonement but to special influence of Spirit, 779 doctrine of, 779‐790 definition, 779 proof from Scripture, 779‐782 statement preliminary to proof, 779 asserted of certain individuals, 780 asserted in connection with divine foreknowledge, 780, 781 asserted to be a matter of grace, 781 connected with a giving by Father to Son of certain persons, 781 connected with union with Christ, 781 connected with entry in the Lamb’s Book of Life, 781 connected with allotment as disciples to certain believers, 782 connected with a special call of God, 782 connected with a birth by God’s will, 782 connected with gift of repentance and faith, 782 connected with holiness and good works as a gift, 782 Lutheran view of, 782, 783 Arminian view of, 783 a group of views concerning, 783 proved from reason, 783‐785 is the purpose or choice which precedes gift of regenerating grace, 783 is not conditioned on merit or faith in chosen, 784 needed by depravity of human will, 784 other considerations which make it more acceptable to reason, 785 objections to, 785‐790 is unjust, 785 is partial, 786 the ethical side of natural selection, 786 is arbitrary, 787 is immoral, 787, 788 fosters pride, 788 discourages effort, 788, 789 implies reprobation, 789, 790 list of authors on, 790

Elijah, his translation, 995 John the Baptist as, 1013

Elizabeth, Queen, immersed, 937

Elohim, 318, 319

Emanation theory of origin of universe, 378‐383

Empirical theory of morals, truth in, 501 reconciled with intuitional theory, 501

Encratites, deny to woman “the image of God,”, 524

Endor, woman of, 966

“Enemies,” Rom. 5:10, 719

Energy, mental, life, 252 resisted, force, 252 universe derived from, 252 its change into force is creation, 252 dissipation of, 374, 415

Enghis and Neanderthal crania, 471

Enmity to God, 569, 817, 818

Enoch, translation of, 658, 994

Environment, 426, 1034, 1049

Eophyte and Eozoon, 395

Epicureanism, 91, 184, 299

Error, systems of, suggest organizing superhuman intelligences, 457

Errors in Scripture, alleged, 222‐236

Eschatology, 981‐1056

Esprit gelé (matter) Schelling’s bon mot, 386

Essenes, 787

Esther, book of, 237, 309

“Eternal sin, an,”, 1034, 1048

Eternity, 276

Ethics, how conditioned, 3 Christian and Christian faith inseparable, 636

Eucharist, see Supper, the Lord’s.

Eutaxiology, 75

Eutychians (Monophysites), 672

Eve, 525, 526, 676

Evidence, principles of, 141‐144

Evil, 354, 1053

Evolution, behind that of our own reason stands the Supreme Reason, 25 and revelation constitute nature, 26 an, of Scripture as of natural science, 35 of ideas, not from sense to nonsense, 64 has given man the height fromwhich he can discern stars of moral truth previously hidden below the horizon, 65 a process, not a power, 76 only a method of God, 76 spells purpose, 76 awake to ends within the universe, but not to the great end of the universe itself, 76 answers objections by showing the development of useful collocations from initial imperfections, 78 has reinforced the evidences of intelligence in the universe, 79 transfers cause to an immanent rational principle, 79 a materialized, logical process, 84 of universe inexplicable unless matter is moved from without, 92 extension and, being, having thought and will, reveals itself in, 101 only another name for Christ, 109 views nature as a progressive order consisting of higher levels and phenomena unknown before, 121 its principle, the Logos or Divine Reason, 123 its continuity that of plan not of force, 128 depends on increments of force with persistency of plan, 123 irreconcilable with Deism and its distant God, 123 the basis and background of a Christianity which believes in a dynamical universe of which a personal and loving God is the inner source of energy, 123 implies not the uniformity, but universality of law, 126 has successive stages, with new laws coming in, and becoming dominant, 125 of Hegel, a fact but fatalistic, 176 of human society not primarily intellectual, but religious, 194 is developing reverence with its allied qualities, 194 if not recognized in Scripture leads to a denial of its unity, 217 of “Truth—evolvable from the whole, evolved at last painfully,”, 218 has given us a new Bible—a book which has grown, 224, 230, 231 in a progress in prophecy, doctrine and church‐polity seen in Paul’s epistles, 236 not a tale of battle, but a love‐story, 264 the object of nature, and altruism the object of evolution, 264 explains the world as the return of the highest to itself, 266 in the idea of holiness and love exhibited in the palæontological struggle for life and for the life of others, 268, 393 is God’s omnipresence in time, 282 of his own being, God not shut up to a necessary, 287 working out a nobler and nobler justice is proof that God is just, 292 a method of Christ’s operation, 311 in its next scientific form will maintain the divineness of man and exalt Jesus of Nazareth to an eminence secure and supreme, 328 “Father,” more than symbol of the cause of organic, 334 and gravitation, all the laws of, are the work and manifestation of the present Christ, 337 the conception of God in, leads to a Trinitarian conception, 349 theological, are the heathen trinities stages in?, 352 is a regress terminating in the necessity of a creator, 374 a self, of God, so Stoic monism regarded the world, 389 implies previous involution, 390 assumes initial arrangements containing the possibilities of the order afterwards evolved, 390 unable to create something out of nothing, 390 the attempt to comprehend the world of experience in terms of fundamental idealistic postulates, 390 that ignores freedom of God is pantheistic, 390 from the nebula to man, unfolds a Divine Self, 390 but a habitual operation of God, 390 not an eternal or self‐originated process, 391 natural selection without teleological factors cannot account for biological, 391 and creation, no antagonism between, 391 its limits, 392 Spencer’s definition of, stated and criticized, 392 illustrated in progress from Orohippus to horse of the present, 392 of inorganic forces and materials, an, in this the source of animate species, yet the Mosaic account of creation not discredited, 392 in all forms of energy, higher and lower, dependent directly on will of God, 393 the struggle for life to palæontological stages of, the beginning of the sense of right and justice, 268, 393 the struggle for the life of others in palæontological stages of, the beginning of altruism, 268, 393 the science of, has strengthened teleology, 397 its flow constitutes the self‐revelation of the Infinite One, 413 process of, easier believed in as a divine self‐evolution than as a mechanical process, 459 of man, physical and psychical, no exception to process of, yet faith in God intact, 465 cannot be explained without taking into account the originating agency of God, 465 does not make the idea of Creator superfluous, 466 theist must accept, if he keep his argument for existence of God from unity of design, 466 of music depends on power of transmitting intellectual achievements, 466 unintelligible except as immanent God gives new impulses to the process, 470 according to Mivart, it can account neither for body or soul of man, 472 still incomplete, man is still on all fours, 472 an atheistic, a reversion to the savage view, 473 theistic, regards human nature as efflux and reflection of the Divine Personality, 473 atheistic, satirized, 473 a superior intelligence has guided, 473 phylogenetic, in the creation of Eve, 525 normal, man’s will may induce a counter‐evolution to, 591 the goal of man’s, is Christ, 680 the derivation of spiritual gifts from the Second Adam consonant with, 681 of humanity, the whole, depicted in the Cross and Passion, 716 the process by which sons of God are generated, 967

Example, Christ did not simply set, 732

Exegesis based on trustworthiness of verbal vehicle of inspiration, 216

Exercise‐system of Hopkins and Emmons, 45, 416, 417, 584, 607, 822

Existence of God, see God.

Ex nihilo nihil fit, 380

Experience, 28, 63‐65

Expiation, representative, recognized among Greeks, 723

Ezra, his relation to O. T., 167

Fact local, truth universal, 240

Facts not to be neglected, because relations are obscure, 36

Faculties, mental, man’s three, 487

Faith, a higher sort of knowledge, 3 physical science rests on, 3 never opposed to reason, 3 conditioned by holy affection, 3 act of integral soul, 4 can alone furnish material for a scientific theology, 4 not blind, 5 its fiducia includes notitia, 5 its place in the Arminian system, 605, 864 in a truth, possible in spite of difficulties to us insoluble, 629 does not save, but atonement which it accepts, 771 saving, is the gift of God, 782 an effect, not cause, of election, 784 involves repentance, 836 defined, 836 analyzed, 837 an intellectual element (notitia, credere Deum) in, 837 must lay hold of a present Christ, 837 an emotional element (assensus, credere Deo) in, 837 a voluntary element (fiducia, credere in Deum) in, 838 self‐surrender to good physician, 838 the reflection of the Divine knowing and willing in man’s finite spirit, 838 its most important element, will, 838 is a bond between persons, 839 appropriates Christ as source of pardon and life, 839 its three elements illustrated, 839 phrases descriptive of, 839 no element in, must be exaggerated at expense of the others, 839 views refuted by a proper conception of, 840 an act of the affections and will, 840 not a purely intellectual state, 841 is a moral act, and involves responsibility, 841 saving, its general and particular objects, 842 is believing in God as far as he has revealed himself, 842, is it ever produced “without a preacher”? 843, 844 its ground of faith, the external word, 844 its ground of assurance, the Spirit’s inward witness, 844 it is possible without assurance?, 845 necessarily leads to goods works, 846 is not to be confounded with love or obedience, 847 a work and yet excluded from the category of works, 847 instrumental cause of salvation, 847 the intermediate factor between undeveloped tendency toward God and developed affection for God, 847 must not be confounded with its fruits, 848 the actinic ray, 848 is susceptible of increase, 848 authors on the general subject of, 849 why justified by faith rather than other graces?, 864 not with the work of Christ a joint cause of justification, 864 its relation to justification, 865 the mediate cause of sanctification, 872 secures righteousness (justification plus sanctification), 873

Faithfulness, Divine, 288, 289

Fall, Scriptural account of temptation and, 582‐585 if account of, mythical, yet inspired and profitable, 582 reasons for regarding account of, as historical, 582, 583 the stages of temptation that preceded, 584, 585 how possible to a holy being?, 585, 586 incorrect explanations of, 585 God not its author, 586 was man’s free act of revolt from God, 587 cannot be explained on grounds of reason, 587 was wilful resistance to the inworking God, 587 was choice of supreme love to the world and self rather than supreme devotion to God, 587 cannot be explained psychologically, 587 is an ultimate fact, 587 an immanent preference which was first a choice and then an affection, 588 God’s permission of the temptation preceding, benevolent, 588 not Satanic, because not self‐originated, 588 its temptation objectified in an embodied seducer, an advantage, 588 presented no temptation having tendency in itself to lead astray, 588, 589 the slightness of the command in, the best test of obedience, 589 the command in, was not arbitrary, 589 the greatness of the sanction incurred in, had been announced and should have deterred, 590 the revelation of a will alienated from God, 590 physical death a consequence of, 590 brought death at once, 590 mortal effects of the, counteracted by grace, 590 death said by some not to be a consequence of the, 591 spiritual death, a consequence of, 591 arrested the original tendency of man’s whole nature to God, 591 depraved man’s moral and religious nature, 591 left him with his will fundamentally inclined to evil, 592 darkened the intuition of reason, 592 rendered conscience perverse in its judgments, 592 terminated man’s unrestrained intercourse with God, 592, 593 imposed banishment from the garden, 593 constituted Adam’s posterity sinful, see Imputation. of human nature could only occur in Adam, 629 repented of, because apostasy of our common nature, 629 all responsible for the one sin of the, as race‐sin, 630 has depraved human nature, 637 has rendered human nature totally unable to do that which is good in God’s sight, 640 has brought the race under obligation to render satisfaction for self‐ determined violation of law, 644

Fallen condition of man, Romanist and Protestant views of, 521, 522

Falsehood, what?, 569

Fatalism, 427

Fate and the decrees of God, 363

Father, God as, see Trinity.

“Father,” how applied to whole Trinity, 333 ’our,’ import, 334

Federal theology, 45, 46, 50, 612‐616

Feeling, 17, 20, 21

Fellowship, Christian, not church, 979

Fetichism, 56, 532

Fiction, the truest, has no heroes, 575

Final cause, 44, 52, 60, 62, 75‐77

Final Things, doctrine of, 981‐1056

Finality, 75, 76, 78, 79

Fishes, the earliest, ganoids large and advanced in type, 470

Flesh, 562, 588, 673

“Fold,” none under New Dispensation, 807

Fons Trinitatis, 341

Force, no mental image of, 7 not the atom, the real ultimate, 91 a property of matter, 91, 96 behind all its forms, co‐ordinating mind, 95 atom a centre of, 96 matter a manifestation of, 96, 109 expressed in vibrations foundation of all we know of extended world, 96 the only, we know is that of our own wills, 96 real, lies in the Divine Being, as living, active will, 97 matter and mind as respectively external and internal centres of, 98 as a function of will, 99, 109, 415, 416 all except that of men’s free will, is the will of God, 99 the product of will, 109 in universe works in rational ways and must be product of spirit, 109 Christ, the principle of every manifestation of, 109 is God with his moral attributes omitted, 259 is energy under resistance, 371 is energy manifesting itself under self‐conditioning or differential forms, 371 identified with the Divine Will, theories in which, 412 and will are one in God, 412 every natural, a generic volition of God, 413 a portion of God’s, disjoined from him in the free‐will of intelligent beings, 414 super cuncta, subter cuncta, 414 not always Divine will, 416 in its various differentations adjusted by God, 436

Foreknowledge of God of all future acts directly, 284 acts of free will excepted by some, 284, 285 denial of the absolute, productive of dread, 285 regarded by some as insoluble, 285 perhaps explicable by the possibility of an all‐embracing present, 285 constant teaching of Scripture favors, 285 mediate, what?, 285 immediate, what?, 285 if intuitive, difficulty removed, 285, 357, 362 rests on fore‐ordination, 356 preceded logically by decree, 356, 357 of undecreed actuals (scientia media), not possible, 357 two kinds of, 358 the middle knowledge of Molina, 358 of individuals, 781 distinguished from fore‐ordination, 781

Forgiveness, not in nature but in grace, 548 cannot be granted unconditionally by public bodies, 766 more than the taking away of penalty, 767 optional with God since he makes satisfaction, 767 human accorded without atonement, why not divine?, 835 defined in personal, ethical and legal terms, 854, 855 God’s act as Father, 855 none in nature, 855 does not ensure immediate removal of natural consequences of sin, 855 the peculiar characteristic of Christian experience, 856

Fore‐ordination, its nature, 355, 381 the basis of foreknowledge, 356 distinguished from foreknowledge, 781

Forms of thought are facts of nature, 10

Fourth gospel, its genuineness, 151

Free agency defined, 360 can predict its action, 360

Freedom, man’s, consistent with the divine decrees, 359‐362 four senses of word, 361 of indifference, 362 of choice, which is not incompatible with the complete bondage of will, 509, 510 remnants of, left to man, 510, 640

Freundlos war der grosse Weltenmeister, 386

Fürsehung and Vorsehung combined in “Providence,” 419

Future life, the evidence of Jewish belief in a, 994 Egyptian ideas about, 995 Moses instructed in Egyptian “learning” concerning, 995 proof‐texts for, 996 doctrine of Pharisees supports, 996 Christ’s argument for, 996 argument for, presupposes the existence of a truthful, wise and good creator, 996 the most conclusive proof of, Christ’s resurrection, 997 Christ taught the doctrine of, 997 a revelation of, needed, 997

Futurist method of interpreting Revelation, 1009

Galton’s view of piety, 83

Ganoids, the first geologic fishes, 470

Gemachte, das, sin is, 566

Genealogies of Scripture, 229

Generation, as applied to the Son, 340‐343 spontaneous, 389

Genuineness of the Christian documents, 143‐154 of the books of O. T., 165‐172

Genus apotelesmaticum, 686 idiomaticum, 686 majestaticum, 686

Genus tapeinoticon, 686

Gesetz, 533

Gethsemane, 677, 731

Gewordene, das, is not sin, 566

Glory, final state of righteous, 1029 his own, why God’s end in creation?, 397‐402

Gnostic Ebionism, 669, 670

Gnostics, 20, 378, 383, 487

God, the subject of theology, though aprehended by faith, yet a subject of science, 3 human mind can recognize God, 4 though not phenomenal, can be known, 5 because of analogies between his nature and ours, can be known, 7 though no adequate image of, can be formed, yet may be known, 7 since all predicates of God are not negative, he may be known, 9 so limited and defined, that he may be known, 10 his laws of thought ours, and so he may be known, 10 can reveal himself by external revelation, 12 revealed in nature, history, conscience, Scripture, 14 Christ the only revealer of, 14 the existence of, 52‐110 definitions of the term, 52 his existence a first truth, or rational intuition, 52 his existence conditions observation and reasoning, 52 his existence rises into consciousness on reflection on phenomena of nature and mind, 52 knowledge of his existence, universal, 56‐58 knowledge of his existence, necessary, 58, 59 knowledge of his existence, logically independent of and prior to, all other knowledge, 59‐62 other suggested sources of our idea of, 62‐67 idea of, not from external revelation, 62, 63 idea of, not from tradition, 63 idea of, not from experience, 63‐65 idea of, not from sense perception and reflection, 63, 64 idea of, not from race‐experience, 64, 65 idea of, not from actual contact of our sensitive nature with God, 65 rational intuition of, sometimes becomes presentative, 65 idea of, does not arise from reasoning, 65, 66 faith in, not proportioned to strength of reasoning faculty, 65 we know more of, than reasoning can furnish, 65, 66 idea of, not derived from inference, 66, 67 belief in, not a mere working hypothesis, 67 intuition of, its contents, 67‐70 what he is, men to some extent know intuitively, 67 a presentative intuition of, possible, 67 a presentative intuition of, perhaps normal experience, 67 loss of love has weakened rational intuition of, 67 the passage of the intuition of, into personal and presentative knowledge, 68 his existence not proved but assumed and declared in Scripture, 68 evidence of his existence inlaid in man’s nature, 68 knowledge of, though intuitive may be explicated and confirmed by argument, 71 the intuition of, supported by arguments probable and cumulative, 71 the intuition of, explicated by reflection and reasoning, 72 arguments for existence of, classified, 72 Cosmological Argument for his existence, 73‐75 its proper statement, 73 its defects, 73, 74 its value, 74, 75 Teleological Argument for his existence, 75‐80 its nature, 75‐78 its defects, 78‐80 its value, 80 Anthropological Argument for his existence, 80‐85 its nature, 80‐83 its defects, 84 its value, 84, 85 Historical Argument for his existence, 85 Biblical Argument for his existence, 85 Ontological Argument for his existence, 85‐89 its three forms, 85, 86 its defects, 87 its value, 87‐89 evidence of his existence from the intellectual starting‐point, 88 evidence of his existence from the religious starting‐point, 88 the nature, decrees and works of, 243‐370 the attributes of, 243‐306 his acts and words arise from settled dispositions, 243 his dispositions inhere in a spiritual substance, 243 his attributes, definition of, 244 relation of his attributes to his essence, 244‐246 his attributes have an objective existence, 244 his attributes are distinguishable from his essence and from each other, 244 regarded falsely as being of absolute simplicity, 244 he is a being infinitely complex, 245 nominalistic notion, its error, 245 his attributes inhere in his essence, 245, 246 is not a compound of attributes, 245 extreme realism, its danger, 245 attributes of, belong to his essence, 245 his attributes distinguished from personal distinctions in his Godhead, 246 his attributes distinguished from his relations to the world, 246 illustrated by intellect and will in man, 246 his attributes essential to his being, 246 his attributes manifest his essence, 246 in knowing his attributes, we know the being to whom attributes belong, 246 his attributes, methods of determining, 246, 247 rational method of determining, 247 three viæ of rational method of determining his attributes, 247 Biblical method, 247 his attributes, how classified, 247‐249 absolute or immanent, 247 his relative or transitive attributes, 247 his attributes, a threefold division of the relative or transitive, 248 his attributes, schedule of, 248 order in which they present themselves to the mind, 248 his moral perfection involves relation of himself to himself, 249 his absolute or immanent attributes, 249‐275 his spirituality, 249‐254 is not matter, 249 is not dependent upon matter, 249 the material universe, not his sensorium, 250 his spirituality not denied by anthropomorphic Scriptures, 250 pictures of him, degrading, 250 desire for an incarnate God, satisfied in Christ, 251 his spirituality involves life and personality, 251, 252 life as an attribute of, 251 life in, has a subject, 251 life in, not correspondence with environment, 251 life in, is mental energy, the source of universal being and activity, 252 personality, an attribute of, 252 his personality, its content, 252 his infinity, its meaning, 254 his infinity, a positive idea, 254 does not involve identity with ’The All,’, 255 intensive rather than extensive, 255 his infinity enables him to love infinitely the single Christian, 256 his infinity qualifies his other attributes, 256 what his infinity involves, 256‐260 his self‐existence, what?, 256 he is causa sui, 256 his aseity, what?, 256 exists by necessity of his own being, 257 his immutability, what?, 257 said to change, how explained, 257 his immutability secures his adaptation to the changing conditions of his children, 258 his immutability consistent with the execution in time of his eternal purposes, 258 permits activity and freedom, 258 his unity, what?, 259 notion of more than one, self‐contradictory and unphilosophical, 259 his unity not inconsistent with Trinity, 259 his unity, its lessons, 259 his perfection, explanation of the term, 260 involves moral attributes, 260‐275 himself, a sufficient object for his own activity, 260 his truth, what?, 260 his immanent truth to be distinguished from veracity and faithfulness, 260 he is truth, as the truth that is known, 261 his truth, a guarantee of revelation, and ground of eternal divine self‐ contemplation, 262 his love, what?, 263 his immanent love to be distinguished from mercy and goodness, 263 his immanent love finds a personal object in his own perfection, 263 his immanent love, not his all‐inclusive ethical attribute, 263 his immanent love, not a regard for mere being in general, 263 his immanent love, not a mere emotional or utilitarian affection, 264 his immanent love, rational and voluntary, 264 his immanent love subordinates its emotional element to truth and holiness, 265 his immanent love has its standard in his holiness, and a perfect object in the image of his own infinite perfections, 265 his immanent love, a ground of his blessedness, 265 his immanent love involves the possibility of his suffering on account of sin, which suffering is atonement, 266 is passible, 266 blessedness consistent with sorrow, 266 a suffering being, a N. T. thought, 267 his passibility, authors on, 267 his holiness, self‐affirming purity, 268 his holiness, not its expression, justice, 269 his holiness is not an aggregate of perfections, but simple and distinct, 269 his holiness is not utilitarian self‐love, 270 his holiness is neither love nor its manifestation, 271 his holiness is purity of substance, 273 his holiness is energy of will, 273 his holiness is God’s self‐willing, 274 his holiness is purity willing itself, 274 his holiness, authors on, 275 his relative or transitive attributes, 275‐295 his eternity, defined, 275 his eternity, infinity in its relation to time, 276 regards existing time as an objective reality, 277 in what sense the past, present and future are to him ’one eternal now,’, 277 his immensity, what?, 278 not under law of space, 279 is not in space, 279 space is in him, 279 to him space has an objective reality, 279 his omnipresence, what?, 279 his omnipresence not potential but essential, 280 in what sense he “dwells in Heaven,”, 280 his omnipresence mistaken by Socinian and Deist, 280 his whole essence present in every part of his universe at the same time, 281 his omnipresence not necessary, but free, 283 his omniscience, what?, 283 his omniscience, from what deducible, 283 its characteristics, as free from all imperfections, 283 his knowledge direct, 283 his omniscience, Egyptian symbol of, 283 his intense scrutiny, 283 knows things as they are, 284 foreknows motives and acts by immediate knowledge, 284 his prescience not causative, 286 his omniscience embraces the actual and the possible, 286 his omniscience called in Scripture “wisdom,”, 286 his omnipotence, what?, 286 his omnipotence does not extend to the self contradictory or the contradictory to his own nature, 287 has power over his own power, 287 can do all he will, not will do all he can, 287 has a will‐power over his nature‐power, 287 his omnipotence implies power of self‐limitation, 288 his omnipotence permits human freedom, 288 his omnipotence humbles itself in the incarnation, 288 his attributes which have relation to moral being, 288‐295 his veracity and faithfulness, or transitive truth, 288 his veracity secures the consistency of his revelations with himself, and with each other, 288 his veracity secures the fulfilment of all promises expressed or implied, 289 his mercy and goodness, or transitive love, 289 his mercy, what?, 289 his goodness, what?, 289 his love finds its object in his own nature, 290 his love, men its subordinate objects, 290 his justice and righteousness or transitive holiness, 290 his righteousness, what?, 291 his justice, what?, 291 his justice and righteousness not mere benevolence, nor so founded in the nature of things as to be apart from God, 291 his justice and righteousness are revelations of his inmost nature, 292 do not bestow reward, 293 are devoid of passion and caprice, 294 revulsion of his nature from impurity and selfishness, 294 his attributes, rank and relations, 295‐303 his attributes related, 295 his moral attributes more jealously guarded than his natural, 295 his fundamental attribute is holiness, 296 may be merciful, but must be holy, 296 his holiness put most prominently in Scripture, 296 his holiness, its supremacy asserted by conscience, 296 his holiness conditions exercise of other attributes, 297 his holiness, a principle in his nature which must be satisfied before he can redeem, 298 his holiness, the ground of moral obligation, 298‐303 commands us to be holy on the ground of his own holiness, 302 as holy, the object of the love that fulfils the law, 302 his holy will, Christ, our example, supremely devoted to, 302 the Doctrine of the Trinity in the One God, 304‐352 see Trinity. is causa sui, 338 is “self willing right,” 338 relations sustained by, in virtue of personal distinctions, 343 unity and threeness equally essential to, 346 independence and blessedness of, require Trinity, 347 Doctrine of his Decrees, 353‐370 definition of his decrees, itemized, 353‐355 evil acts, how objects of the decrees of, 354 his permissive, not conditional agency, 354 his decrees, how classified, 355 his decrees referred to in Scripture and supported by reason, 355‐359 can preserve from sin without violation of moral agency, 366 his works, or the execution of his decrees, 371‐464 not a demiurge working on eternal matter, 391 his supreme end in creation, his own glory, 397‐402 “his own sake,” the fundamental reason of activity in, 399 his self expression not selfishness, but benevolence, 400 the only Being who can rightly live for himself, 401 that he will secure his end in creation, the great source of comfort, 401 his rest, a new exercise of power, 411 not “the soul of the universe,” 411 the physical universe in no sense independent of, 413 has disjoined in the free will of intelligent beings a certain amount of force from himself, 414 the perpetual Observer, 415 does not work all, but all in all, 418 represented sometimes by Hebrew writers as doing what he only permits, 424 his agency, natural and moral, distinguished, 441 his Fatherhood, 474‐476 implied in man’s divine sonship, 474 extends in a natural relation to all, 474 provides the atonement, 474 special, towards those who believe, 474 secures the natural and physical sonship of all men, 474 this natural sonship preliminary in some to a spiritual sonship, 474 texts referring to, in a natural or common sense, 474 in the larger sense, what it implies, 474 natural, mediated by Christ, 474 texts referring to, in a special sense, 474, 475 to the race rudimental to the actual realization in Christ, 475 extends to those who are not his children, 475 controversy on the doctrine mere logomachy, 475 as announced by Jesus, a relation of love and holiness, 475 if not true, then selfishness logical, 475 this relationship realized in a spiritual sense through atoning and regenerating grace, 475 logical outcome of the denial of, 475, 476 universal ground for accepting, 476 authors upon, 476 our knowledge of, conditioned by love, 519, 520 “God prays” fulfilled in Christ, 675 reflected in universe, 714 the immanent, is Christ, the Logos, 714 exercises his creative, preserving and providential activity through Christ, 714 the Revealer of, is Christ, the Logos, 714 personal existence grounded in him, 714 all perceptions or recognitions of the objective through him, 714 as Universal Reason, at the basis of our self consciousness and thinking, 714, 715 is the common conscience, over finite, individual consciences, 715 the eternal suffering of, on account of human sin, manifested in the historical sufferings of the incarnate Christ, 715 the heart of, finally revealed in the historic sacrifice of Calvary, 716 dealings of repentant sinner with, rather than with government, 741 salvation of all, in which sense desired by, 791, 792

Golden Age, classic references to, 526

Good deeds of an unregenerated man, how related to the tenor of his life, 814

Goodness, defined, 289

Goodness of God, witness to among heathen, 113

Gospel, testimony of, conformable with experience, 173 its initial successes, a proof of its divine origin, 191 makes men moral, 863

Gospels, run counter to Jewish ideas, 156 superior in literary character to contemporary writings, 158 their relation to a historical Christ, 159 coincidence of their statements with collateral circumstances, 173, 174

Gottesbewusstsein, knowledge of God, 63

Government, common, not necessary in church of Christ, 913

Government, church, 903‐926

Grace, supplements law as the expression of the whole nature of the lawgiver, 547, 548, 752 without works on the sinner’s part, and without necessity on God’s, 548 an expression of the heart of God, beyond law, and in Christ, 548 does not abrogate but reinforces and fulfils law, 548 secures fulfilment of law by removing obstacles to pardon in the divine mind, and enabling man to obey, 548 has its law which subsumes but transcends “the law of sin and death,” 548 has its place between the Pelagian and Rationalistic ideas of penalty, 548 a revelation partly of law, but chiefly of love, 549 the Pelagian idea of, 598 universal, according to Wesley, 603 what, from the Arminian point of view, 605 may afford sinners a better security for salvation than if they were Adams, 635 a kingdom of, 775 men as sinners, its objects, 778 certain sinful men chosen to be recipients of special, 779 “unmerited favor to sinners,” 779 more may be equitably bestowed on one man than on another, 779

Gracious Ability, 602‐604

Guilt, defined, 614, 644 how related to sin, 644, 645 how incurred, 644 not mere liability to penalty, 644 constructive, has no place in divine government, 644 to be distinguished from depravity, 645, 762 is obligation to satisfy outraged holiness of God, 645 of sin, how set forth in Scripture, 645 how Christ may have, without depravity, 645 and depravity, reatus and macula, 645 of race, how Christ bears, 646, 759 not to be confounded with the consciousness of, 647 first a relation to God, then to conscience, 647 administers its own anesthetics, 647 degrees of, 648‐652 degrees of, set forth in Mosaic ritual, 648 casuistical refinements upon, not to be regarded, 648 variety of award in Judgment explained by degrees in, 648 measured by men’s opportunities and powers, 649 measured by the energy of evil will, 649 measured by degrees of unreceptiveness in soul, 650 of race, shared in by Christ, 759 imparted and imputed to Christ, 759

Habit and character, 1049

“Hands of the Living God,” what? 539

Hatred, what? 569

Heart, its meaning in Scripture, 4

Heathen, the, their virtues, what? 570 may be saved who have not heard the gospel, 664, 843 their religious systems corrupting, 666 whatever good in their religions, God in, 666 in proportion to their culture, become despairing, 666 have an external revelation, 666 instances of apparently regenerated, 843, 844

Heathenism, a negative preparation for redemption, 665, 666 partly a positive preparation for redemption, 665 in it Christ as Logos or immanent God revealed himself in conscience and history, 665 had the starlight of religious knowledge, 666 their religions not the direct work of the devil, 666 authors on heathenism as an evangelical preparation, 666

Heaven, conception of, 1030 elements of its happy perfection, 1031 rewards in, equal yet various, 1031 is deliverance from defective physical organization and circumstances, 1031 its rest, 1031 how perfect on entering, 1031 a city, 1031 its love, 1031 its activities, 1031 is it a place as well as a state? 460, 1032 probably a place, 460, 1032 may be a state, 460 the essential presence of Christ’s body would imply place, 1032 is it on a purified and prepared earth? 1032, 1033

Hebrews, genuineness and authorship, 152 anti‐Ebionite, 669

Hell, essentially an inward condition, 460, 1034 the outward corresponds with inward, 1034 the pains of, not necessarily positive inflictions of God, 1035 is not an endless succession of sufferings, 1035 its extent and scope, 1052 compared with heaven, narrow and limited, 1052 only a spot, a corner in the universe, 1052

Henotheism, what? 259

Heredity, none in the race to predetermine self‐consciousness, 467 some facts which heredity cannot explain, 471 often presents a product differing from both the producing agents, 492 its influence in fiction, 492 laws of, simply descriptions not explanations, 493 illustrations of heredity, 495, 496 cause of variations in, discussed, 497 Weismann’s views of, 466, 497, 631 works for theology, 621, 632 is God working in us, 624 the law by which living beings tend to reproduce themselves in their descendants, 625 the scientific attitude of mind in regard to, 632 the opposing views of, illustrated, 632 the conclusion best warranted by science in relation to, 632 when modifications are transmitted by, 632 may be intensified by individual action, 632 has given new currency to doctrine of “Original Sin,” 636

Heresy, what? 800

Hingewandt zu, Dorner’s translation of πρός in John 1:3, 337

Hipparion, the two‐toed horse, 472

Holiness of God, see God.

Holy Spirit, 13, 337 organ of internal revelation, 13, 337 recognized as God, 315 possession of, 322, 343 is a person, 323 his work other than that of Christ, 338, 339 sin against, 648, 650‐652 relation to Christ in his state of humiliation, 669, 697, 703 application of redemption through work of, 777‐886

Honestum and utile, 300

Host, Romish adoration of, 968

“Host,” Scriptural use of, 448

Humanity, capable of religion, 58 full concept of, marred in First Adam, realized in Second, 678 its exaltation in Christ, the experience of his people, 707 justified in Christ’s justification, 862

Humanity of Christ, 673‐681 atonement as related to, 754‐763 see Christ.

Humiliation of Christ, 701‐706 see Christ.

Humility, what? 832

Hyperphysical communication between minds perhaps possible, 1021

“I Am,” as a Divine title, 253

Idea of God, origin of our, 52‐70 see God.

Ideal human nature in Christ, 678

Idealism, its view of revelation, 11, 12

Idealism, Materialistic, 95‐100

Ideas have decided fate of world, 426

Identity, Edwards’s theory of, 607 what it consists in, 1020‐1023

Idiomaticum genus, 686

“Idle word,” 554

Idolatry, 7, 133, 251, 457, 532, 968

Ignorance, sins of, 554, 649 invincible, 967

Ignorantia legis neminem excusat, 558

Image, what it suggests, 335, 514 and likeness, 520

Image of God, in what it consisted, 514 its natural element, 514 its moral element, 514 personality, an element in, 515 holiness, an element in, 515, 516 its original righteousness, 517, 518 not confined to personality, 519, 520 not consisting in a natural capacity for religion, 520‐523 reflects itself in physical form, 523 in soul proprie, in body significative, 523 subjects sensuous impulses to control of spirit, 523, 524 gives dominion over lower creation, 524 secures communion with God, 524, 525 had suitable surroundings and society, 525 furnished with tests of virtue, 526 had associated with it, an opportunity of securing physical immortality, 527 combated by those who hold that civilization has proceeded from primitive savagery, 527‐531 combated by those who hold that religion begins in fetichism, 531, 532

Immortality, metaphysical argument for, 984, 985 teleological argument for, 986, 987 ethical argument for, 987, 988 historical argument, 989 widespread belief in, 989, 990 a general appetency for, 990 idea of, congruous with our nature, 990 authors for and against, 991 maintained on Scriptural grounds, 991‐998 an inference from the intuition of the existence of God, 996 the resurrection of Jesus Christ the most conclusive proof of, 997 Christ taught, 997

Imprecatory Psalms, 231

Imputatio metaphysica, 615

Imputation of Adam’s sin to his posterity, 593‐637 taught in Scripture, 593 two questions demanding answer, 593 the meaning of the phrase, 354 has a realistic basis in Scripture, 594 two fundamental principles in, 595 theories of New and Old Schools, 596, 597 theories of, 597‐637 Pelagian theory of, considered, 597‐601 Arminian theory of, considered, 601‐606 New School theory of, considered, 606‐612 Federal theory of, considered, 612‐616 Mediate theory of, 616‐619 Augustinian theory of, considered, 619‐637 grounded on organic unity of mankind, 619 tabular views, 628 objections to Augustinian theory, 629‐637 authors on, 637 of sin to Christ, grounded on a real union, 758 of Christ’s righteousness to us, grounded on a real union, 805, 862

Indwelling of God, 693, 798

Inexistentia, 333

Infant salvation, 602, 609 doctrine of, 660‐664 is assured, 661 its early advocates, 664 leads to the conclusion that no one is lost solely for sin of nature, 664

Infanticide might have been encouraged by too definite assurances of infant salvation, 663

Infants, their death proves their sinful nature, 579 are regarded by some as animals, 579, 611, 957 are unregenerate and in a state of sin, 661 relatively innocent, 661 objects of special divine care, 661, 662 chosen by Christ to eternal life, 662 salvation assured to those who die prior to moral consciousness, 662 in some way receive and are united to Christ, 662 at final judgment among the saved, 662 regeneration effected at soul’s first view of Christ, 663

Inference, its nature and kinds, 66

Infinite, 9, 87, 254

Infinity of God, 254‐256 see God.

Infirmity, sins of, 649, 650

Innate or connate ideas, what?, 54

Insitæ vel potius innatæ cogitationes, 53

Inspiration of Scripture, 196‐242 definition of, 196‐198 defined by result, 196 may include revelation, 196 may include illumination, 196 list of works on, 198 proof of, 198 presumption in favor of, 198 of the O. T., vouched for by Jesus, 199 promised by Jesus, 199, 200 claimed by the apostles, 200, 201 attested by miracle or prophecy, 201 chief proof of, internal characteristics, 201 theories of, 202‐222 the Intuition‐theory of, 202 this theory of, its doctrinal connections, 202 this theory of, uses only man’s natural insight, 203 this theory of, denies to man’s insight, vitiated in matters of religion and morals, an indispensable help, 203 this theory of, is self‐contradictory, 203 is “the growth of the Divine through the capacities of the human,”, 204 this theory of, makes moral and religious truth purely subjective, 204 this theory of, practically denies a God who is Truth and its Revealer, 204 the Illumination‐theory of, 204 this theory of, its doctrinal connections, 204 this theory of, principal advocates of, 205 in some cases amounted only to illumination, 206 more than an illumination, which cannot account for revelation of new truth, 206 if illumination only, cannot secure writers from serious error, 207 as mere illumination can enlighten truth already imparted but not impart it, 207 the Dictation‐theory of, 208 this theory of, its doctrinal connections, 208 this theory of, its principal advocates, 208 this theory of, post‐reformation, 209 this theory of, covers the few cases in which definite words were used with the command to write them down, 209 this theory of, rests on an imperfect induction of Scriptural facts, 210 this theory of, fails to account for the human element in Scripture, 210 this theory of, spendthrift in means, as dictating truth already known to recipient, 210 this theory of, reduces man’s highest spiritual experience to mechanism, 210 the Dynamical theory of, 211‐222 distinguished from other theories of, 211 no theory of, necessary to Christian faith, 211 union of the Divine and human elements in, 212‐222 its mystery, the union of the divine and human, 212 and hypnotic suggestion, 212 the speaking and writing the words of God from within, in the conscious possession and exercise of intellect, emotion and will, 212 pressed into service all the personal peculiarities, excellencies and defects of its subjects, 213 uses all normal methods of literary composition, 214 may use even myth and legend, 214 a gradual evolution, 214, 215 the divine side of what on its human side is discovery, 215 does not guarantee inerrancy in things not essential to its purpose, 215 in it God uses imperfect means, 215 is divine truth in historical and individually conditioned form, 216 did not directly communicate the words which its subjects employed, 216 has permitted no form of words which would teach essential error, 216 verbal, refuted by two facts, 216 constitutes its Scriptures an organic whole, 217 develops a progressive system with Christ as centre, 217 furnishes, in the Bible as a whole, a sufficient guide to truth and salvation, 218 overstatement of, has made sceptics, 218 constitutes Scripture an authority, but subordinate to the ultimate authority, Christ, 219 three cardinal principles regarding, 220 three common questions regarding, 220, 221 objections to the doctrine of, 222‐242 objected to, on the ground of errors in secular matters, 222 said to be erroneous in its science, 223 reply to above allegation against, 223‐226 said to be erroneous in its history, 226 reply to above allegation against, 226‐229 said to be erroneous in its morality, 230 reply to above allegation against, 230‐232 said to be erroneous in its reasoning, 232 reply to above allegation against, 232, 233 said to be erroneous in quotation and interpretation, 234 reply to above allegation against, 234, 235 said to be erroneous in its prophecy, 235 reply to above allegation against, 235, 236 admits books unworthy of a place as inspired, 236 reply to above allegation against, 236‐238 admits as authentic portions of books written by others than the persons to whom they are ascribed, 238 reply to above allegation against, 238‐240 admits sceptical or fictitious narratives, 240 reply to above allegation against, 240‐242 acknowledges non‐inspiration of its teachers and writers, 242 reply to above allegation against, 242

Intercession of Christ, 773‐775 see Christ.

Intercessors, saints on earth are, 775

Intercommunicatio, 333

Intercommunion of the Persons in the Trinity, 332‐334

Intermediate State, 998‐1003 of the righteous, 988, 999 of the wicked, 999, 1000 not a sleep, 1000 not purgatorial, 1000 one of incompleteness, 1002 a state of thought, 1002 sin if preferred in this more spiritual state becomes demoniacal, 1002 some place the end of man’s probation at the close of the, 1002

Intuition, 52, 53, 67, 72, 125, 499

Intuition‐theory of inspiration, see Inspiration.

Intuitional theory of morals, 501 reconciled with the empirical theory, 501

Intuitions, 52, 53, 67, 248

Isaiah, its composite character, 239

Islam, 186, 427

James, the apostle, his position on Justification, 851

Jefferson, Thomas, on a Baptist church as the truest form of democracy, 908

Jehovah, 256, 309

Jesus, bowing at the name of, 969

Jews, the only forward‐looking people, 666 educated in three great truths, 666, 667 above truths presented by three agencies, 667, 668 this education first of all by law, 667 this education by prophecy, 667 this education by judgment, 668 effects of the exile upon, 668 as propagators of the gospel, 668 authors on Judaism as a preparation for Christ, 668

Job, the book of, when written, 241 is a dramatic poem, 240, 241

John, gospel of, differs from synoptics in its account of Jesus, 143 its genuineness, 151, 152 compared with Revelation, 151, 152 does its characteristic Logos doctrine necessitate a later date?, 320, 321

Judas, 884, 1043

Judex damnatur cum nocens absolvitur, 293

Judge, Christ the final, 1027, 1028

Judgment, the last, a final and complete vindication of God’s righteousness, 1023, 1024 its nature outward, visible, definite in time, 1024, 1025 its object, the manifestation of character, and assignment of corresponding condition, 1025, 1026 evidences of, and preparation for, already in the nature of man, 1026, 1027 single acts and words adduced in, why?, 1027, 1028 the judge in, see preceding item, the subjects of, men and evil angels, 1028, 1029 the grounds of, the law of God and grace of Christ, 1029 list of authors on, 1029

Justice of God, 290‐295 see God.

Justification, involved in union with Christ, 805 the doctrine of, 849‐868 defined, 849 declarative and judicial, 849 held as sovereign by Arminians, 849, 855 Scriptural proof of, 849, 850 its nature determined by Scriptural use of ’justify’ and its derivatives, 850‐854 James and Paul on, 851 includes remission of punishment, 854‐856 a declaration that the sinner is just or free from condemnation of law, 854 is pardon or forgiveness as God is regarded as judge or father, 855 is on the ground of union with Christ who has borne the penalty, 855 includes restoration to favor, 856 since it treats the sinner as personally righteous it must give him the rewards of obedience, 856 is reconciliation or adoption as God is regarded as friend or father, 857 this restoration rests solely on the righteousness of Christ to whom sinner is united by faith, 858 its difficult feature stated, 859 believed on testimony of Scripture, 860 the difficulty in, relieved by three considerations, 860 is granted to a sinner in whose stead Christ has borne penalty, 860 is bestowed on one who is so united to Christ as to have Christ’s life dominating his being, 860 is declared of one in whom the present Christ life will infallibly extirpate all remaining depravity, 860 its ground is not the infusion into us of righteousness and love (Romish view), 861 its ground is not the essential righteousness of Christ become the sinner’s by faith, (Osiander) 861 its ground is the satisfaction and obedience of Christ the head of a new humanity of which believers are members, 861 is ours, not because Christ is in us, but because we are in Christ, 862 its relation to regeneration and sanctification delivers it from externality and immorality, 862, 863 and sanctification, not different stages of same process, 863 a declarative, as distinguished from the efficient acts of God’s grace, regeneration and sanctification, 863 gifts and graces accompaniments, not consequences of, 864 why “by faith” rather than other graces?, 864 produced efficiently by grace, meritoriously by Christ, instrumentally by faith, evidentially by works, 865 as being complete at the moment of believing, is the ground of peace, 865 is instantaneous, complete and final, 867 not eternal in the past, 867 in, God grants actual pardon for past sin, and virtual pardon for future sin, 867 cannot be secured by future obedience, 868 must be secured by accepting Christ and manifesting trust and submission by prompt obedience, 868 list of authors on, 868

Justitia civilis, 639

Justus et justificans, 753

Kalpa, 352

Karen tradition, 116

Kenosis, 701, 704, 705

Keri and Kethib, 309

“Know,” its meaning in Scripture, 780

Knowledge includes faith as a higher sort of, 3, 4, 5 analogy to one’s nature or experience not necessary to, 7 is “recognition and classification,”, 7 mental image, not essential to, 7 of whole not essential to partial, and of a part, 8 may be adequate though not exhaustive, 8 involves limitation or definition, 9 relative to knowing agent, 10 is of the thing as it is, 10 though imperfect, valuable, 37 requires pre‐supposition of an Absolute Reason, 61 does not ensure right action, 111, 460 aggravates, but is not essential to, sin, 558 two kinds of, and scientia media, 357 sins of, 649 final state of righteous one of, 1029

Koran, 115, 186

Kung‐fu‐tse, see Confucius.

Language, difficulty of putting spiritual truths into, 35 dead only living, 39 not essential to thought, 216 defined, 467 is the effect, not the cause of mind, 467

Law, cause and force known without mental image, 7 is method, not cause, 76 the transcript of God’s nature, 293 in general, 533‐536 its essential idea, 533 its implications, 533 first used of voluntary agents, 533 its use in physics implicitly confesses a Supreme Will, 533 its derivation in several languages, 533 because of its ineradicable implications, “method” has been suggested as a substitute, 533 definitions of, 533, 534 cannot reign, 534 its generality, 534 deals in general rules, 534 implies power to enforce, 534, 535 without penalty is advice, 535 in the case of rational and free agents implies duty and sanctions, 535 expresses and demands nature, 535 formulates relations arising in nature, 535 of God in particular, 536‐547 elemental, 536‐544 physical or natural, 536 moral law, 537 moral law, its implications, 537 is discovered, not made, 538 not constituted, but tested, by utility, 538 of God, what?, 538 the method of Christ, 539 authors upon, 539 not arbitrary, 539 not temporary, or provisional, 540 not merely negative, 540 as seen in Decalogue, 540 not addressed to one part of man’s nature, 540 not outwardly published, 540, 541 not limited by man’s consciousness of it, 541 not local, 541 not modifiable, 541 not violated even in salvation, 541 the ideal of human nature, 542 reveals love and mercy mandatorily, 542, 549 is all‐comprehensive, 542 is spiritual, 543 is a unit, 543 is not now proposed as a method of salvation, 543 is a means of discovering and developing sin, 543, 544 reminds man of the heights from which he has fallen, 544 as positive enactment, 544‐547 as shown in general moral precepts, 545 as shown in ceremonial or special injunctions, 545 its positive form a re‐enactment of its elemental principles, 545 the written, why imperfect?, 546 the Puritan mistake in relation to, 546 its relation to the grace of God, 547‐549 is a general expression of God’s will, 547 is a partial, not an exhaustive, expression of God’s nature, 547 pantheistic mistake in relation to, 547, 548 alone, leaves parts of God’s nature to be expressed by gospel, 548 is not, Christ is, the perfect image of God, 548 not abrogated by grace, but republished and re‐enforced, 548 of sin and death, 548 in the manifestation of grace, combined with a view of the personal love of the Lawgiver, 549 its all‐embracing requirement, 572 identical with the constituent principles of being, 629 all‐comprehending demand of harmony with God, 637 the Mosaic, inspired hope of pardon and access to God, 667 its basis in the nature of God, 764 as a moral rule unchanging, 875 freedom from, what?, 876 believer not free from obligation to observe, 876 as a system of penalty, believer free from, 876 as a method of salvation, believer free from, 876 as an outward and foreign compulsion, believer free from, 876 not a sliding scale graduated to one’s moral condition, 877 God’s, as known in conscience and Scripture, a ground of final judgment, 1029

Laws of knowing correspond to nature of things, 10 of theological thought, laws of God’s thought, 10 of nature, not violated in miracle, 121 of nature, act not merely singly, but in combination, 434, 435

“Laying‐on of hands,” its significance, 920

Letter‐missive calling council of ordination, 922

Lex, its derivation, 533

Licensure, its nature, 919

Life contains promise and potency of every form of matter, 91 not produced from matter, 93 as it ascends, it differentiates, 240 not definable, 251 not a mere process, 251 more than environmental correspondence, 251 ascribed to Christ, 309 ascribed to Holy Spirit, 315 animal, though propagated, not material, 495 has power to draw from the putrescent material for its living, 677 its various relations honored by being taken into union with Divinity in Christ, 682 man’s physical, conscious of a life within not subject to will, 799 man’s spiritual, conscious of life within its life, 799 man’s natural, preserved by God, much more his spiritual, 883 Christian, attains completeness in future, 981 sinful, attains completeness in future, 981 “book of,” the book of justification, 1029

Lineamenta extrema, 614

Locutiones variæ, sed non contrariæ; diversæ, sed non adversæ, 227

Logos, the whole, present in the man, Christ Jesus, 281 John’s doctrine of the, radically different from Philo’s, 320, 321 John’s doctrine of the, related to the “memra” doctrine, 320 doctrine of the, authorities on, 321 significance of term, 335 the pre‐incarnate, granted to men a natural light of reason and conscience, 603 purged of depravity that portion of human nature which he assumed in Incarnation, in the very act of taking it, 677 during earthly life of Jesus existed outside of flesh, 704 the whole present in Christ, and yet present everywhere else, 704 can suffer on earth, and yet reign in heaven at same time, 714 his surrender of independent exercise of divine attributes, how best conceived, 705 his part in evangelical preparation, 711

“Lord of Hosts,” its significance, 448

Lord’s Day, 410

Lord’s Supper, 959‐980

Lord’s Supper and Baptism, historical monuments, 151

Love, necessary to right use of reason with regard to God, 3, 29, 519, 520 its loss obscures rational intuitions of God, 67 God’s, nature cannot prove it, 84 God’s immanent, what?, 263 not to be confounded with mercy and goodness, 265 God’s, finds a personal object within the Trinity, 285 constitutes a ground of divine blessedness, 285 God’s transitive, what?, 289 God’s transitive, is mercy and goodness, 289 distinct from holiness, 290, 567 attributed to Christ, 309 attributed to Holy Spirit, 316 revealed in grace rather than in law, 548 defined, 567 to God, all‐embracing requirement of law, 572 eternity of God’s, an effective element in appeal, 788 God’s, fixed on sinners of whom he knows the worst, 788 God’s unchanging, 788 God’s, has dignity, 1051 brotherly, in heaven implies knowledge, 1031

Maat, the Egyptian goddess, 1024

Maccabees, First, no direct mention of God in, 309

Magister sententiarum, 44

Magnetism, personal, what? 820

Majestaticum genus, 686

Malice, what? 569

Malum metaphysicum, what? 424

Man, in what sense supernatural, 26 furnishes highest type of intelligence and will in nature, 79 as to intellect and freedom, not eternal a parte ante, 81 his intellectual and moral nature, implies an intellectual and moral author, 81 his moral nature proves existence of a holy Lawgiver, 82 his emotional and voluntary nature proves the existence of a Being who may be a satisfying object of human affection and end of human activity, 83 recognizes in God, not his like, but his opposite, 83 mistakes as to his own nature lead him into mistakes as to the First Cause, 84, 253 his consciousness, Royce’s view, 99 his will above nature, 121 a concave glass towards God, 252 can objectify self, 252 is self‐determining, 252 not explicable from nature, 411 a spiritually reproductive agent, yet God begets, 418 a creation, and child of God, 465‐476 his creation a fact of Scripture, 465 exists by creative acts of God, 465 though result of evolution, yet originating agency of God needed, 465 whether mediately or immediately created Scripture does not explicitly state, 465 the true doctrine of evolution consistent with the Scriptural doctrine of creation, 466 certain psychological human endowments cannot have come from the brute, 466 God’s breathing into men was such a re‐inforcement of the processes of life as turned the animal into man, 467 and brute, both created by the immanent God, the former comes to his status not from but through the latter, 467 the beginnings of his conscious life, 467 some simple distinctions between man and brute, 467, 468 if of brute ancestry, yet the offspring of God, 469 Scripture teaches that man’s nature is the creation of God, 469 his relations to animals, authors upon, 469 immediate creation of his body not forbidden by comparative physiology, 470 that his physical system is descended by natural generation from the simiæ, an irrational hypothesis, 470 as his soul was an immediate creation of God, so, in this sense, was his body also, 470 does not degenerate as we travel back in time, 471 no natural process accounts for his informing soul nor for the body informed by that soul, 472 the laws of development followed in man’s origin from a brute ancestry are but methods of God, and proofs of his creatorship, 472 comes upon the scene not as a brute but as a self‐conscious, self‐ determining being, 472 his original and new creation, both from within, 472 an emanation of that Divine Life of which the brute was a lower manifestation, 472 his nature not an undesigned result of atheous evolution but the efflux of the divine personality, 473 natural selection may account for man’s place in nature, but not for his place as a spiritual being above nature, 473 his intellectual and moral faculties have only an adequate cause in the world of spirits, 473 apart from the controlling action of a higher intelligence, the laws of the material universe insufficient for his production, 473 his brute ancestry, list of authors on, 473, 474 his racial unity, 476‐483 his racial unity, a fact of Scripture, 476 his racial unity at foundation of certain Pauline doctrines, 476 his racial unity, the ground of natural brotherhood, 476 the pre‐Adamite, 476, 477 his racial unity, sustained by history, 477, 478 his racial unity, sustained by philology, 478, 479 his racial unity, sustained by psychology, 479 his racial unity, sustained by physiology, 480, 483 a single species under several varieties, 480 unity of species of, argues unity of origin, 481 according to Agassiz from eight centres of origin, 481 his racial unity, consistent with all existing physical varieties, 481, 482 physiological change in, illustrated, 482 his “originally greater plasticity,” 482 his racial unity, authorities on, 482, 483 the essential elements of his nature, 483‐488 the dichotomous theory of his nature, 483, 484 the dichotomous theory of, supported by consciousness, 483 the dichotomous theory of, supported by Scripture, 483, 484 the trichotomous theory of his nature, 484‐488 his ψυχή and πνεῦμα, 484 his spirit and soul, texts on, 484 trichotomous theory of his nature, element of truth in, 484 the trichotomous theory of his nature untenable, 485, 486 the true relation of πνεῦμα and ψυχή in his nature, 486‐488 is different in kind from the brute, though possessed of certain powers in common with it, 486 since spirit is soul when in connection with the body, soul cannot be immortal unless with spiritual body, 486 the trichotomous theory of the nature of, untenable on psychological grounds, 486 a true view of the spiritual nature of, refutes six errors, 486, 487 some who have held the trichotomous view of, 487 his body, why honorable? 488 has been provided with a fleshly body, for two suggested reasons, 488 origin of his soul, 488‐497 the theory of the pre‐existence of his soul, 488‐491 the advocates, ancient and modern, of this theory of soul pre‐existence, 488, 489 the truth at the basis of soul pre‐existence, 488 the theory of soul pre‐existence, founded on an illusion of memory, 488 explanations of this illusion, 488 the theory of the soul’s pre‐existence, without Scriptural warrant, 489, 490 if his soul was conscious and personal in the pre‐existent state, why is recollection even of important decisions so defective? 490 the pre‐existence theory of the soul of, is of no theological assistance, 490 Müller’s view of pre‐existence stated and examined, 490, 491 the creatian theory of his soul, 491‐493 its advocates, 491 Scripture does not teach that God immediately creates his soul, 491 creatianism repulsively false as representing him as not father of his offspring’s noblest part, 492 his individuality, how best explained, 492 the creatian theory of his birth makes God the author of sin, 493 the creatian theory of his birth, certain mediating modifications of, 493 the traducian theory of his birth, 493‐497 the traducian theory, its advocates, 493 the traducian theory explained, 494 the traducian theory best accords with Scripture, 494 the traducian theory is favored by the analogy of animal and vegetable life, 495 the traducian theory supported by the transmission of physical, mental, and moral characteristics, 495, 496 the traducian theory embraces the element of truth in the creatian theory in that it holds to a divine concurrence in the development of the human species, 497 his moral nature, 497‐513 the powers which enter into his moral nature, 497 his conscience defined, 498 has no separate ethical faculty, 498 his conscience discriminative and impulsive, 498 his conscience distinguished from related mental processes, 499 his conscience the moral judiciary of the soul, 500 his conscience an echo of God’s voice, 501 has the authority of the personal God, of whose nature law is but a transcript, 502‐504 his will, 504‐513 his will defined, 504, 505 his will and the other faculties, 505 his will and permanent states, 505, 506 his will and motives, 506, 507 his will and contrary choice, 507, 508 his will and his responsibility, 509, 510 his responsibility for the inherited selfish preferences of his will, its Scriptural explanation, 510 his natural bent of will to evil so constant, inveterate, and powerful that only regeneration can save him from it, 510 the hurtful nature of a deterministic theory of his will, 511‐513 and his will, authors upon, 513 his original state, 514‐532 his original state described only in Scripture, 514 list of authors on his original state, 514 essentials of his original state, 514‐523 made “in the image of God,” what implied?, 514 made in natural likeness to God or personality, 514 made in moral likeness to God or holiness, 514 the elements in his original likeness to God, more clearly explicated, 514, 515 indwelt by the Logos or divine Reason, 515 never wholly loses “the image of God,”, 515 in a minor sense “gods” and “partakers of the divine nature,”, 515 has “a deeper depth” rooted and grounded in God, 515 created a personal being with power to know and determine self, 515 his natural likeness to God inalienable and the capacity that makes redemption possible, 515 his personality further defined, 515 should reverence his humanity, 515, 516 originally possessed such a direction of affections and will as constituted God the supreme end of his being, and himself a finite reflection of God’s moral attributes, 517 his chief endowment, holiness, 517 his original righteousness as taught in Scripture, 517 in what the dignity of his human nature consists, 517 his original righteousness not the essence of his human nature, 518 his original righteousness not a gift from without and after creation, 518 his original righteousness a tendency of affections and will to God, 518 his original righteousness propagable to descendants, 518 his likeness to God, more than the perfect mutual adjustment of his spiritual powers, 519 his fall assigned by some to pre‐existent state, 519 “the image of God” in, was, some say, merely the possibility (Anlage) of real likeness, 519 his individual will not the author of his condition of sin or of holiness, 519 since he originally knew God, must have loved God, 519, 520 primal “image of God,” not simply ability to be like God, but actual likeness, 520 if morally neutral, is a violator of God’s law, 520 the original “image of God” in, more than capacity for religion, 520 scholastics and the Romanist church distinguished between “image” and “likeness” as applied to his first estate, 520 his nature at creation, according to Romanism, received a donum superadditum of grace, 520 his progress from the state in puris naturalibus to the state spoliatus a nudo, as the Romish church teaches, pictorially stated, 521 the Romish theory as to his original state considered in detail, 520‐523 results of his original possession of the divine image, 523‐525 his physical form reflects his original endowment, 523 originally possessed an æquale temperamentum of body and spirit which, though physically perfect, was only provisional, 523 had dominion over the lower creation, 524 enjoyed communion with God, 524, 525 concomitants of his possession of the divine image, 525‐532 his surroundings and society fitted to afford happiness and help, 525, 526 his wife and her creation, 525 was perhaps hermaphrodite, 526 his garden, Eden, 526 provisions for trying his virtue, 526, 527 opportunity for securing for himself physical immortality, 527 the first, had he maintained his integrity, would have been developed and transformed without undergoing death, 527 the Scriptural view of his original state opposed by those who hold a prehistoric development of the race from savagery to civilization, 527 the originally savage condition of, an ill‐founded assumption, 527‐531 the Scriptural account of his original state opposed by those who hold the Positivist theory of the three consecutive conditions of knowledge, 531 the assumption that he must hold fetichism, polytheism, and monotheism in successive steps, if he progresses religiously, contradicted by facts, 531, 532 monotheistic before polytheistic, 531, 532 in some stocks never practiced fetichism, 532 the earliest discovered sepulchral remains of, prove by presence of food and weapons an advance upon fetichism, 532 his theologic thought not transient but rooted in his intuitions and desires, 532 in what sense a law unto himself, 539 as finite needs law, 542 as a free being needs moral law, 542 as a progressive being needs an ideal and infinite standard of attainment, 542 according to Scripture responsible for more than his merely personal acts, 634 not wholly a spontaneous development of inborn tendencies, 649 the ideal, realized only in Christ, 678, 679 his reconciliation to God, 777‐885 his perfection reached only in the world to come, 981

Manhood of Christ, ideal, 678, 679

Manichæanism, 382, 670

Moriolatry, invocation of saints, and transubstantiation, origin of, 673

Marriage, a type of human and divine nature in Christ, 693

’Mary, mother of God,’, 671, 686

Material force as little observable as divine agency, 8 organism, not necessarily a hindrance to activity of spirit, 1021

Materialism, idealism, and pantheism, arise from desire after scientific unity, 90

Materialism, what?, 90 element of truth in, 90 objection to, from intuition, 92 objection to, from mind’s attributes, 92, 93 cannot explain the psychical from the physical, 93 furnishes no sufficient cause for highest phenomena of universe, 94 furnishes no evidence of consciousness in others, 94, 95 Sadducean, denies resurrection of body, 1018 recent, its services to proper views of body, 1018

Materialistic Idealism, 95‐100 its definition, 95 its development, 95‐97 defective in its definition of matter, 97 defective in its definition of mind, 97, 98 opposed to the imperative assumptions of non‐empirical, transcendent knowledge of things‐in‐themselves, 98 however modified, cumbered with the difficulties of pure materialism, 98, 99 a view of, held by many Christian thinkers, 99, 100

Mathematics, a disclosure of the divine nature, 261 crystallized, the heavens are, 261

Matter, regarded as atoms which have force as a universal and inseparable property, 90, 91 in its more modern aspect, a manifestation of force, 91 the Tyndall and Crookes deliverances regarding, 91 mind intuitively regarded as different from it in kind, and higher in rank, 92 to be regarded as secondary and subordinate to mind, 93 and mind, relations between, 93, 94 does it provide “the needful objectivity for God”?, 347 its eternity not disprovable by reason, 374 not stuff that emanated from God, 385 not stuff, but an activity of God, 385 according to Schelling, esprit gelé, 386 its continuance dependent on God, 413 made by God, and, therefore, pure, 560 its capacities, as subservient to spirit, inestimable, 1021, 1022

Memory, its impeccability in the case of the apostles, secured by promised Spirit, 207 a preparation for the final judgment, 1026 of an evil deed, becomes keener with time, 1029

Memra, relation to Johannine Logos, 320

Mendacium officiosum, 262

Mennonites, 970

Mens humana capax divinæ, 212

Mens rea, essential to crime, 554

Mercy, in the God of nature, some indications which point to, 113 optional, 271, 296, 297 defined, 289 divine, a matter of revelation, 296 election a matter of, 779

Messiah, 321, 667, 668

Metaphysical generation of the soul, 493

Military theory of atonement, 747

Millennium, 1008‐1015

Mind, has no parts, yet divisible, 9 its organizing instinct, 15, 16 gives both final and efficient cause, 76 recognizes itself as another and higher than the material organization it uses, 92 its attributes and itself different in kind and higher in rank than matter, 92, 93 not transformed physical force, 93 the only substantive thing in the universe, all else is adjective, 94 unsatisfactorily defined as a “series of feelings aware of itself,”, 97 Absolute, not conditioned as the finite mind, 104 “carnal,” its meaning, 592

Minister, his chief qualification, 17 his relation to church work, 898 forfeiture of his standing as, 923, 924

Miracle, a preliminary definition, 117 modified definition suggested by Babbage, 117, 118 “signality” must be preserved in definition of, 118 preferable definition, 118, 119 never regarded in Scripture as an infraction of law, 119 natural processes may be in, 119 the attitude of some theologians towards, irrational, 120 a number of opinions upon, presented, 120 possibility of, 121‐123 not beyond the power of a God dwelling in and controlling the universe, shown in some observations, 121‐123 possibility of, doubly strong to those who give the Logos or Divine Reason his place in his universe, 122 possible on Lotzean view of universe, 123 possible because God is not far away, 123 possible because of the action and reaction between the world and the personal Absolute, 123 a presumption against, 124 presupposes, and derives its value from, law, 124 a uniformity of nature, inconsistent with miracle, non‐existent, 124 no one is entitled to say a priori that it is impossible (Huxley), 124 but the higher stage as seen from the lower, 125 when the efficient cause gives place to the final cause, 125 exists because the uniformity of nature is of less importance in the sight of God than the moral growth of the human spirit, 125 “the greatest I know, my conversion” (Vinet), 125 our view of, determined by our belief in a moral or a non‐moral God, 126 is extraordinary, never arbitrary, 126 not a question of power, but of rationality and love, 126 implies self‐restraint and self‐unfolding, 126 accompanied by a sacrifice of feeling on the part of Christ, 126 probability of, greater from point of view of ethical monism, 126 a work in which God lovingly limits himself, 126 probability of, drawn from the concessions of Huxley, 127 the amount of testimony necessary to prove a, 127 Hume’s misrepresentation of the abnormality of, 127 Hume’s argument against, fallacious, 127 evidential force of, 128‐131 accompanies and attests new communications from God, 128 its distribution in history, 128, 129 its cessation or continuance, 128, 132, 133 certifies directly not to the truth of a doctrine, but of a teacher, 129 must be supported by purity of life and doctrine, 129 to see in all nature the working of the living God removes prejudice against, 130 the revelation of God, not the proof of that revelation, 130 does not lose its value in the process of ages, 130 of the resurrection sustains the authority of Christ as a teacher, 130 of Christ’s resurrection, is it “an obsolete picture of an eternal truth”?, 130 of Christ’s resurrection, has complete historical attestation, 130, 131 of Christ’s resurrection, not explicable by the swoon‐theory of Strauss, 131 of Christ’s resurrection, not explicable by the spirit‐theory of Keim, 131 of Christ’s resurrection, not explicable by the vision‐theory of Renan, 131 of Christ’s resurrection, its three lessons, 131 the counterfeit, 132 only a direct act of God a, 132 the counterfeit, attests the true, 132 how the false, may be distinguished from the true, 132, 133

Miracles as attesting Divine Revelation, 117‐133

Mohammedanism, 186, 347, 427

Molecular movement and thought, 93

Molecules, manufactured articles, 77

Molluscs, their beauty inexplicable by “natural selection,”, 471

Monarchians, 327

Monism presents that deep force, in which effects, psychical and bodily, find common origin, 69 there must be a basal, 80

Monism, Ethical, defined, 105 consistent with the teachings of Holy Writ, 105 the faith of Augustine, 105 the faith of Anselm, 105, 106 embraces the one element of truth in pantheism, 106 is entirely consistent with ethical fact, 106 is Metaphysical Monism qualified by Psychological Monism, 106 is supplanting Dualism in philosophic thought, 106 it rejects the two main errors of pantheism, 107, 109 it regards the universe as a finite, partial, and progressive revelation of God, 107, 108 it regards matter as God’s limitation under law of necessity, 107 it regards humanity as God’s self‐limitation under law of freedom, 107 it regards incarnation and atonement as God’s self‐limitation under law of grace, 107 regards universe as related to God as thought to the thinker, 107 regards nature as the province of God’s pledged and habitual causality, 107 is the doctrine largely of the poets, 107, 108 guarantees individuality and rights of each portion of universe, 108 in moral realm estimates worth by the voluntary recognition and appropriation of the divine, 108 does not, like pantheism, involve moral indifference to the variations observed in universe, 108 does not regard saint and sensualist, men and mice as of equal value, 108 it regards the universe as a graded and progressing manifestation of God’s love for righteousness and opposition to wrong, 108 it recognizes the mysterious power of selfhood to oppose the divine law, 108 it recognizes the protective and vindicatory reaction of the divine against evil, 108 it gives ethical content to Spinoza’s apophthegm, ’all things serve,’, 108 it neither cancels moral distinctions, nor minifies retribution, 108 recognizes Christ as the Logos of God in its universal acceptance, 109 recognizes as the Creator, Upholder, and Governor of the universe, Him who in history became incarnate and by death made atonement for human sin, 109 rests on Scriptural statements, 109 secures a Christian application of modern philosophical doctrine, 109 gives a more fruitful conception of matter, 109 considers nature as the omnipresent Christ, 109 presents Christ as the unifying reality of physical, mental and moral phenomena, 109 its relation to pantheism and deism, 109 furnishes a foundation for new interpretation in theology and philosophy, 109 helps to acceptance of Trinitarianism, 109 teaches that while the natural bond uniting to God cannot be broken, the moral bond may, 109, 110 how it interprets “rejecting” Christ, 110 enables us to understand the principle of the atonement, 110 strengthens the probability of miracle, 126 teaches that God is pure and perfect mind that passes beyond all phenomena and is their ground, 255 teaches that “that which hath been made was life in him,” Christ, 311 teaches that in Christ all things “consist,” hold together, as cosmos rather than chaos, 311 teaches that gravitation, evolution, and the laws of nature are Christ’s habits, and nature but his constant will, 311 teaches that in Christ is the intellectual bond, the uniformity of law, the unity of truth, 311 teaches that Christ is the principle of induction, the medium of interaction, and the moral attraction of the universe, reconciling all things in heaven and earth, 311 teaches that God transcendent, the Father, is revealed by God immanent, the Son, 314 teaches that Christ is the life of nature, 337 teaches that creation is thought in expression, reason externalized, 381 teaches a dualism that holds to underground connections of life between man and man, man and nature, man and God, 386 teaches that the universe is a life and not a mechanism, 391 teaches that God personally present in the wheat makes it grow, and in the dough turns it into bread, 411 teaches that every man lives, moves, and has his being in God, and that whatever has come into being, whether material or spiritual, has its life only in Christ, 413 teaches that “Dei voluntas est rerum natura,”, 413 teaches that nothing finite is only finite, 413 its further teaching concerning natural forces and personal beings, 413, 414, 418, 419 allows of “second cause,”, 416

Monogenism, modern science in favor of, 480

Monophysites, 672 see Eutychians.

Monotheism, facts point to an original, 56, 531 Hebrew, preceeds polytheistic systems of antiquity, 531, 532 more and more evident in heathen religions as we trace them back, 531, 532 an original, authors on, 531, 532

Montanists, 304

Montanus, 712

Moral argument for the existence of God, the designation criticized, 81 faculty, its deliverances, evidences of an intelligent cause, 82 freedom, what?, 361 nature of man, 497‐513 likeness to himself, how restored by God, 518 law, what?, 537‐544 law, man’s relations to, reach beyond consciousness, 594 government of God, recognizes race‐responsibilities, 594 union of human and divine in Christ, 671 analogies of atonement, 716 evil, see Sin. obligation, its grounds determined, 298‐303 judgments, involve will, 841

Morality, Christian, a fruit of doctrine, 16 of N. T., 177, 178 Christian, criticized by Mill, 179 heathen systems of, 179‐186 of Bible, progressive, 230 mere insistence on, cannot make men moral, 863

“Morning stars,”, 445

“Mother of God,”, 681

Motive, not cause but occasion, 360, 506 man never acts without or contrary to, 360 a ground of prediction, 360 influences, without infringing on free agency, 360 the previously dominant, not always the impulsive, 360

Motives, man can choose between, 360 persuade but never compel, 362, 506, 649 not wholly external to mind influenced by them, 506, 817 lower, sometimes seemingly appealed to in Scripture, 826, 827

Muratorian Canon, 147

Music, reminiscent of possession lost, 526

Mystic, 31, 81

Mysticism, true and false, 32

Mystik and Mysticismus, 31

Myth, its nature, 155 as distinguished from saga and legend, 155 “the Divine Spirit can avail himself of” (Sabatier), 155 ’may be made the medium of revelation’ (Denney), 214 not a falsehood, 155, 214 early part of Genesis may be of the nature of a, 214

Myth‐theory of the origin of the gospels (Strauss), 155‐157 described, 155, 156 objected to, 156, 157 authors on, 157

Nachwirkung and Fortwirkung, 776

“Name, in my,”, 807

Names of God, the five Hebrew, Ewald on, 318

Nascimur, pascimur, 972

Natura, 392

Natura enim non nisi parendo vincitur, 541

Natura humana in Christo capax divinæ, 694

Natura naturans (Spinoza), 244, 287

Natura naturata (Spinoza), 244, 287, 700

Naturæ minister et interpres, 2

Natural = psychical, 484

Natural insight as to source of religious knowledge, 203

Natural law, advantages of its general uniformity, 124 events aside from its general fixity to be expected if moral ends require, 125 life, God’s gift of, foreshadows larger blessings, 289 realism, and location of mind in body, 280 revelation supplemented by Scripture, 27

Natural Selection, artificial after all, 93 its teaching, 470 is partially true, 470 is not a complete explanation of the history of life, 470 gives no account of origin of substance or variations, 470 by the survival does not explain the arrival of the fittest, 470 does not explain the sudden and apparently independent appearance of important geologic forms, 470 certain entomological and anatomical facts are inexplicable upon the theory of, 471 fails to explain the beauty in lower forms of life, 471 no species has as yet been produced by either artificial or, 472 does not necessarily make the idea of Creator superfluous, 473 may account for man’s place in, but not above, nature, 473 requires, according to Wallace, a superior intelligence to guide in definite direction or for special purpose, 473 a list of authors upon, 474 atheistically taught, is election with hope and pity left out, 784

Natural theology, what?, 260

Nature, its usual sense, 26, 121 its proper sense, 26, 121 its witness to God, outward and inward, 26 argument for God’s existence from change in, 73‐75 argument for God’s existence from useful collocation in, 75‐80 Mill’s indictment of, 78 apart from man, cannot be interpreted, 79 does not assure us of God’s love and provision for the sinner, 113, 114 by itself furnishes a presumption against miracles, 124 as synonym of substance, 243 according to Schleiermacher, 287 its forces, dependent and independent, 414 the brute submerged in, 468 human, why it should be reverenced, 515 in what sense sin a, 518 as something inborn, 518, 577, 578 the race has a corrupted nature, 577‐582 sinful acts and dispositions explained by a corrupt, 577 a corrupt, belongs to man from first moment of his being, 578 a corrupt, underlies man’s consciousness, 578 a corrupt, which cannot be changed by a man’s own power, 578 a corrupt, the common heritage of the race, 578 designates, not substance, but corruption of substance, 578 how responsible for a depraved, which one did not personally originate, 593 human, Pelagian view of, 598 human, semi‐Pelagian view of, 598 human, Augustinian view of, 598 human, organic view of, 600 human, atomistic view of, 600 the whole human race once a personality in Adam, 629 human, can apostatize but once, 630 human, totally depraved, 637‐639 man can to a certain extent modify his, 642 sin of, and personal transgression, 648 impersonal human, 694 and person, 694, 695 Robinson’s definition of, 695 human, is it to develop into new forms, 986

“Nature of things, in the,” the phrase examined, 357

Nazarenes, 669 see Ebionites.

Nebular hypothesis, 395

Necessitarian philosophy, correct for the brute, 468

Negation, involves affirmation, 9

Neron Kaisar, and “666”, 1009

Nescience, divine, 286 see God.

Nestorians, 671

Neutrality, moral, never created by God, 521 moral, a sin, 521

New England theology, 48, 49

New Haven theology, 49

New School theology, 48, 49, 606 its definition of holiness, 271, 272 its definition of sin, how it differs from that of Old School, 549, 550 ignores the unconscious and subconscious elements in human character, 550 its watchword as to sin, 595 its theory of imputation, an evasion, 596 its theory of imputation explained, 606, 607 development of its theory of inspiration, 607, 608 modifications of view within, 608 contradicts Scripture, 608, 609 its advocates cannot understand Paul, 609 rests upon false philosophical principles, 609, 610 impugns the justice of God, 610, 611 inconsistent with facts, 611, 612 its aim that of all the theories of imputation, 612

Nihil in intellectu nisi quod ante fuerit in sensu, 63

Nineveh, winged creatures of, 449

Nirvana, 182

Noblesse oblige, 301

Nomina become numina, 245

Nominalism inconsistent with Scripture, 244

Nominalist notion of God’s nature, 244

Non‐apostolic writings recommended by apostles, 201

Non‐inspiration, seeming, of certain Scriptures, 242

Non pleni nascimur, 597

“Nothing, creation out of,”, 372

Notitia, an element in faith, 837

Noumenon in external and internal phenomena, 6

Nullus in microcosmo spiritus, nullus in macrocosmo Deus, 79

Obduracy, sins of, incomplete and final, 650

Obedience, Christ’s active and passive, 749, 770

“Obey,” not the imperative of religion, 21

Obligation to obey law based on man’s original ability, 541

Offences between men, 766 between church members, 924, 925

Old School theology, 49, 606, 607

Omission, sins of, 554, 648

Omne vivum e vivo (ex ovo), 389

Omnia mea mecum porto, 1032

Omnipotence of God, 286‐288 see God.

Omnipresence of God, 279‐282 see God.

Omnipresent, how God might cease to be, 282

Omniscience of God, 282‐286 see God.

“One eternal now,” how to be understood, 277

Ontological argument for existence of God, 85‐89 see God.

Optimism, 404, 405

Oracles, ancient, 135

Ordinances of the church, 929‐980

Ordination of church officers, 918‐929

Ordo salutis, 794

Organic and organized substances, 93

Organic, the, and atomistic views of human nature, 600

Original “image of God” in man, its nature, 514‐523

Original natural likeness to God, or personality, 515, 519, 520 moral likeness to God, man’s, or holiness, 516‐518 righteousness, what? 517, 518 knowledge of God, man’s, implied a direction of the affections and will toward God, 519 sin, as held by Old School theologians, 49 two‐fold problem of, 593 its definition, 594, 595 two principles fundamental to consideration of, 595 a correct view of race‐responsibility essential to a correct view of, 595 some facts in connection with the guilt of, 596 substance of Scriptural teaching concerning, 625‐627 a misnomer, if applied to any theory but that of its author, Augustine, 636 no one finally condemned merely on account of, 596, 663, 664 state of man, 514‐533 essentials of, 514‐522 results of, 523‐525 concomitants of, 525‐532 Romish and Protestant views of, 521, 522

Os sublime, manifestation of internal endowments, 523

Pain, physical, existed before entrance of moral evil into world, 402 this supralapsarian pain, how to be regarded, 402 due not to God, but to man, 402 verdicts declarative of the secondary place of, 402 cannot explain its presence here by the good it may do, 403 it is God’s protest against sin, 403 has its reason in the misconduct of man, 403 supralapsarian pain an “anticipative consequence,”, 403 God’s frown upon sin, and warning against it, 403

Palestine, 174, 421

Pantheism, Idealistic, defined, 100 the elements of truth in, 100 its error, 100 denies real existence of the finite, 100 deprives the infinite of self‐consciousness and freedom, 100 in it the worshiped is the worshiper, 100 the later Brahmanism is, 100 the fruit of absence of will and longing for rest as end of existence, as among Hindus, 100 in Hegelianism, presents the alternative, no God or no man, 100 of Hegel and Spinoza, 100, 101 of Hegel, its different interpreters, 101 of Hegel, as modified by Schopenhauer, 101 its idea of God self‐contradictory, 101, 102 its asserted unity of substance without proof, 102 it assigns no sufficient cause for highest fact of universe, personal intelligence, 102 it contradicts the affirmations of our moral and religious nature, 103 antagonizes our intuitive conviction of the absolute perfection of God, 104 its objection that in eternity there was not not‐self over against the Infinite to call forth self‐consciousness, without foundation, 104 denies miracle, 122 denies inspiration, 204 anti‐trinitarianism leads to, 347 involved in doctrine of emanation, 383 assumes that law fully expresses God, 547 should worship Satan, 566 at basis of Docetism, 676 not involved in doctrine of Union with Christ, 800

Parables, 240, 784

Paradise, 403, 998, 999

Paradoxon summum evangelicum, 753

Pardon, limited by atonement, objections to, refuted, 766 its conditions can of right be assigned by God, 767 the act of God as judge in justification, 855 and justification distinguished, 858, 859 through Christ, honors God’s justice and mercy, 860

Parseeism, 185

Parsimony, law of, 74, 87

Passion, the, necessitated by Christ’s incarnation, 760

Passover, 157, 723, 726, 960

Pastor, 908, 914, 915, 917

“Pastors and teachers,”, 915

Patripassians, 327

Paul, 210, 235, 851, 999

Peace, 865

Peccatum alienum, 616

Pelagianism, a development of rationalism, 89 its theory of imputation, 597‐601 its principal author and present advocates, 597 its exposition, 597 its view of Romans 5:12, 597 its seven points, 597 its sinless men, 597 its “non pleni nascimur,”, 597 its misinterpretation of the divine influence in man, 597 is deism applied to man’s nature, 598 ignores his dignity and destiny, 598 unformulated and sporadic, 598 unscriptural, 598, 599 a survival of paganism, 598 its key doctrine: Homo libero arbitrio emancipatus a Deo, 598 its unscriptural tenets specified, 598, 599 regards sins as isolated volitions, 599 its method contrasted with that of Augustinianism, 599 presents an Ebionitic view of Christ, 599 its principles false in philosophy, 600 ignores law by which acts produce states, 600

Penalty, what?, 294, 652, 653

Penalty, 652‐660 its idea, 652 more than natural consequences of transgression, 652 not essentially reformatory, 653 what essentially?, 653 not essentially to secure social or governmental safety, 653, 655 not essentially deterrent, 655 of sin, two‐fold, 656 of sin, is physical death, 656‐659 of sin, is spiritual death, 659, 660

Penitence, 766

Pentateuch (Hexateuch), its authorship, 170‐172 literature upon, 172

Perfect, as applied to men, 574

Perfection, in God, 9, 260‐275 of Christian and church reached in world to come, 981

Perfectionism, its tenet, 877 its teachers, 877 its modifications, 877 authorities upon, 877 its fundamental false conceptions, 877, 878 is contradicted by Scripture, 878‐886 disproved by Christian experience, 880 how best met, 880, 881

Permanent states of the faculties, 506, 550, 551

Perseverance, human side of sanctification, 868, 881 definition, 881 its proof from Scripture, 882 its proof from reason, 882, 883 is not inconsistent with human freedom, 883 does not tend to immorality, 883, 884 does not lead to indolence, 884 the Scriptural warnings against apostasy do not oppose it, 884, 885 apparent instances of apostasy do not oppose it, 885, 886 list of authors on general subject of, 886

“Person” in doctrine of Trinity, only approximately accurate, 330

Person, how communicated in different measures, 324

Person and character of Christ, as proof of revelation, 186‐190

Person of Christ, the doctrine of, 669‐700 historical survey of views regarding, 669‐673 the two natures in their reality and integrity, 673‐683 the union of the two natures in one, 683‐700

Personal identity, 92, 417 intelligences cannot be accounted for by pantheism, 102 influence, often distinct from word spoken, 820

Personality, defined, 82, 252, 253, 330, 335, 515, 695 of God, the conclusion of the anthropological argument, 84 of God, denied by pantheism, 100 the highest dependent on infiniteness, 104 self‐conscious and self‐determining, 253 triple, in Godhead, consistent with essential unity, 330 in man, inalienable, 515 involves boundless possibilities, 515 foundation of mutual love among men, 515 constitutes a capacity for redemption, 515

Pessimism, 404, 405

Peter, how he differed with Paul, 214 Romish assumptions regarding, 909

Peter, Second, 147, 149, 153

Pharaoh, the hardening of his heart, 434

Phenomena, 6

Philemon and Onesimus, moralized, 767

Philosophy, defined, 42

Physico‐theological argument, a term of Kant’s, 75

Physiology, comparative, favors unity of race, 480‐483

Pictures of Christ, 251

Pie hoc potest dici, Deum esse Naturam, 107

Plasticity of species, greater toward origin, 482

Plural quantitative, 318

Pluralis majestaticus, 318

Poesy and poem, 852

Poetry, 526

Polytheism, 259, 347

Pools of modern Jerusalem, 934

Positive Philosophy, 6, 9, 535, 545, 632

Possession by demons, 456

Præterist interpreters of Revelation, 1009

Prayer, relation of Providence to, 433 its effect, not solely reflex influence, 433 its answers not confined to spiritual means, 433 not answered by suspension or breach of the order of nature, 434 has no direct influence on nature, 434 is answered by new combinations of natural forces, 434 as an appeal to a personal and present God, it moves God, 435 its answer, while an expression of God’s will, may come through the use of appointed means, 435 God’s immanency in nature helps to a solution of the problem, how prayer is answered, 436 how the potency of prayer may be tested, 437, 438

Prayer‐book, English, Arminian, 46 on infant baptism, 957

Prayer‐book of Edward VI, mode of baptism in, 957

Preaching of doctrinal sermons, 19 of the decrees, 369 of the organic unity of the race in transgression, 634 larger part of, should consist in application of Divine law to personal acts, 648, 649 addressed to elect and non‐elect, 789 must press immediate submission to Christ, 830 of everlasting punishment an auxiliary to the gospel appeal, 1053

Pre‐Adamites, 476

Precedent, N. T., the ’common‐law’ of the church, 970

“Preconformity to future events,”, 76

Predestination, 355, 360, 781

Predicata, not attributes, 245

Prediction, only a part of prophecy, 134, 710

“Pre‐established harmony,”, 93

Pre‐existence of soul, 488‐491

Preference, immanent, 514 “elective,”, 557

Preparation, historical, for redemption, 665‐668

Prerational instinct, 98

Prescience, Divine, 286

Presentative intuition, 52, 53, 67

Preservation, 410‐419 definition of, positive and negative, 410, 411 proofs of, from Scripture and reason, 411‐414 deism, with its God withdrawn, denies, 414, 415 continuous creation, with momently new universe, inconsistent with, 415‐418 divine concurrence in, considered, 418, 419

Pretermission of sin, 772

Preventive providence, 423

Pride, 569

“Priest” and “minister,”, 915, 967

Priestly office of Christ, 713‐775

Probability, 71

Probation after death, 707, 1002, 1031‐1044 in Adam, 629

Procession of the Holy Spirit, its true formula, 323 consistent with his equality in Trinity, 340, 341

Progress of early Christianity, what principally conduced to?, 187

Prolegomena, 1‐15

Proof of Divine Revelation, principles of evidence applicable to, 41‐44

Prophecy, as attesting a divine revelation, 134‐141 defined in its narrow sense, 134, 135 its relation to miracles, 135 requirements in, 135 general features of Scriptural, 135, 136 Messianic in general, 136 as used by Christ, 136‐138 the double sense of, 138‐140 evidential force of, 140, 141 alleged errors in, 235, 236 Christians have gifts of, 712 modern, as far as true, what?, 712

Prophet, not always aware of meaning of his own prophecies, 139 later may elucidate earlier utterances, 235, 236 his soul, is it rapt into God’s timeless existence and vision?, 278 larger meaning of the word, 710

Prophetæ priores, 710

Prophetic office of Christ, 710‐713 see Christ. its nature, 710, 711 fulfilled in three ways, 711 its four stages, 711‐713 in his Logos‐work, 711 in his earthly ministry, 711, 712 in his guidance and teaching of the church since his ascension, 712 in his revelations of the Father to the saints in glory, 712, 713 will be eternal, 712

Propitiation, 719, 720

Proprietates, distinguished from attributes, 246

Proselyte‐baptism, 931, 932

Protevangelium, Scripture germinally, 175

Providence, doctrine of, 419‐443 defined, 419 explains evolution and progress of universe, 419, 420 doctrine of, its proof from Scripture, 421‐425 a general providential control, 421, 422 a control extending to free actions of men in general, 422, 423 four sorts, preventive, permissive, directive, determinative, 423‐425 rational proof of, 425‐427 arguments a priori, 425, 426 arguments a posteriori, 426 opposed by theory of fatalism, 427 opposed by casualism, 427, 428 opposed by theory of a merely general providence, 428‐431 its relation to miracles and works of grace, 431‐433 its relation to prayer, 433‐439 its relation to Christian activity, 439‐441 to evil acts of free agents, 441‐443

’Providential miracles,’, 432

Psychic phenomena, 117

Punctiliousness, warning against, 428

Punishment, implied in man’s moral nature, 82 does not proceed from love, 272 proceeds from justice, 293 its idea, 652, 752 what implied in its idea, 652‐656 has in it, beyond the natural consequences of transgression, a personal element, 652 its object not the reformation of the sufferer, 653 is the necessary reaction of divine holiness against sin, 653 is not essentially deterrent, 655 of sin is physical death, 656‐659 of sin is spiritual death, 659, 660 an ethical need of the divine nature, 751 an ethical need in man’s moral nature, 751 of guilty, Christ’s sufferings substituted for, 752 is borne by the judge and punisher in the nature that has sinned, 752 as presented in atonement, what it secures, 753 endured by Christ righteously, because of his relation to the sinning race, 754, 755 remitted in justification, 854 remitted on the ground of what Christ, to whom the sinner is united by faith, has done, 854, 858 the final, of the wicked described in Scriptural figures, 1033, 1034 the final, of the wicked, summed up, 1034 future, some concessions regarding, 1035 of wicked, the future, not annihilation, 1035, 1036 not a weakening process ending in cessation of existence, 1036, 1037 not an annihilating punishment after death, 1037 light from the evolutionary process thrown on, 1038 excludes new probation and ultimate restoration of the wicked, 1039 declared in Scripture to be eternal, 1044 is a revelation of God’s justice, 1046 as the reaction of holiness against sin must continue while sin continues, 1046, 1047 is endless since guilt is endless, 1048 is eternal since sin is “eternal,”, 1048 the facts of human life and tendencies of scientific thought point to the perpetuity of, 1049 may have degrees yet be eternal, 1050 may be eternal as the desert of sin of infinite enormity, 1050 not inconsistent with God’s benevolence, 1051‐1054 its proper preaching not a hindrance to success of the gospel, 1054 if it is a fact, it ought to be preached, 1054 to ignore it in pulpit teaching lowers the holiness of God, 1055 the fear of, not the highest but a proper motive to seek salvation, 1055 in preaching it, the misery of the soul should have special emphasis, 1056

Purgatory, 659, 866, 1000‐1002

Purification of Christ, the ritual, 761, 942, 943

Puritans, 546, 557

Purpose of God includes many decrees, 353 in election, what?, 355 in reprobation, what?, 355 to save individuals, passages which prove, 780‐783 to do what he does, eternal, 783 to save, not conditioned upon merit or faith, 784

Quasi carcere, Christ not thus in Heaven, 709

Quia voluit of Calvin, not final answer as to God’s acts, 404

Quickening, Christ’s, distinguished from his resurrection, 707

Quietism, 439, 440

Quo non ascendam? not Christ’s query, 764

Race, Scripture teaches its descent from a single pair, 476 its descent from a single pair a foundation truth of Paul’s, 476 its descent from a single pair the foundation of brotherhood, 476 its descent from a single pair corroborated by history, 477, 478 its descent from a single pair corroborated by language, 478, 479 its descent from a single pair corroborated by psychology, 479, 480 its descent from a single pair corroborated by physiology, 480‐483

Race‐responsibility, 594‐597

Rational intuition, 52, 67

Rationalism and Scripture, 29, 30, 89

Readings, various, 226

Realism, in relation to God, 245

Reason, definition of, 4, 29 its office, 29 says scio, not conscio, 500 moral, depraved, 501

Reasoning, not reason, 29 not a source of the idea of God, 65 errors of, in Bible, 232, 233

Recognition, post‐resurrectional, 1020, 1021

Recollection of things not before seen, the seeming, explained, 488 memory greater than, 705

Reconciliation, removal of God’s wrath, 719 of man to God, 777‐886 objective, secured by Christ’s union with race, 802 subjective, secured by Christ’s union with believers, 802

Redemption and resurrection, what is secured by, 527 wrought by Christ, 665‐776 its meaning, 707 legal, of Christ, its import, 761 its application, 777‐886 application of, in its preparation, 777‐793 application of, in its actual beginning, 793‐868 application of, in its continuation, 868‐886

Redi’s maxim, 389

Reformed theology, 44‐46

Regenerate, some apparently such, will fall away, 884 the truly, not always distinguishable in this life from the seemingly so, 884 their fate if they should not persevere described, 885 these warnings secure their perseverance, 885

Regeneration, illustrative of inspiration, 212 ascribed to Holy Spirit, 316 its nature, according to Romanists, 522 the view that a child may be educated into, 606 its place in the ordo salutis, 793 does a physical miracle attend?, 806 defined, 809 its active and passive aspects, 809 how represented in Scripture, 810‐812 indispensable, 810 a change in the inmost principle of life, 810 a change in governing disposition, 810 a change in moral relations, 810, 811 wrought through use of truth, 811 is instantaneous, 811 wrought by God, 811 through union of soul with Christ, 811, 812 its necessity, 812‐814 its efficient cause, 814‐820 the will not the efficient cause, 815‐817 is more than self‐reformation, 815 is not co‐operation with divine influence, which to the natural man is impossible, 816 the truth is not the efficient cause, 817, 818 the Holy Spirit, the efficient cause of, 818‐820 the Spirit in, operates not on the truth but on the soul, 819 the Spirit in, effects a change in the moral disposition, 820 the instrumentality used in, 820‐823 baptism a sign of, 821 as a spiritual change cannot be effected by physical means, 821 is accomplished through the instrumentality of the truth, 822 man not wholly passive at time of his, 822 man’s mind at time of, active in view of truth, 822 nature of the change wrought in, 823‐829 is a change by which governing disposition is made holy, 823‐825 does not affect the quantity but the quality of the soul, 824 involves an enlightenment of the understanding and a rectification of the volitions, 825 an origination of holy tendencies, 826 an instantaneous change in soul, below consciousness and known only in results, 826‐829 is an instantaneous change, 826, 827 should not be confounded with preparatory stages, 827 taken place in region of the soul below consciousness, 828 is recognized indirectly in its results, 828, 829 the growth that follows, is sanctification, 829

Regna, gloriæ, gratiæ (et naturæ), 775

Reign of sin, what?, 553, 554

Religion and theology, how related, 19 derivation of word, 19, 20 false conceptions of it advocated by Hegel, Schleiermacher, and Kant, 20, 21 its essential idea, 21, 22 there is but one, 22, 23 its content greater than that of theology, 23 distinguished from formal worship, 23, 24 conspectus of the systems of, in world, 179‐186

Remorse, perhaps an element in Christ’s suffering, 769

Reparative goodness of God in nature, 113

Repentance, more for sin than sins, 555 the gift of God, 782 described, 832 contains an intellectual element, 832 contains an emotional element, 832, 833 contains a voluntary element, 833, 834 implies free‐will, 834 Romish view, 834 wholly an inward act, 834 manifested by fruits of repentance, 835 a negative and not a positive means of salvation, 835 if true, is in conjunction with faith, 836 accompanies true faith, 836

Reprobation, 355

Rerum natura Dei voluntas est, 119

Respice, aspice, prospice of Bernard applied to prophet’s function, 710

Responsibility for whatever springs from will, 509 for inherited moral evil, its ground, 509 is special help of Spirit essential to? 603, 604 for a sinful nature which one did not personally originate, a fact, 629 none for immediate heredities, 630 for belief, authors on, 841

Restoration of all human beings, 1039‐1044

Resurrection, an event not within the realm of nature, 118 of Christ, the central and sufficient evidence of Christianity, 138 of Christ, dilemma for those who deny, 130 of Christ, Strauss fails to explain belief in, 157 of Christ, attested by epistles regarded as genuine by Baur, 160 of Christ, Renan’s view of, 160, 161 Christ’s argument for, Matt. 22:32, 232, 996, 1018 attributed to Christ, 310 attributed to Holy Spirit, 316 of Christ, angel present at, 483 of Christ, gave proof that penalty of sin was exhausted, 657 a stage in Christ’s exaltation, 707 proclaimed Christ as perfected and glorified man, 708 of Christ, the time of his justification, 762 secured to believer by union with Christ, 805, 806, 867 relation to regeneration, 824 sanctification completed at the, 874 of Christ and of the believer, Baptism a symbol of, 940‐945 implied in symbolism of Lord’s Supper, 963, 964 Christ’s body, an object that may be worshiped, 968 an event preparing for the kingdom of God, 981 allusions to, in O. T., 995 of Christ, the only certain proof of immortality, 997 perfect joy or misery subsequent to, 1002 Scriptures describing a spiritual, 1015 Scriptures describing a physical, 1015 art and post‐resurrection possibilities, 1016 personality in, being indestructible, takes to itself a body, 1016 Christ’s body in, an open question, 1016 an exegetical objection to, 1016 “of the body,” the phrase not in N. T., 1016 receive a “spiritual body” in, 1016, 1017 the indwelling of the Holy Spirit secures preservation of body in, 1017 the believer’s, as literal and physical as Christ’s, 1018 literal, to be suitable to events which accompany, 1018 the physical connection between old and new body in, not unscientific, 1019 the oneness of the body in, and our present body, rests on two things, 1020 the body in, though not absolutely the same, will be identical with the present, 1020, 1021 the spiritual body in, will complete rather than confine, the activities of spirit, 1021, 1022 four principles should influence our thinking about, 1022, 1023 authors on the subject in departments and entirety, 1023

Revelation, of such a nature as to make scientific theology possible, 11‐15

Revelation in nature requires supplementing, 26, 27 God submits to limitations of, which are largely those of theology, 34‐36 how regarded in “period of criticism and speculation,”, 46 the Scriptures a, from God, 111‐242 reasons for expecting from God a, 111‐114 psychology shows that the intellectual and moral nature of man needs a, 111, 112 history shows that man needs a, 112 what we know of God’s nature leads to hope of a, 112, 113 a priori reasons for expecting, 113, 114 marks of the expected, 114‐117 its substance, 114 its method, 114‐116 will have due attestation, 116, 117 attended by miracles, 117‐134 attested by prophecy, 134‐141 principles of historical evidence entering into proof of, 141‐144 Scripture, 175 its connection with inspiration and illumination, 196, 197

Revenge, what?, 569

“Reversion to type” never occurs in man, 411

Rewards, earthly, appealed to in O. T., 230 proceed from goodness of God, 290, 293 not bestowed by justice or righteousness, 293 goodness to creatures, righteousness to Christ, 293 are motives, not sanctions, 535

Right, abstract, not ground of moral obligations, 299 God is self‐willing, 338 based on arbitrary will is not right, 338 based on passive nature, is not right, 338 as being is Father, 338 as willing is Son, 338

Righteousness of God, what?, 290 holiness in its mandatory aspect, 291 its meaning in 2 Cor. 5:21, 760 demands punishment of sin, 764 is justification and sanctification, 873

Romanism, and Scripture, 33, 34 a mystical element in, 33 it places church before the Bible, 33 would keep men in perpetual childhood, 33, 34

Sabbath commemorates God’s act of creation, 408 made at creation applies to man always and everywhere, 408 recognized in Assyria and Babylonia, as far back as Accadian times before Abraham, 408 was not abrogated by our Lord or his apostles, 409 upon, 409

Sabbath, Christ’s example and apostolic sanction have transferred it from seventh to first day of week, 409 Justin Martyr on, 410 authors on, 410

Sabellianism, 327, 328

Sacrifice, 722‐728 what it is not, 722, 723 its true import, 723, 724 pagan and Semitic, its implications, 723, 724 in the legend of Æschylus, 723 of the Passover, H. C. Trumbull’s views of, 723 its theocratical and spiritual offices, 724 of O. T., when rightly offered, what implied in, 725, 726 cannot present a formal divine institution, 726 how Abel’s differed from Cain’s, 727 the terminology of O. T. regarding, needful to correct interpretation of N. T. usage regarding atonement of Christ, 727 differing views as to significance of, 728

Sacrifices, Jewish, a tentative scheme of, 725, 726

Saints, prayer to, 775 how intercessors?, 775 as applied to believers, 880

Sanctification, related to regeneration and justification, 862, 863 definition of, 869 what implied in definition of, 869, 870 explanations and Scripture proof of, 870‐875 a work of God, 870 a continuous process, 871 distinguished from regeneration, 871 shown in intelligent and voluntary activity of believer, 871, 872 the agency employed in, the indwelling Spirit of Christ, 872 its mediate or instrumental cause is faith, 872 the object of this instrumental faith is Christ himself, 873 measured by strength of faith, 873 influenced by lack of persistency in using means of growth, 874 completed in life to come, 874 erroneous views of, 875‐881 the Antinomian view, 875‐877 the Perfectionist view, 877‐881

Sanctify, its twofold meaning, 880

Satan, his personality, 447 not a collective term for all evil beings, 447 various literary conceptions of, 447 meaning of term, 454 opposed by Holy Spirit, 454 his temptations, 455 has access to human mind, 455 may influence through physical organism, 455 “delivering to,” 457 was specially active during earthly ministry of Christ, 458 his power limited, 458 the idea of his fall not self‐contradictory, 460 not irrational to suppose that by a single act he could change his nature, 460 present passion may lead a wise being to enter on a foolish course, 460 that God should create and uphold evil spirits no more inconsistent with benevolence than similar action towards evil men, 461 a ganglionic centre of an evil system, 461 the doctrine of, if given up, leads to laxity in administration of justice, 462 as tool and slave of, humanity is indeed degraded, but was not always, nor needs to be, 462 the fall of, uncaused from without, 585 like Adam, sins under the best circumstances, 588 permitted to divide the guilt with man that man might not despair, 588 grows in cunning and daring, 1037

Satisfaction to an immanent demand of divine holiness rendered by Christ’s obedience and suffering, 713, 723 by substitution founded on incorporation, 723 and forgiveness not mutually exclusive because the judge makes satisfaction to his own violated holiness, 767 penal and pecuniary, 767 sinner’s own act, according to Romish view, 834

Scholasticism and Scholastics, 44, 45, 265, 268, 443

Science, defined, 2 its aim, 2 on what its possibility is grounded, 2 requires a knowledge of more than phenomena, 6 existence of a personal God, its necessary datum, 60

Scientia media, simplicis intelligentiæ, visionis, 358

Scientific unity, desire for, its influence, 90

Scio and conscio, 500

Scripture and nature, 26 and rationalism, 29‐31 contains nothing repugnant to a properly conditioned and enlightened reason, 29 and mysticism, 31, 32 and Romanism, 33, 34 knowledge of, incomplete, 35 topics on which silent, 72 supernatural character of its teaching, 175 its moral and religious ideas uncontradicted and unsuperseded, 175 its supernaturally secured unity, 176 Christ testifies to its supernatural character, 189 result of its propagation, 191 how interpreted?, 217 authors differ, divine mind one, 217 the Christian rule of faith and practice, 218 contains no scientific untruth, 224 not a code of practical action, but an enunciation of principles, 545

Scriptures, the, a revelation from God, 111‐242 work of one God, and so organically articulated (Scripture), 217 why so many interpretations of?, 223, 224 a rule in their interpretation, 1011

“Sealing,”, 831, 872

Seals, in Revelation, 1010

Selection, natural, without teleological factors, its inadequacy, 391 is it in any sense the cause of the origin of species?, 391 it has probably increased the rapidity of development, 391, 392 or “survival of the fittest,” how suggested?, 403 defined, 470 is partially true, 470 it gives no account of the origin of substance or variations, 470 not the savior of the fittest, but the destroyer of the failures, 470 facts that it cannot explain, 470, 471 nor artificial has produced a new species, 471

Self‐limitation, divine, 9, 126, 255

Selfishness, the essence of sin, 567 cannot be resolved into simpler elements, 568 forms in which it manifests itself, 568, 569 of unregenerate, the substitution of a lower for a higher end, 570

Sentimentality, 979

“Signality,” in miracle, 118

Sin, God the author of free beings who are the authors of, 365 the decree to permit not efficient, 365 its permission a difficulty of all theistic systems, 366 its permission, how not to be explained, 366 its permission, how it may be partially explained, 366 the problem of, one of four at present not to be completely solved, 366, 367 observations from many sources aiming to throw light on the existence of moral evil, 367, 368 man’s, as suggested from without, perhaps the mitigating circumstance that allows of his redemption, 462 in what sense a nature?, 518 effect of first, not a weakening but a perversion of human nature, 521 the first did more than despoil man of a special gift of grace, 521 or man’s state of apostasy, 533‐664 its nature, 549‐573 defined, 549 Old and New School views regarding, their difference and approximation, 549, 550 as a state, some psychological notes explanatory of, 550, 551 as a state is counteracted by an immanent divine power which leads towards salvation, 551 “total depravity” as descriptive of, an out‐grown phrase, 552 as act of transgression and disposition or state, proved from Scripture, 552‐554 the words which describe, applicable to dispositions and states, 552 N. T. descriptions of, give prominence to states and dispositions, 552, 553 and moral evil in the thoughts, affections, and heart, 553 is name given to a state which originated wrong desires, 553 is represented as existing in soul prior to consciousness of it, 553 a permanent power or reigning principle, 553 Mosaic sacrifices for sins other than mere act, 554 universally attributed to disposition or state, 554 attributed to outward act only when such act is symptomatic of inward state, 554 if it tend from act to a state, regarded as correspondingly blameworthy, 554 in an individual condemned though it cannot be traced back to a conscious originating act, 554, 555 when it becomes fixed and dominant moral corruption, meets special disapprobation, 555 regarded by the Christian as a manifestation of subconscious depravity of nature, 555 repented of, principally as depravity of nature, 555 rather than “sins” repented of by Christians advanced in spiritual culture; a conspectus of quotations to prove this, 555‐557 its definition as ’the voluntary transgression of known law’ discussed, 557‐559 is not always a distinct and conscious volition, 557 intention aggravates, but is not essential to, 558 knowledge aggravates, but is not essential to, 558 ability to fulfil the law, not essential to, 558 definition of, 558, 559 its essential principle, 559‐573 is not sensuousness, 559‐563 is not finiteness, 563‐566 is selfishness, 567‐573 is universal, 573‐582 committed by every human being, arrived at maturity, 573 its universality set forth in Scripture, 573, 574 its universality proved from history, 574 its universality proved from Christian experience, 576 the outcome of a corrupt nature possessed by every human being, 577 is act or disposition referred to a corrupt nature, 577 rests on men who are called in Scripture ’children of wrath,’, 578 its penalty, death, visits those who have never exercised personal or conscious choice, 579 its universality proved from reason, 579, 580 testimony of great thinkers regarding, 580‐582 its origin in the personal act of Adam, 582‐593 the origin of the sinful nature whence it comes is beyond the investigations of reason, 582 Scriptural account of its origin, 582‐585 Adam’s, its essential nature, 587 of Adam in resisting inworking God, 587 an immanent preference of the world, 587 not to be accounted for psychologically, 587 the external temptation to first sin a benevolent permission, 588 self‐originated, Satanic, 588 the first temptation to, had no tendency to lead astray, 588 the first, though in itself small, a revelation of will thoroughly alienated from God, 590 consequences of original, as respects Adam, 590‐593 physical death, a consequence of his first, 590, 591 spiritual death, a consequence of his first, 591, 592 exclusion from God’s presence, a consequence of his first, 592 banishment from the Garden, a consequence of man’s first, 593 the, of our first parents constituted their posterity sinners, 593 two insistent questions regarding the first, and the Scriptural answer, 593 imputation of, its true meaning, 594 original, its meaning, 594 man’s relations to moral law extend beyond conscious and actual, 595 God’s moral government recognizes race‐sin, 595 actual, more guilty than original, 596 no man condemned for original, alone, 596, 664 the only ground of responsibility for race‐sin, 596 original, its correlate, 596 imputation of Adam’s, 597‐637 see Imputation. Pelagian theory of the imputation of, 597‐601 Arminian theory of the imputation of, 601‐606 New School theory of the imputation of, 606‐612 Federal theory of the imputation of, 612‐616 Mediate theory of the imputation of, 616‐619 Augustinian theory of the imputation of, 619‐637 table of theories of imputation of, 628 apart from, and prior to, consciousness, 629 conscience and Scripture attest that we are responsible for our unborn tendency to, 629 as our nature, rightly punishable with resulting sin, 632 reproductive, each reproduction increasing guilt and punishment, 633 each man guilty of personal, which expresses more than original depravity of nature, 633 is self‐perpetuating, 633 is self‐isolating, 634 the nature, and sins its expression, 635 as Adam’s, ruins, so Christ’s obedience saves, 635 consequences of, to Adam’s posterity, 637‐664 depravity a consequence of Adam’s, 637‐640 in nature, as “total depravity,” considered, 637‐640 total inability a consequence of Adam’s, 640‐644 guilt a consequence of Adam’s, 644‐652 penalty, a consequence of Adam’s, 652‐660 infants in a state of, 661 venial and mortal, 648 of nature and personal transgression, 648, 649 of ignorance and of knowledge, 649 of infirmity and of presumption, 649, 650 of incomplete and final obduracy, 650‐652 unto death, considered, 650‐652 against Holy Spirit, why unpardonable, 651, 652 penalty of, considered, 652‐660 infants in a state of, 661 Christ free from hereditary and actual, 676‐678 Christ responsible for human, 759 Christ responsible for Adam’s, 759 Christ as great Penitent confesses race‐sin, 760 Christ, how made to be, 760‐763 a pretermission of, justified in cross, 772 does not condemn, but the failure to ask pardon for it, 856 judged and condemned on Calvary, 860 future, the virtual pardon of, 867 “dwelling,” and “reigning,”, 869, 870 expelled by bringing in Christ, 873 does not most sympathize with sin, 1028 hinders intercourse with other worlds, 1033 “eternal,”, 1033 made the means of displaying God’s glory, 1038 chosen in spite of infinite motives to the contrary, 1040

Sinner, the incorrigible, glorifies God in his destruction, 442 negatively described, 637, 638 positively described, 639 what he can do, 640 what he cannot do, 640 under conviction, more of a sinner than before, 827 has no right to do anything before accepting Christ, 868

“Six hundred sixty‐six,”, 570

“Slope, the,”, 580

Society, atomistic theory of, 623

Society, bellum omnium contra omnes (Hobbes), 461

Socinianism, 47, 328, 329, 524, 558, 597, 728‐733

Solidarity, 624

Sola fides justificat, sed fides non est sola, 758

“Son,” its import in Trinity, 334

Son, the, a perfect object of will, knowledge and love to God, 275, 388 his eternal generation, 341 uncreate, 341 his essence not derived from essence of the Father, 341 his existence eternal, 341 exists by internal necessity of Divine nature, 342 eternal generation of, a life movement of the Divine nature, 342 in person subordinate to person of Father, 342 in essence equal with Father, 342

Son of man, cannotes, among other things, a veritable humanity, 673

Song of Solomon, 233, 238

Sonship of Christ, eternal, 340 metaphysical, 340 authors on, 343

Sorrow for sin, 832, 833

Soteriology, 665‐894

Soul, what?, 92 dichotomous view of, 483 trichotomous view of, 484 distinguished from spirit, 484 its origin, 488 its pre‐existence, according to poets, 489 creatian theory of, 491 not something added from without, 492 introduced into body, sicut vinum in vase acetoso, 493 metaphysical generation of, 493 traducian theory of, 494‐497 history of theory, 493, 494 observations favorable to, 494‐497 image of God, proprie, 528 always active, though not always conscious, 550 may influence another soul apart from physical intermediaries, 820 not inaccessible to God’s direct operation, 820 as uncompounded cannot die, 984 see Immortality.

“Sovereign, the,” a title of Messiah, 321

Space, 278, 279

Space and time, 85, 275

Space “in God,”, 279

Species, 392, 480‐482, 494

Spirit, the Holy, his teaching, a necessity, 27 hides himself, 213 recognized as God, 315 divine characteristics and prerogatives ascribed to, 316 associated with God, 316 his deity supported by Christian experience, 316 his deity, a doctrine of the church, 316 the Holy, his deity not disproved by O. T. limitations, 317 his deity, authors on, 317 is a person, 323 designations of personality given to him, 323 “the mother‐principle” in the Godhead, 323 so mentioned with other persons as to imply personality, 323, 324 performs acts of personality, 324 affected by acts of others, 324 possesses an emotional nature, 325 visibly appears as distinct from, yet connected with Father and Son, 325 ascription to him, of personal subsistence, 325 import of his presence in Trinity, 334 the centripetal movement of Deity, 336 and Christ, differences in their work, 338‐340 his nature and work, authors on, 340 his eternal procession, 340‐343 if not God, God could not be appropriated, 349 a work of completing belongs to, 313 applies Scriptural truth to present circumstances, 440 directs the God‐man in his humiliation, 696 his intercession, 774, 775 his intermediacy, 793 witness of, what?, 844, 845 doctrine of “sealing” distinguished from mysticism, 845 in believer, substitutes old excitements, 872

“Spirit” and “soul,”, 843

Spirit, how applied to Christ, 333

Spirits, evil, tempt, 455 control natural phenomena, 455 execute God’s plans, 457 not independent of human will, 457, 458 restrained by permissive will of God, 458 exist and act on sufferance, 459 their existence not inconsistent with benevolence of God, 461 are organized, 461 the doctrine of, not immoral, 461, 462 doctrine of, not degrading, 462 their nature and actions illustrate the evil of sin, 463 knowledge of their existence inspires a salutary fear, 463 sense of their power drives to Christ, 463 contrasting their unsaved state with our spiritual advantages causes us to magnify grace of God, 463

“Spirits in prison,”, 707, 708

Spiritual body, 1016, 1017

Spiritualism, 32, 132

Spontaneous generation, 389

Stoicism, 184

Style, 223

Sublapsarianism, 777

Subordinationism, 342

Substance, known, 5 its characteristics, 6 a direct knowledge of it as underlying phenomena, 97

Substances, the theory of two eternal, 378‐383 See Dualism.

Substantia una et unica, 86

Suffering, in itself not reformatory, 104

Suggestion, 453, 454

“Sunday,” used by Justin Martyr, 148

Supererogation, works of, 522

Supper, the Lord’s, a historical monument, 157 its ritual and import, 959 instituted by Christ, 959, 960 its mode of administration, 960‐962 its elements, 960 its communion of both kinds, 960 is of a festal nature, 960, 961 commemorative, 961 celebrated by assembled church, 961 responsibility of its proper observance rests with pastor as representative of church, 962 its frequency discretional, 962 it symbolizes personal appropriation of the benefits of Christ’s death, 963 it symbolizes union with Christ, 963 it symbolizes dependence on Christ, 963 it symbolizes a reproduction of death and resurrection in believer, 963 it symbolizes union in Christ, 963 it symbolizes the coming joy and perfection of the kingdom of God, 963 its connection with baptism, 964 is to be often repeated, 964 implies a previous state of grace, 964 the blessing conveyed in communion depends on communicant, 964 expresses fellowship of believer, 964 the Romanist view of, 965‐968 the Lutheran and High Church view of, 968, 969 there are prerequisites, 969, 970 prerequisites laid down by Christ, 970 regeneration, a prerequisite to, 971 baptism, a prerequisite to, 971‐973 church membership, a prerequisite to, 973 an orderly walk, a prerequisite to, 973‐975 the local church the judge as to the fulfilment of these prerequisites, 975‐977 special objections to open communion presented, 977‐980

Supralapsarianism, 777

Symbol, derivation and meaning, 42 less than thing symbolized, 1035

Symbolism, period of, 45

Symbolum Quicumque, 329

Synagogue, 902

Synergism, 816

Synoptic gospels, date, 150

“Synthetic idealization of our existence,”, 568

Synthetic method in theology, 50

System of theology, a dissected map, some parts of which already put together, 15

Systematic theologian, the first, 44

Systematic truth influences character, 16

Tabula rasa theory, of Locke, 35

Talmud shows what the unaided genius for religion could produce, 115

Tapeinoticon genus, 686

“Teaching, the, of the Twelve Apostles,”, 159, 937, 953

Teleological argument for the existence of God, 75‐80 statement of argument, 75 called also “physico‐theological,”, 75 divided by some into eutaxiology and teleology proper, 75 the major premise is a primitive and immovable conviction, 75 the minor premise, a working principle of science, 77 it does not prove a personal God, 78, 79 it does not prove unity, eternity, or infinity of God, 79, 80 adds intelligence and volition to the causative power already proved to exist, 80

Telepathy, 1021

Temptation, prevented by God’s providence, 423 does not pervert, but confirms, the holy soul, 588, 589 Adam’s, Scriptural account of, 582, 583 Adam’s, its course and result, 584, 585 Adam’s, contrasted with Christ’s, 677, 678 Christ’s, as possible as that of Adam, 677 aided by limitations of his human intelligence, 677 aided by his susceptibility to all forms of innocent gratification, 677 in wilderness, addressed to desire, 677 in Gethsemane, to fear, 677 Ueberglaube, Aberglaube, Unglaube, appealed to, 677 is always “without sin,”, 677 authors upon, 678 by Satan, negative and positive, 455

Tempter’s promise, the, 572

Tendency‐theory of Baur, 157‐160

Tendency, undeveloped, 847

Terminology, a, needed in progress of a science, 35

Testament New, genuineness of, 146‐165 rationalistic theories to explain origin of its gospels, 155‐165 its moral system, 177‐186 its morality contrasted with that of heathenism, 179‐186

Testament, Old, in what sense its works are genuine, 162 how proved, 165‐175 alleged errors in quoting or interpreting, 234, 235

Testimony, science assumes faith in, 3 amount of, necessary to prove miracle, 127, 128 in general, 142‐144 statements in, may conflict without being false, 227

Tests, does God submit to?, 437

Theologian, characteristics of, 38‐41

Theological Encyclopædia, 42

Theology, its definition, 1, 2 its aim, 2 its possibility, 2‐15 its necessity, 15‐19 its relation to religion, 19‐24 rests on God’s self‐revelation, 25 rests on his revelation in nature, 26 natural and Scriptural, how related, 26‐29 rests on Scripture and reason, 29 rationalism hurtful to, 30‐31 rests on Scripture and a true mysticism, 31 avoids a false mysticism, 32 accepts history of doctrine as ancillary, 33 declines the combination, Scripture and Romanism, 33, 34 its limitations, 34‐36 a perfect system of, impossible, 36, 37 is progressive, 37 its method, 38‐51 requisites to its study, 38‐41 see Theologian. divisions of, 41‐44 Biblical, 41 historical, 41 systematic, 41, 42 practical, 42‐44

Theology, Systematic, its history, 44 in Eastern church, 44 in Western Church, 44‐46 its period of scholasticism, 44, 45 its period of symbolism, 45, 46 its period of criticism and speculation, 46 a list of authorities in, differing from Protestantism, 47 British theology, 47, 48 Baptist theologians, 47 Puritan theologians, 47, 48 Scotch Presbyterian theologians, 48 Methodist theologians, 48 Quaker theologians, 48 English Church theologians, 48 American theology, 48, 49 the Reformed system, 48, 49 the older Calvinism, 49 order in which its subjects may be treated, 49, 50 analytic method in, 49, 50 synthetic method in, 50 text‐books in, 50, 51

Theonomy, 83

Theophany, Christ not a mere, 686

“Things,”, 95, 96, 254

Thought, does not go on in the brain, 93 possible without language, 216 intermittent or continuous?, 1002

Three thousand baptized in one day in time of Chrysostom, 934

Thucydides never mentions Socrates, 144

Time, its definition, 276 God not under law of, 276 has objective reality to God, 276 his “one eternal now,” how to be understood, 277 can the human spirit escape the conditions of, 278 authors on “time” and “eternity,”, 278

Torments of wicked, outward, subordinate results and accompaniments of state of soul, 1034

Tradition, and idea of God, 63 cannot long be trusted to give correct evidence, 142 of a “golden age” and matters cognate, 480, 526

Traducianism, its advocates and teaching, 493, 494 best accords with Scripture, 494, 495 favored by analogy of vegetable and animal life, 496 heredities, mental, spiritual, and moral, prove men’s souls of human ancestry, 496 does not exclude divine concurrence in the development of the human species, 496 Fathers, who held, 620

Trafalgar, omitted in Napoleon’s dispatches, 143

Transcendence, divine, denied by pantheism, 100 taught in Scripture, 102 deism, an exaggeration of, 414

Transgression, a stab at heart of God, 541 not proper translation of 1 John 3:4, 452 its universality directly taught in Scripture, 573 its universality proved in universal need of atonement, regeneration, and repentance, 573 its universality shown in condemnation that rests on all who do not accept Christ, 574 its universality, consistent with passages which ascribe a sort of goodness to some men, 574 its universality proved by history, and individual experience and observation, 574, 575 proved from Christian experience, 576 uniformity of actual transgression, a proof that will is impotent, 611 all moral consequences flowing from, are sanctions of law, 637

Transubstantiation, what?, 965 rests on a false interpretation of Scripture, 965 contradicts the senses, 966 denies completeness of sacrifice of Calvary, 967 externalizes and destroys Christianity, 967, 968

Trees of “life” and “knowledge,”, 526, 527, 583

Trichotomous theory of man’s nature, 484‐487

Trimurti, Brahman Trinity, 351

Trinitas dualitatem ad unitatem reducit, 338

Trinitatem, I ad Jordanem et videbis, 325

Trinities, heathen, 351

Trinity, renders possible an eternal divine self‐contemplation, 262 the immanent love of God understood only in light of, 265 the immanent holiness of God rendered intelligible by doctrine of, 274 has close relations to doctrine of immanent attributes, 275, 336 doctrine of the, 304‐352 a truth of revelation only, 304 intimated in O. T., made known in N. T., 304 six main statements concerning, 304 the term ascribed to Tertullian, 304 a designation of four facts, 304 held implicitly, or in solution, by the apostles, 304 took shape in the Athanasian Creed (8th or 9th century), 305 usually connected with “semi‐trinitarian” Nicene Creed (325 A. D.), 305 references on doctrine of, 305 implies the recognition in Scripture of three as God, 305‐322 presents proofs from N. T., 305‐317 presents Father as recognized as God, 305 presents Jesus Christ as recognized as God, 305‐315 appeals to Christian experience as confirming the deity of Christ, 313, 314 explains certain passages apparently inconsistent with Christ’s deity, 314, 315 allows an order of office and operation consistent with essential oneness and equality, 314, 342 doctrine of, how its construction started, 314 presents the Holy Spirit recognized as God, 315‐317 intimations of, in the O. T., 317‐322 seemingly alluded to in passages which teach a plurality of some sort in the Godhead, 317‐319 seemingly alluded to in passages relating to the Angel of Jehovah, 319 seemingly alluded to in descriptions of Divine Wisdom and Word, 320, 321 owes nothing to foreign sources, 320 seemingly alluded to in descriptions of the Messiah, 321‐322 O. T. contains germ of doctrine of, 322 its clear revelation, why delayed?, 322 insists that the three recognized as God are presented in Scripture as distinct persons, 322‐326 asserts that this tripersonality of the divine nature is immanent and eternal, 326 it alleges Scriptural proof that the distinctions of personality are eternal, 326 the Sabellian heresy regarding, 327‐328 the Arian heresy regarding, 328‐330 teaches a tripersonality which is not tritheism, for while the persons are three, the essence is one, 330 how the term “person” is used in, 330, 331 the oneness of essence explained, 331‐334 teaches an association which is more than partnership, 331 presents itself as the organism of the deity, 331 permits intercommunion and mutual immanency of persons, 332, 333 teaches equality of the three persons, 334‐343 teaches that the titles belong to the persons, 334, 335 employs the personal titles in a qualified sense, 335‐340 presents to us life‐movement in the Godhead, 336‐338 teaches a “generation” that is consistent with equality, 340 teaches a “procession” that is consistent with equality, 340 is inscrutable, 344 all analogies inadequate to represent it, 344 illustrations of, their only use, 345 not self‐contradictory, 345 presents faculty and function at highest differentiation, 346 its relations to other doctrines, 347 its acceptance essential to any proper theism, 347 its denial leads to pantheism, 347 essential to any proper revelation, 349 evidence of, in prayer, 349 essential to any proper redemption, 350 effects of its denial on religious life, 350, 351 essential to any proper model for human life, 351 sets law of love before us as eternal, 351 shows divine pattern of receptive life, 351 authors on the doctrine, 351

Trisagion, the, 318

Tritheism, inconsistent with idea of God, 330

Trivialities in Scripture, their use, 217

Truth, God’s, what?, 260 immanent, 260 a matter of being, 261 foundation of truth among men, 261 the principle and guarantee of all revelation, 262 not of God’s will, but of his being, 262 God’s transitive, 288‐290 see Veracity and Faithfulness. attributed to Christ, 309 attributed to the Holy Spirit, 316 as the efficient cause of regeneration, 817‐820 hated by sinner, 817 neither known nor obeyed without a change of the affections, 818 even God cannot make it more true, 819 without God, an abstraction, not a power, 819

Ubi caritas, ibi claritas, 520

Ubi Spiritus, ibi Christus, 333

Ubi tres medici, ibi duo athei, 39

Ubiquity of Christ’s human body, 709 relation to Lord’s Supper, 968 relation to views of heaven, 1032

Ueberglaube, Aberglaube, Unglaube, the chief avenues of temptation, 677

Uhlhorn, on the “if’s” of Tacitus, 989

Ullmann, on the derivation of sapientia, 4

Una navis est jam bonorum omnium, 881

Uncaused cause, the idea of, not from logical inference, but intuitive belief, 74

Unconditioned being, the presupposition of our knowing, 58

Unconscious mental action, 551, 555

Unconscious substance cannot produce self‐conscious and free beings, 102

Understanding, the servant of the will, 460

Unicus, as applied to the divine nature, 259

Uniformity of nature, a presumption against miracles, 124 not absolute and universal, 124 could only be asserted on the ground of absolute and universal knowledge, 124 disproved by geology, 124 breaks in, illustrated, 125 final cause is beneath, 125 of volitional action rests on character, 509 of evil choice, implies tendency or determination, 611 of transgression, a demonstration of impotence of will, 611

Unio personalis, 689, 690

Union of the two natures in the one person of Christ, 683‐700 moral, between different souls, 799 with Christ, believer’s, and man’s with Adam, compared, 627 with Christ, believer’s, wholly due to God, 781 its relation to regeneration and conversion, 793 doctrine of, 795‐808 reasons for its neglect, 795 Scripture representations of, 795‐798 represented by building and foundation, 795 represented by marriage union, 795, 796 represented by vine and branch, 796 consistent with individuality, 796 represented by head and members, 796 represented by union of race with Adam, 797 believer is in Christ, 797 Christ is in believer, 797 Father and Son dwell in believer, 797 believer has life by Christ as Christ has life by union with the Father, 797 believers are one through, 797 believers made partakers of divine nature through, 798 by it believer made one spirit with the Lord, 798 nature of, 798‐802 not a merely natural union, 799 not a merely moral union, 799 not a union of essence, 799, 800 in it believer most conscious of his personality and power, 800 not mediated by sacraments, 800 an organic union, 800 a vital union, 801 a spiritual union, 801 originated and sustained by Holy Spirit, 801 by virtue of omnipresence the whole Christ with each believer, 281, 704, 801 inscrutable, 801 in what sense mystical, 801 authors on, 802 consequences of, to believer, 802‐809 removes the internal obstacle to man’s return to God, in the case of his people, 802 involves change in the dominant affection of the soul (Regeneration), 804 is the true “transfusion of blood,”, 804 involves a new exercise of soul’s powers in Repentance and Faith (Conversion), 804 this phase of, illustrated by the depuration of Chicago River, 804, 805 with Christ gives to believer legal standing and rights of Christ (Justification), 805 secures to the believer the transforming, assimilating power of Christ’s life, for soul and body (Sanctification and Perseverance), 805 does it secure physical miracles in deliverance from fleshly besetments of those who experience it?, 806 brings about a fellowship with Christ, and thus a fellowship of believers with one another here and hereafter (Ecclesiology and Eschatology), 806 secures among Christians the unity not of external organization, but of a common life, 807 gives assurance of salvation, 808 excerpts upon, from noted names in theology, 808 references upon, 808, 809

Unique, the, 244

Unitarianism, derivation of term, 330 its founders, 47 their relation to Arianism, 329 tends to pantheism, 347 fosters lax views of sin, 350 holds to Pelagian views of sin, 597 holds to Socinian views of atonement, 728, 729

Unity of Scripture, 175

Unity of God, 259, 304 consistent with a trinity, 259

Unity of human race, taught in Scripture, 476 lies at foundation of Pauline doctrine of sin and salvation, 476 ground of obligation of brotherhood among men, 476 various arguments for, 477‐483 opposed by theorists who propound different centres of creation, 481 opposed on the ground that the physical diversities in the race are inconsistent with a common origin, 481, 482

Universalia, ante and post rem, and in re, 621

Universalism, its error, 1047

Universality of transgression, 573‐577

Universals, 621

Universe, regarded as thought, must have had an absolute thinker, 60 its substance cannot be shown to have had a beginning, 73 has its phenomena had a cause within itself (pantheism)?, 73 mind in it, leads us to infer mind in maker, 73 if eternal, yet, as contingent and relative, it only requires an eternal creator, 74 since its infinity cannot be proved, why infer from its perhaps limited existence an infinite creator?, 74 its order and useful collocation may be due to an impersonal intelligence (pantheism), 77 its present harmony proves a will and intelligence equal to its contrivance, 80 facts of, erroneous explanations of, 90‐105 not necessary to divine blessedness, 265 “God’s ceaseless conversation with his creatures,”, 436 exists for moral and spiritual ends, 436 a harp in which one string, our world, is out of tune, 451, 1033

Unus, as applied to divine nature, 259

Utopia, More’s, an adumbration of St. John’s City of God, 1031

Vacuum, 279

Vanity, what?, 569

Variation, law of, 470, 491, 492

Variations, are in the divine operation, not in the divine plan, 258

Vedas, 56, 203, 222, 225

Veracity and faithfulness of God, the, his transitive truth, 288, 289 by virtue of, his revelations consist with his being and with each other, 288 by virtue of, he fulfils all his promises expressed or implied, 289

Viæ, employed in determining the divine attributes, 247

Vice, can it be created?, 520

Virgin‐birth of Christ, 675‐678

Virgin, the Immaculate Conception of, its absurdity, 677

Virtue, 298‐303 see Moral obligation.

Vishnu, incarnations of, 351

Volition, the shadow of the affections, 815 executive, 504 a subordinate, not always determined by fundamental choice, 510, 870

“Voluntary” and “volitional” contrasted, 557

“Voluntas” and “arbitrium” distinguished, 557

Vorsehung, an aspect of providence, 419

Vulgate, 226, 799

“Waters,” the best term in Hebrew to express “fluid mass,”, 395

Weltgeschichte, die, ist das Weltgericht, 1024

Wicked, in the intermediate state, 999, 1000 in intermediate state, under constraint and guard, 999 in intermediate state, in conscious suffering, 999 in intermediate state, under punishment, 1000 in intermediate state, their souls do not sleep, 1000 in the final state, 1033‐1056 their final state, in Scriptural figures, 1033 their final state, a summing up statement, 1034 their final state is not annihilation, 1035, 1036 their final state has in it no element of new probation or final restoration, 1039‐1043 their final state, one of everlasting punishment, 1044‐1046 their final state, a revelation of God’s justice, 1046‐1051 their final state, a revelation of a benevolence which permits the self‐ chosen ruin of a few to work for the salvation of the many, 1051‐1054 their final state, should be preached with sympathy and solemnity, 1054‐1056

Will, free, not under law of physical causation, 26 human, acts on nature without suspending its laws, 121 human, acts initially without means, 122 its power over body, 122 has not the freedom of indifference, 363 an act of pure, unknown to human consciousness, 363, 507 and sensibility, two distinct powers, 363 Christianity gives us more, 440 Holy Spirit emancipates the, 440 defined, 504 determinism of, rejected, 504 and other faculties, 505 element in every act of soul, 505 man is chiefly, 504 the verb has no imperative, 505 and permanent state, 505, 506 slight decisions of, lead to fixation of character, 506 and motives, 506, 507 permanent states influence, 506 not compelled, but persuaded by motive, 506 in choosing between motives, chooses with a motive, namely the motive chosen, 507 and contrary choice, 507, 508 we know causality only as we know, 508 a power of originating action, limited by subjective and social conditions, 508 will, free, chooses between impulses, 508 and responsibility, 509, 510 naturally exercised with a bias, 509 free, gives existence to duty and morality, 510 is defeated in immorality, 511 deterministic theory of, objections to, 511 will does not create force, but directs it, 512 will as great a mystery as the Trinity, 512 references on, 513 evil, the man himself, 555 more than faculty of volitions, 600 its impotence proved by uniformity of transgression, 611 such a decision of, as will justify God in condemning men, when found, 612 a determination of the, prior to individual consciousness—a difficult but fruitful hypothesis, 624 the cause of sin in holy beings, 629 not absolutely as a man’s character, 633 character its surest but not its infallible index, 633 man’s, does more than express, it may curb, his nature, 633 has permanent states, as well as transient acts, 764 God’s action, in conversion, 792, 793 the depraved, has inconceivable power to resist God, 1048 God’s, not sole force in universe, 411 God’s “revealed” and “secret,” 791

“Will,” and “shall,” as to man’s actions, distinguished, 354

Wille and Wilkür, 557

Wisdom, divine, its nature, 286 in O. T., 320 in Apocrypha, 320

Witness of Spirit, 844, 845

Word, divine, the medium and test of spiritual communications, 32 divine, in O. T., 320 Christ, the, 335

Works of God, 371‐464

World, final conflagration and rehabilitation, 1015 may be part of the heaven of the saints, 1032, 1033

Worship, defined, 23 its relation to religion, 23 depends on God’s glory, 255 final state of righteous one of, 1029, 1030

Wrong, must be punished whether good comes of it or not, 655

“Yea, the” (2 Cor. 1:20) = objective certainty, 14

“Zechariah,” proper reading for “Jeremiah,” in Mat. 27:9, 226

Zoroastrianism, Parseeism, 185, 190, 382

Index Of Authors.

Abbot, Ezra, 148, 152, 159, 165, 180, 307

Abbott, A. E., 155

Abbott, F. E., 621

Abbott, Lyman, 128, 201, 208, 379, 524, 589, 599, 694, 700, 720, 722, 732, 739, 768, 800, 896, 1005.

Abbott, T. K., 933

Abelard, Peter, 1, 34, 44, 734

Ackermann, C., 666

Adams, J. C., 1041

Adams, John, 228

Adams, John Quincy, 899

Adams, Nehemiah, 369

Adams, Thomas, 48

Adamson, Thomas, 133, 190, 314, 315, 439, 675, 681.

Addison, Joseph, 649, 988

Adeney, W. F., 985, 1020

Adkins, F., 822, 948

Ælfric, 505

Æschylus, 111, 543, 723, 989

Æsop, 369

Agassiz, Louis, 396, 481, 984

Ahrens, Henri, 536

“Aids to Faith,”, 139, 405

“Aids to Study of German Theology,”, 74

Albertus Magnus, 524

Alcuin, Flaccus, 744

Alden, Joseph, 6, 11, 100

Aldrich, Anne Reeve, 155, 794

Alexander, Archibald, 51, 58, 101, 191, 301, 364, 488, 553, 557, 620, 644, 780, 912.

Alexander, J. A., 654, 907, 1005

Alexander, J. W., 795, 845, 846

Alexander, W. L., 117, 131, 135, 151, 155, 157, 177, 189.

Alford, Henry, 68, 150, 306, 377, 452, 1005

Alger, William R., 281, 493, 991

Allen, A. V. G., 32, 36, 44, 147, 208, 341, 343, 361, 399, 620, 636, 748, 800, 846.

Allen, Grant, 57

Allison, W. H., 929

Ambrose, 25, 48, 297, 619, 620

American Theological Review, 2, 15

Amiel, Henri F., 277, 280, 441, 599

Ammon, Christoph F., 46

Amos, Sheldon, 534, 547

Amyraldus, Moses, 46

Anderson, F. L., 840, 939

Anderson, Galusha, 896

Anderson, Martin B., 11, 987

Andover Review, 122, 133, 643

Andrews, E. A., 20

Andrews, E. B., 182, 694, 892

Andrews, J. N., 410

Andrews, J. R., 840

Andrews, Lancelot, 340

Andrews, S. J., 229

Angelus Silesius, 101, 800

Angus, Joseph, 1045, 1056

Annotated Paragraph Bible, 141, 226, 232, 307, 423, 457, 574, 578, 650, 699, 761, 878, 934, 1025.

Anselm, 34, 44, 86, 87, 89, 105, 279, 447, 487, 613, 630, 631, 675, 704, 748, 834, 849.

Apollinaris, 671

Apollos, 152

Appleton, Jesse, 426

Aquinas, Thomas, 45, 443, 569, 613, 630, 631, 747, 750.

Aratus, 526

Argyll, Duke of, 92, 99, 225, 389, 412, 435, 469, 474, 483, 528, 530, 536.

Aristotle, 2, 33, 38, 40, 43, 44, 45, 58, 97, 120, 181, 184, 244, 252, 259, 262, 284, 378, 491, 516, 568, 579, 580, 581, 799, 814, 989, 1045.

Arius, 328

Arminius, J., 47, 602

Armitage, Thomas, 908, 973

Armour, J. M., 120

Armstrong, ——, 283

Arnold, Albert N., 954, 959, 971, 972, 973, 974, 975, 979.

Arnold, Edwin, 182

Arnold, Matthew, 21, 23, 102, 118, 139, 155, 188, 191, 192, 207, 252, 253, 526, 575, 989, 1056.

Arnold, Thomas, 139, 156, 207, 237, 294, 557, 841.

Arnot, William, 659

Arthur, William, 350

Ascham, Roger, 576

Ashmore, William, 292, 459, 636, 663, 759, 773, 936, 941, 945.

Askwith, E. H., 568

Asmus, P., 56

Athanasius, 44, 388, 620, 748, 997

Athenagoras, 998

Atwater, Lyman H., 97, 368, 637

Auber, H., 398, 598

Auberlen, C. A., 14, 131, 160

Auerbach, Berthold, 871

Augustine, 33, 44, 65, 83, 105, 119, 159, 227, 234, 276, 317, 344, 395, 413, 428, 488, 493, 518, 520, 521, 523, 537, 545, 557, 569, 570, 585, 586, 598, 599, 612, 613, 619, 620, 630, 631, 633, 707, 708, 784, 786, 788, 819, 887, 998, 1001, 1035.

Austin, John, 293, 533, 535

Baader, Franz von, 25

Babbage, Charles, 117

Babcock, Maltbie D., 208

Bacon, B. W., 147, 148, 149, 167

Bacon, Francis, 36, 40, 43, 71, 138, 262, 298, 514, 536, 541, 547, 583, 656, 722, 822, 982

Bacon, L. W., and G. B., 410

Bacon, Leonard, 330, 899, 918

Bähr, K. C. W. F., 722

Baer, K. E. von, 482

Bagehot, Walter, 224, 658

Bailey, G. E., 249

Bain, Alexander, 94, 96, 98

Baird, Samuel J., 49, 51, 404, 418, 494, 544, 555, 571, 576, 585, 589, 606, 607, 610, 611, 612, 615, 616, 619, 622, 630, 637, 640, 644, 647, 660, 680, 705, 754, 771, 802, 808.

Baldwin, C. J., 109, 332, 488, 511, 592, 743

Baldwin, J. Mark, 43

Balfour, A. J., 3, 17, 18, 25, 43, 59, 100, 122, 125, 215, 292, 512, 568, 771, 834, 982, 987, 997.

Balfour, R. G., 739

Bancroft, Bishop, 896

Bancroft, George, 899

Baptist Magazine, 396

Baptist Quarterly, 658, 918, 948

Baptist Quarterly Review, 410

Baptist Review, 207, 575, 998

Barclay, Robert, 48

Bardesanes, 383

Barlow, J. L., 1038

Barlow, J. W., 405

Barnabas, 147, 159, 235, 319

Barnes, Albert, 741, 907, 914

Barnes, Stephen G., 272

Barrett, Elizabeth, 571

Barrows, C. M., 69

Barrows, E. P., 700

Barrows, J. H., 27

Barrows, William, 1001

Barry, Alfred, 187

Bartlet, Vernon, 905

Bartlett, S. C., 172, 201, 227, 532, 660, 708, 989, 994.

Bascom, John, 53, 55, 632

Basilides, 151, 160, 378, 670

Bastian, H. C., 389

Baudissin, Count W. W., 275

Baumgarten, M., 907

Baur, F. C., 145, 155, 157, 158, 160, 328, 382, 750.

Bawden, H. H., 28, 346, 525, 616, 983, 992.

Baxter, Richard, 47, 48, 205, 218, 294, 872, 1056.

Bayle, Pierre, 47

Bayne, Peter, 100, 157

Beal, Samuel, 183

Beale, Lionel, 389

Beard, Charles, 209

Beard, G. H., 405

Beck, ——., 40

Beddoes, T. L., 380

Beebe, Alexander M., 957

Beecher, Edward, 488

Beecher, H. W., 42, 76, 128, 147, 269, 369, 406, 423, 790, 1047, 1052.

Beecher, Lyman, 406

Beecher, Thomas K., 464

Beecher, Willis J., 141

Beet, J. A., 218

Behrends, A. J. F., 25, 39, 42, 102, 367, 697, 755, 779.

Belcher, Joseph, 908

Bellamy, Joseph, 48

Bellarmine, R. P., 47, 522, 1001

Benedict, Wayland R., 80

Bengel, J. A., 132, 222, 661, 683, 762, 782, 960, 1009.

Bennett, W. H., 321

Bentham, Jeremy, 55, 439

Berdoe, Edward, 162, 765

Berkeley, George, 95, 96, 436

Bernard, St., 58, 710

Bernard, J. H., 120, 128, 129, 157

Bernard, T. D., 177, 221, 236

Bernhardt, Sarah, 544

Bersier, Eugene, 622, 821

Bertrand, H. G., Count de, 682

Beryl, 327

Besant, Walter, 576, 737

Beyschlag, Willibald, 213, 221, 310, 622, 668.

Beza, Theodore, 46, 777

Bible Commentary, 238, 374, 375, 376, 394, 396, 474, 583, 726.

Bible Dictionary, Hastings’, 118, 119, 141, 148, 153, 165, 167, 479, 514, 933.

Bible Dictionary, Smith’s, 118, 139, 147, 153, 166, 167, 447, 449, 456, 479, 728.

Bibliotheca Fratrum Polonorum, 47, 729

Bibliotheca Sacra, 6, 11, 12, 14, 20, 21, 29, 42, 53, 56, 62, 103, 127, 160, 162, 201, 238, 528, 656, 790, 1046.

Bickersteth, Edward, 437

Biedermann, A. Em., 68, 105, 119, 250

Binet, Alfred, 454

Bingham, Joseph, 938

Birch, Samuel, 995

Birks, T. R., 174, 387, 488, 588, 615, 648

Bismarck, Otto von, 194, 401

Bissell, Edwin C., 166, 167, 170, 172, 309

Bittinger, J. B., 650

Bixby, J. T., 65, 292, 300, 499, 530, 538, 985

Black, William, 913, 1052

Blackie, John Stuart, 17

Blackstone, William, 656

Bledsoe, Albert T., 367, 520

Bleek, Friedrich, 149

Blount, Charles, 414

Blunt, John H., 2, 86, 146, 153, 330, 383, 414, 937.

Blunt, John James, 151

Boardman, George Dana, 19, 851, 942, 997.

Boardman, H. A., 881

Boardman, W. E., 344

Bodemeyer, J., 706

Böhl, Edward, 762

Boehme, Jacob, 255, 264, 524

Boerne, Ludwig, 561

Boethius, 253, 695

Boissier, M. L. Gaston, 989

Bolingbroke, Viscount, 414

Bonar, Horatius, 650, 889

Bonnet, Charles, 118

“Book of the Dead,”, 989

Booth, Ballington, 904

Booth, William, 750

Bose, see Dubose, W. P.

Bossuet, J. B., 47, 567, 821

Boston, Thomas, 48, 50, 802, 1018

Bowden, John, 48

Bowen, Francis, 11, 29, 63, 68, 98, 99, 113, 121, 405, 412, 991.

Bowne, Borden P., 6, 8, 10, 11, 43, 52, 54, 56, 60, 61, 64, 68, 71, 72, 73, 74, 76, 78, 96, 97, 99, 103, 108, 110, 125, 219, 244, 257, 261, 267, 273, 279, 280, 282, 285, 286, 294, 300, 381, 402, 405, 413, 416, 428, 493, 499, 507, 508, 536, 539, 559, 625, 655, 678, 722, 756, 794, 985, 987.

Boys, Thomas, 133

Brace, C. L., 193

Bradford, A. H., 33, 60, 106, 406, 475, 516, 548, 594, 632, 635, 656, 677, 816, 818, 819, 1001, 1053.

Bradley, F. H., 103, 276, 406, 505

Bramhall, John, 775

Brandi, S. M., 910

Breckenridge, Robert J., 49

“Bremen Lectures,”, 111

Brereton, C. H. S., 116

Bretschneider, K. G., 46, 523

Brewer, Prof., 281

Bridgman, Laura, 113

Briggs, C. A., 140, 141, 489

Brinton, D. G., 476

British and Foreign Evangelical Review, 231, 347, 835, 845, 875.

British Quarterly, 104, 116, 125, 152, 172, 300, 896.

British Weekly, 738

Broadus, John A., 117, 138, 216, 227, 364, 452, 780, 888, 892, 931, 933, 934, 937, 948, 951, 954, 1008.

Bronson, J. M., 466

Brooke, Stopford A., 988

Brooks, Kendall, 434, 950

Brooks, Phillips, 42, 122, 348, 436, 694, 700, 735, 812, 830, 909, 913.

Brooks, Thomas, 463

Brooks, W. K., 64, 124, 497, 536, 673

Brougham, Henry, 140

Brown, David, 105, 744, 1014

Brown, J. Baldwin, 131

Brown, John, 368

Brown, T. B., 410

Brown, William Adams, 321, 348, 596, 612, 638.

Brown, W. R., 83, 221

Browne, Sir Thomas, 143

Browning, Elizabeth Barrett, 18, 59, 107, 441, 544, 571, 1023.

Browning, Robert, 5, 38, 59, 62, 64, 107, 183, 193, 214, 218, 224, 252, 253, 262, 266, 273, 283, 298, 299, 312, 345, 366, 367, 369, 386, 398, 400, 403, 406, 420, 429, 439, 487, 489, 492, 496, 501, 506, 520, 544, 546, 549, 570, 581, 589, 642, 649, 651, 659, 692, 693, 703, 814, 987, 996, 1002, 1023, 1039.

Brownson, Orestes, 37, 118

Bruce, A. Balmain, 105, 131, 133, 139, 145, 156, 157, 160, 186, 187, 217, 237, 238, 274, 341, 414, 465, 666, 676, 745, 786, 905.

Bruch, J. F., 249, 293, 489, 491

Bryennios, Philotheos, 953

Buchanan, James, 95, 853

Buchanan, Robert, 1051

Buckle, H. T., 438

Buckley, J. M., 133

Buckner, E. D., 985

Büchner, Louis, 91

Bückmann, R., 128

Buddeus, J. F., 46, 270

Bull, Bishop George, 217

Bulwer, Edward, Lord Lytton, 645

Bunsen, J. C. C., 447, 956, 995

Bunyan, John, 40, 47, 221, 330, 462, 483, 544, 743, 827, 845, 888.

Burbank, Luther, 632

Burgess, Ezenezer, 157, 477

Burgesse, Anthony, 630, 631

Burke, Edmund, 135

Burnet, Gilbert, 48

Burnet, Thomas, 1023

Burnham, Sylvester, 582

Burns, Robert, 525, 560, 575

Burrage, Henry S., 938

Burroughs, John, 469

Burton, E. D., 158, 376, 571, 941

Burton, N. S., 549, 941

Bushnell, Horace, 15, 26, 48, 103, 118, 133, 187, 245, 271, 294, 327, 335, 340, 369, 403, 433, 447, 502, 530, 541, 660, 668, 679, 728, 733, 734, 735, 736, 737, 738, 739, 813, 814, 956, 1036, 1041.

Butcher, S. H., 38, 115, 406

Butler, Joseph, 30, 51, 71, 82, 114, 124, 232, 296, 300, 368, 417, 427, 668, 727, 771, 984.

Butler, William Archer, 317

Butterworth, H., 437

Buttmann, Philip, 717

Byrom, John, 553

Byron, George Gordon, Lord, 369, 387, 404, 578.

C. H. M., see MacIntosh, C. H.

Cæsar, Julius, 151, 1032

Caillard, Emma Marie, 108, 470, 561, 679, 983.

Caine, T. H. Hall, 495, 899

Caird, Edward, 6, 43, 58, 110

Caird, John, 6, 21, 22, 29, 101, 103, 255, 258, 261, 277, 346, 352, 361, 386, 400, 415, 514, 542, 567, 571, 572, 577, 623, 638, 641, 647, 685, 691, 694, 702, 756, 798, 806, 988, 1043.

Cairns, John, 141

Calderwood, Henry, 5, 9, 10, 29, 34, 51, 58, 66, 67, 68, 74, 79, 85, 86, 87, 89, 93, 95, 101, 279, 302, 362, 437, 468, 500, 696, 985.

Calixtus, Georgius, 45, 49, 50

Calkins, P. W., 149

Calkins, Walcott, 979

Calovius, Abraham, 45, 52

Calthrop, Dr., 348

Calvin, John, 28, 38, 45, 51, 53, 107, 140, 227, 234, 334, 344, 409, 419, 420, 514, 558, 569, 612, 613, 621, 644, 663, 664, 749, 772, 777, 781, 783, 788, 794, 808, 881, 942, 960, 969, 1008, 1034, 1048.

“Cambridge Platform,”, 904, 919

Campbell, Alexander, 821, 947

Campbell, George, 128

Campbell, James M., 798

Campbell, John M., 537, 548, 734, 737, 760.

Canaletto, 148

Candlish, James S., 45, 340, 713

Candlish, Robert S., 476, 664, 726, 773

Canning, George, 135

Canus, Melchior, 47

Capes, J. M., 185

Carey, H. C., 536

Carlisle, Bishop of, 1

Carlyle, Jane, 745

Carlyle, Thomas, 8, 40, 251, 277, 299, 309, 329, 406, 414, 469, 575.

Carman, A. S., 358, 410, 416

Caro, E. M., 101

Carpenter, W. B., 11, 156, 277

Carson, Alexander, 938

Carson, J. C. L., 896

Carson, R. H., 896

Carter, Franklin, 638

Carus, Paul, 349

Cary, Phœbe, 987

Case, Mary E., 102, 276, 279, 530

Catechism, Larger, 956 Racovian, 47, 524 Roman, 522 Shorter, 846, 956 Westminster, 52, 664, 957

Catholic Review, 957

Cattell, J. M., 43

Catullus, 989

Cave, A. B., 775

Cave, Arthur, 205

Celsus, 192, 274

Chadbourne, P. A., 469

Chadwick, J. W., 8, 126, 188, 198, 237, 304, 330, 473, 958, 990, 1051.

Chalmers, Thomas, 48, 50, 124, 128, 141, 302, 394, 404, 415, 435, 616, 640, 820, 873, 1033.

Chamberlain, Jacob, 431, 575

Chamberlin, T. C., 254, 510

Chambers, Arthur, 1044

Chambers, T. W., 17, 726, 941

Chamier, Daniel, 46

Chandler, Arthur, 582, 590

Channing, William E., 12, 125, 694

Chapman, James, 330, 474

Charles, Elizabeth, 1026

Charles, R. H., 165

Charnock, Stephen, 244, 249, 259, 282, 283, 288, 362, 754, 826.

Charteris, A. H., 200

Chase, D. P., 580

Chase, F. H., 154

Chatham, Lord, 190

Chaucer, Geoffrey, 549

Chemnitz, Martin, 45

Cheyne, T. K., 137, 250, 697, 933

Chiba, Yugoro, 180

Chillingworth, W., 20

Chitty, Joseph, 38

Christian Review, 747, 954, 1003

Christian Union, 1046

Christlieb, Theodor, 5, 53, 95, 105, 117, 131, 132, 157, 160, 162, 351, 414.

Chrysostom, John, 39, 148, 796, 934

Church Quarterly Review, 704

Cicero, IV., 40, 53, 300, 425, 429, 516, 575, 589, 598, 647, 814, 887, 989.

Clark, G. W., 951

Clarke, Dorus, 16

Clarke, J. C. C., 246, 286, 755

Clarke, J. Freeman, 58, 179, 186, 205, 329, 376, 394, 664, 729.

Clarke, Samuel, 73, 85, 86, 279, 301, 330

Clarke, W. N., 4, 22, 43, 63, 68, 76, 88, 116, 145, 205, 210, 221, 255, 264, 269, 271, 280, 284, 286, 295, 387, 721, 855.

Clay, Henry, 815

Clement of Alexandria, 44, 154, 167, 235, 998, 1041.

Clement of Rome, 149, 152, 153, 159, 312, 910, 928.

Clifford, W. K., 399, 511

Clough, A. H., 259, 819

Coats, A. S., 769

Cobbe, Frances Power, 216, 404, 918, 981, 990, 991.

Cocceius, Johannes, 46, 50, 612, 613

Cocker, B. F., 63, 414

Coe, E. B., 275

Coe, G. A., 599, 812

Colby, H. F., 978

Colegrove, F. W., 488, 489

Coleman, Lyman, 908, 911, 914, 937, 954

Coleridge, Hartley, 437, 495

Coleridge, Lord, 345

Coleridge, Samuel T., 4, 18, 24, 30, 54, 72, 124, 203, 205, 252, 424, 488, 562, 581, 611, 939.

Colestock, H. T., 294, 721

Comte, Auguste, 6, 11, 57, 531, 567

Conant, T. J., 224, 225, 933, 937, 951

Conder, Josiah, 788

Condillac, E. B. de, 91

Cone, Orello, 610

Congdon, H. W., 449

Constantine, 898

Constantinople, Council of, 695

“Constitution of the Holy Apostles,”, 978

Contemporary Review, 95, 97

Conybeare and Howson, 668, 914, 936, 942.

Cook, Joseph, 304, 344, 482, 537, 558, 1010.

Cooke, J. P., 34, 194, 436, 468, 676

Corelli, Marie, 283, 542

Correggio, 729

Cotterill, Henry, 397

Cotton, John, 904

Cousin, Victor, 55, 61, 63, 97

Cowper, B. H., 159

Cox, Samuel, 122, 156, 397, 437, 1023

Craig, Oscar, 8

Cramer, H., 748

Cranch, C. P., 578

Crane, Frank, 21, 217, 230, 411, 425, 447, 599, 691, 841, 1047, 1050.

Crapsey, A. S., 952

Crawford, Thomas J., 476, 721, 722, 727, 733, 735, 736, 744, 771, 836.

Cremer, H., 221, 291, 484, 717, 721, 851, 887, 892, 935.

Crippen, T. G., 748, 750

Crooker, J. H., 217, 315

Crookes, William, 252

Crooks and Hurst, 42

Crosby, Alpheus, 1015, 1023

Crosby, Fannie J., 515

Crosby, Howard, 710

Croskery, Thomas, 896

Crowell, William, 929

Cudworth, Ralph, 321, 376, 380, 1025

Culver, S. W., 757

Cumming, John, 140

Cunningham, John, 935, 952, 980

Cunningham, William, 41, 368, 523, 614, 619, 640, 644, 744, 773, 779, 823, 912.

Curry, Daniel, 285, 745

“Current Discussions in Theology,”, 626, 695, 767.

Curtis, E. L., 167

Curtis, T. F., 89, 157, 179, 723, 892, 900, 906, 940, 952, 956, 959, 972, 973, 977, 980

Curtiss, S. I., 538

Curtius, Georg, 20

Cuvier, Georges, 77, 444

Cyprian, 33, 152, 620, 901, 1001

Cyril, 342

Cyrus, 989

Dabney, R. L., 49, 418, 497, 601, 603, 616, 864.

Dagg, J. L., 892, 896, 900, 926, 933, 951, 959.

Daggett, Dr., 518

Dale, J. W., 934

Dale, R. W., 42, 148, 238, 272, 369, 592, 632, 636, 654, 680, 721, 735, 750, 754, 759, 802, 803, 806, 854, 929.

Dalgairns, J. B., 8

Dalman, G. H., 313, 889

Damien, Peter, 364, 757

Dana, James D., 224, 395, 396, 403, 473, 481.

Danforth, G. F., 771

Dannhauer, J. C., 45, 50

Dante Alighieri, 45, 138, 256, 263, 277, 443, 447, 451, 492, 569, 653, 987, 1001, 1009, 1041, 1053.

D’Arcy, C. F., 35, 291, 332

Darwin, Charles, 36, 57, 64, 468, 473, 480, 526, 534.

Darwin, G. H., 477

Daub, Carl, 46

Davids, Rhys, 182

Davidson, A. B., 134, 217, 667

Davidson, Samuel, 897, 929

Davis, J. W., 652

Dawkins, W. Boyd, 532

Dawson, J. W., 64, 412, 482, 525, 532

Day, H. N., 24, 213, 345, 504

Declaratory Act, Free Church of Scotland, 641

DeCoverley, Sir Roger, 649

Deems, C. F., 901

Defoe, Daniel, 431

Delbœuf, Joseph, 550

Delitzsch, Franz, 137, 227, 477, 484, 487, 510, 520, 644, 647, 697, 701, 850, 998, 1003, 1023, 1039.

De Marchi, Joseph, 191

Denney, James, 18, 214, 237, 339, 590, 596, 633, 639, 640, 650, 721, 734, 738, 774, 781, 843, 853, 940, 1011, 1025, 1040, 1041

Denovan, Joshua, 339, 548, 710, 711, 819, 858, 860.

De Quincey, Thomas, 128, 1003

Descartes, René, 55, 262, 279, 299, 1002

Deutsch, Emanuel, 675

DeWette, W. M. L., 15, 41, 46, 153, 517, 614, 661, 781.

Dewey, John, 22, 40, 43, 51, 251, 252, 281, 300, 502, 505, 506, 982.

De Witt, John, 43, 778

Dexter, Henry M., 892, 901, 903, 907, 911, 914, 916, 917, 918, 924, 928, 929, 937, 952, 1056.

Dick, John, 48, 269, 353, 358

Dickens, Charles, 223, 492

Dickey, F. O., 663

Dickson, W. P., 562

Didache, 159, 311, 410, 892, 906, 937, 938.

Diestel, Ludwig, 56

Dillmann, August, 169, 268, 375, 377

Diman, J. L., 6, 66, 72, 76, 77, 79, 82, 84, 95, 104, 113, 129, 414, 433, 435, 438, 532, 535, 801.

Dinsmore, C. A., 646

Diognetus, 147, 311

Dionysius, 274, 910

Dippel, J. K., 744

Disraeli, Benjamin, 135, 447

Dix, Morgan, 103

Dobney, H. H., 998, 1036

Doddridge, Philip, 453

Dodge, Ebenezer, 146, 448, 590

Dods, Marcus, 158, 181, 321, 337, 394, 938.

Döederlein, L., 46

Döllinger, J. J. I., 888, 935

Dorner, A. J., 523

Dorner, I. A., 5, 13, 18, 21, 29, 30, 33, 34, 46, 51, 62, 69, 87, 104, 106, 118, 159, 187, 208, 238, 245, 253, 259, 265, 271, 274, 275, 278, 282, 296, 305, 309, 320, 324, 328, 331, 333, 337, 338, 344, 386, 388, 408, 411, 412, 413, 418, 439, 493, 523, 549, 550, 555, 565, 569, 596, 598, 599, 600, 604, 615, 620, 621, 631, 651, 654, 656, 669, 670, 671, 672, 673, 676, 677, 680, 683, 685, 688, 689, 693, 694, 695, 698, 699, 702, 707, 709, 721, 737, 741, 746, 754, 761, 767, 776, 793, 799, 816, 830, 842, 864, 866, 893, 911, 947, 964, 967, 981, 991, 1002, 1014, 1017, 1021, 1024, 1036, 1039, 1051.

Douglas, Frederick, 439

Dove, Patrick E., 2, 3, 29, 39, 66, 71, 85, 86, 87, 103.

Doyle, Father, 958

Dreiäuglein, 253

Driver, S. R., 164, 166, 223

Drummond, Henry, 26, 34, 224, 264, 266, 401, 441, 466, 528, 539, 804, 806, 814, 824, 827, 923.

Dubois, A. J., 60, 122, 810

Dubois, Eugene, 471

Dubose, W. P., 18

Dudley, H. E., 803

Düsselfhoff, 338, 828

Duff, Alexander, 900

Duncan, G. M., 66

Duncan, John, 105, 213

Dunn, Martha Baker, 364

Duns Scotus, Johannes, 45, 244, 262, 299.

Du Prel, Karl, 550

Duryea, Dr., 364

Dwight, Timothy, 48, 300, 323, 573, 593, 608, 820, 826, 936, 977, 1049.

Dwinell, J. E., 550

Eaches, O. P., 222

Ebers, Georg, 995

Ebrard, J. H. A., 21, 46, 52, 62, 72, 174, 217, 338, 449, 462, 477, 485, 493, 514, 679, 686, 762, 945, 1022.

Eccles, Robert Kerr, 37, 84

Eddy, Mary Baker G., 573

Edersheim, Alfred, 141, 172, 227, 902

Edison, Thomas A., 206

Edwards, Jonathan, 19, 36, 48, 49, 50, 51, 208, 219, 263, 265, 270, 271, 278, 290, 299, 300, 333, 342, 362, 364, 365, 366, 399, 401, 402, 416, 417, 442, 461, 494, 504, 507, 518, 554, 555, 556, 557, 571, 577, 582, 585, 586, 593, 594, 595, 607, 612, 613, 619, 622, 637, 644, 668, 683, 699, 751, 754, 790, 800, 805, 808, 818, 820, 826, 840, 843, 845, 862, 864, 867, 868, 886, 952, 953, 971, 1008, 1029, 1035, 1056.

Edwards, Jonathan, Jr., 275, 278, 358, 362, 504, 999, 1051.

Eichhorn, Carl, 105, 253

Elam, Charles, 635

Elder, William, 118, 121

Eliot, George, 210, 492, 561, 575, 766, 988, 1048.

Ellicott, C. J., 35, 307, 318, 341, 450, 782, 856, 1017.

Elliott, E. B., 139, 151, 449, 910, 1001, 1009, 1010, 1013, 1015.

Ellis, George E., 308, 350, 598, 729

Emerson, G. H., 1040

Emerson, R. W., 4, 39, 97, 107, 119, 139, 151, 175, 203, 207, 256, 287, 296, 330, 406, 409, 416, 441, 496, 539, 567, 575, 609, 613, 643, 653, 724, 730, 804, 841, 1025, 1041.

Emmons, Nathanael, 48, 359, 415, 416, 585, 606, 607, 608, 613, 823.

Empedocles, 7

Encyclopædia Britannica, 96, 149, 156, 191, 300, 411, 524, 586, 749, 750, 893.

“Endless Future, The,”, 1054

Epictetus, 185, 425

Epicurus, 184, 299

Epiphanius, 319, 669

Episcopius, Simon, 47, 602

Erasmus, 36, 39

Erdmann, J. E., 101

Ernesti, H. F. T. L., 491, 563

Errett, Isaac, 947

Erskine, Lord, 986

Erskine, Thomas, 351, 787

Estes, H. C., 998

Euripides, 582

Eusebius, 410

Evans, Christmas, 245

Evans, L. J., 229, 706, 999

Everett, C. C., 2, 6, 695, 731, 990

Ewald, J. L., 318

Expositor, 1025

Expositor’s Greek Testament, 135, 699, 719, 948.

Faber, F. W., 301, 334, 776

Faber, G. S., 1014

Fabri, Friedrich, 91

Fairbairn, A. M., 20, 59, 62, 63, 125, 159, 186, 335, 354, 366, 403, 507, 536, 579, 755, 910, 991.

Fairbairn, Patrick, 15, 135, 449, 668, 726, 791, 1015.

Fairchild, James H., 300, 504, 559

“Faith and Free Thought,”, 232

“Faiths of the World,”, 179

Farley, Robert G., 773

Farrar, A. S., 53, 132, 135, 158, 403, 420, 427, 433, 459.

Farrar, F. W., 112, 124, 129, 132, 135, 141, 157, 160, 179, 187, 193, 385, 428, 451, 456, 479, 585, 666, 679, 989, 1039, 1046.

Farrer, J. A., 180

Faunce, D. W., 501

Faunce, W. H. P., 221

Fechner, G. T., 281

Felix of Urgella, 744

Ferguson, W. L., 152

Ferrier, J. F., 469

Feuerbach, L., 14, 83, 91

Fichte, J. G., 3, 40, 97, 407, 467, 510, 616.

Fick, August, 20

Finney, C. G., 48, 238, 262, 278, 291, 299, 300, 367, 546, 783, 818, 877.

Firmilianus, 153

Fischer, Kuno, 512

Fish, E. J., 896, 901, 916, 918, 924

Fisher, G. P., 2, 4, 15, 21, 22, 34, 37, 40, 41, 49, 51, 53, 58, 60, 65, 70, 71, 72, 79, 87, 102, 115, 117, 121, 130, 131, 132, 150, 152, 179, 189, 191, 202, 228, 231, 237, 305, 424, 453, 456, 508, 532, 545, 580, 607, 608, 613, 615, 616, 617, 664, 668, 936, 969, 1046.

Fiske, D. T., 358

Fiske, John, 97, 104, 369, 559, 844, 899, 900, 908, 953, 985, 987.

Fitch, E. T., 365, 554, 783

Fitzgerald, Prof., 416

Fleming, William, 6, 33, 53, 539

Flint, Austin, 389

Flint, Robert, 6, 58, 63, 66, 73, 75, 79, 80, 81, 85, 100, 112, 367, 404, 929.

Fock, Otto, 733

Fonsegrive, G. L., 512

Forbes, Archibald, 228

Forbes, G. M., 12, 43, 102, 291, 360

Forbes, John, 360

Ford, David B., 934

Formula of Concord, 792

Formula of Consensus, 209

Forrest, D. W., 189, 675, 988

Forrest, Edwin, 577

Forster, W. E., 990

Forsyth, P. T., 26, 755

Foster, G. B., 120, 197, 201, 299, 305, 311, 444, 720, 733, 741, 750, 755, 765, 798.

Foster, John, 35, 128, 1043

Foster, R. V., 228, 783

“Foundations of our Faith,”, 5, 79, 865

Fox, Caroline, 461

Fox, George, 48, 1056

Fox, L. A., 1029

Fox, Norman, 215, 663, 949, 959

Francis de Sales, 32

Francis of Assisi, 33, 984

Frank, F. H. R., 4

Frank, Sebastian, 800

Franklin, Benjamin, 363, 431

Fraser, A. C, 63, 417

Freer, G., 744

French, Clara, 261

Frere, B., 844

Froschammer, J., 491, 493, 494

Frothingham, A. L., 380

Froude, James A., 368, 438, 564

Fürst, Julius, 669

Fuller, Andrew, 15, 47, 50, 51, 52, 368, 773, 793, 808, 826, 829, 1018.

Fuller, Margaret, 369

Fuller, Thomas, 128, 290, 633

Fullerton, G. S., 255, 1021

Galton, Francis, 83, 439, 492, 495, 496, 632.

Gambold, John, 888

Gannett, W. C., 202, 290

Ganse, H. G., 351

Garbett, Edward, 112, 177, 179, 193

Garbett, James, 776

Gardiner, F., 137, 139, 227, 322

Gardiner, H. N., 104, 137

Garibaldi, Giuseppe, 766

Garrison, W. E., 947

Garvie, A. E., 6, 270

Gassendi, Pierre, 298, 373

Gates, Errett, 948

Gaussen, L., 209

Gear, H. L., 344

Geddie, John, 900

Geikie, Archibald, 225

Geikie, Cunningham, 156, 661

Gemara, 931

Genung, J. F., 115, 300, 459, 994

George, Henry, 530, 748

George, N. D., 1056

Gerhard, John, 4, 45, 244, 261, 969

Gerhardt, Paul, 282

Gerhart, E. V., 200

Gesenius, William, 944

Gess, W. F., 102, 686, 687, 688, 704

Geulinx, Arnold, 94

Gibbon, Edward, 47, 192, 204, 682, 966

Giesebrecht, Friedrich, 134

Gieseler, J. C. L., 382, 914

Gifford, Lord, 413

Gifford, O. P., 58

Gilbert, George H., 321

Gilder, R. W., 683

Gildersleeve, B. L., 988

Gilfillan, George, 410

Gill, John, 47, 793

Gillespie, William H., 62, 73, 85

Girdlestone, R. B., 850, 864, 892

Gladden, Washington, 56, 120, 122, 140, 141, 237, 956.

Gladstone, W. E., 44, 122, 223, 314, 396

Glennie, J. S. Stuart‐, 527

Gloatz, Paul, 122

Godet, F., 21, 131, 150, 152, 158, 258, 261, 309, 335, 337, 448, 487, 584, 758, 763.

Göschel, C. F., 110, 484, 491

Goethe, J. W. von, 3, 20, 21, 24, 39, 40, 60, 101, 117, 120, 188, 224, 309, 386, 444, 455, 458, 511, 517, 520, 542, 558, 561, 562, 575, 645, 691, 814, 990.

Goodwin, D. R., 483, 485, 1017

Goodwin, Thomas, 576

Goodwin, W. W., 933

Gordon, A. J., 128, 133, 138, 140, 216, 234, 274, 281, 285, 333, 359, 475, 529, 604, 705, 732, 737, 775, 776, 782, 824, 834, 847, 848, 889, 893, 901, 910, 911, 913, 927, 935, 948, 1004, 1013, 1014, 1016, 1022.

Gordon, George A., 17, 19, 28, 65, 188, 346, 348, 397, 402, 405, 415, 492, 502, 542, 732, 751, 790.

Gordon, H. A., 283

Gore, Charles, 12, 16, 25, 33, 112, 113, 120, 121, 129, 164, 173, 187, 198, 214, 218, 229, 240, 305, 321, 329, 333, 340, 351, 389, 414, 500, 598, 671, 673, 679, 783, 911, 1001.

Gough, John B., 641

Goulbourn, E. M., 1023, 1054

Gould, E. P., 720, 1046

Gould, S. Baring‐, 316, 326, 377, 457, 562, 722, 733, 915, 933, 1004, 1007.

Grafton, Bishop, 955

Grant, U. S., 430

Gratry, ——, 267

Grau, R. F., 5

Gray, Asa, 470, 478

“Great Religions of the World,”, 186

Green, J. R., 149, 557

Green, T. H., 19, 43, 176, 505, 615

Green, W. H., 167, 172, 225, 231, 375, 477, 994.

Greenleaf, Simon, 141

Greg, W. R., 135, 548, 758

Gregorovius, Ferdinand, 631

Gregory the Great, 1001

Gregory, D. S., 302, 447, 504

Gregory Nazianzen, 1, 748, 917

Gregory Nyssenus, 44, 493, 620, 747

Gretillat, Augustin, 49

Grey, Lady Jane, 33

Griffin, E. P., 733

Grimm, K. L. W., 782

Grimm‐Wilke, 717, 935

Grisi, Mme., 650

Gröbler, Paul, 1023

Grote, George, 156, 214

Grotius, Hugo, 47, 740, 741, 1009

Gubelmann, J. S., 317

Guericke, H. E. F., 330, 379, 382, 384, 672, 744, 907.

Guizot, F., 193, 409

Gulick, J. T., 530

Gulliver, Julia H., 506

Gunsaulus, F. W., 4, 122, 350

Guyon, Mme. de la Motte, 32, 782

Guyot, Arnold, 224, 374, 395, 477

Gwatkin, Henry, 329

Hackett, H. B., 27, 113, 157, 452, 733, 907, 915, 946, 999, 1005.

Hadley, James, 585, 586, 991

Hadrian, 990

Haeckel, Ernst, 343, 471, 496

Hagenbach, K. P., 14, 36, 41, 44, 49, 50, 51, 321, 323, 331, 382, 523, 601, 603, 607, 621, 744, 833, 903.

Hahn, Aaron, 89

Hahn, G. L., 483

Hales, William, 224

Haley, John W., 174, 228, 1054

Hall, Charles Cuthbert, 770

Hall, Edwin, 938

Hall, G. Stanley, 812

Hall, James, 482

Hall, John, 589, 977

Hall, Joseph, 836

Hall, Robert, 47, 70, 74, 463, 793, 820, 932, 972, 977, 978, 996.

Hallam, A. H., 115, 214, 303, 368, 437, 703.

Haller, ——, 229

Hamerton, P. G., 20

Hamilton, D. H., 121, 437

Hamilton, Sir Wm., 3, 7, 8, 9, 10, 34, 39, 40, 66, 74, 96, 98, 121, 153, 516, 1002.

Hamlin, Cyrus, 350

Hammond, W. A., 281, 590

Hanna, W. T. C., 153

Hanna, William, 699, 1018

Hanne, J. W., 105, 415

Hare, Julius Charles, 317, 555, 898

Harnack, A., 46, 125, 130, 148, 152, 153, 154, 158, 163, 208, 379, 433, 446, 456, 598, 621, 683, 722, 729, 911, 935, 937.

Harnoch, G. A., 382

Harris, ——, 467

Harris, George, 26, 203, 293, 494, 571, 701, 787.

Harris, J. H., 103, 303

Harris, J. Rendel, 151

Harris, Samuel, 11, 51, 52, 60, 64, 65, 67, 69, 72, 92, 100, 133, 180, 204, 253, 255, 291, 468, 486, 509, 572, 600, 654, 695, 700, 1014, 1023.

Harris, W. T., 43, 62, 86

Harrison, Frederick, 19, 57

Hart, A. S., 458

Hartmann, E. von, 78, 80, 105, 404

Hartmann, Robert, 473

Harvey, H., 42, 897, 917, 929, 934

Harvey, Lord, 229

Hase, Karl, 49, 50, 51, 158, 518, 558, 583, 621, 686, 702, 991, 1023.

Hastings’ Bible Dictionary, 118, 119, 141, 148, 153, 165, 167, 394, 479, 514, 933.

Hatch, Edwin, 27, 44, 146, 255, 321, 389, 666, 700, 840, 897, 913.

Haug, Martin, 382

Haven, Joseph, 301, 437, 504

Hawthorne, Nathaniel, 363, 400, 405, 496, 578, 645.

Hay, John, 587

Hazard, R. G., 39, 279, 362, 504, 794, 814

Heagle, David, 982

Heard, J. B., 484

Heber, Reginald, 2

Hebert, C., 968

Hedge, F. H., 75, 377, 404

Hegel, G. W. F., 20, 27, 42, 55, 100, 101, 115, 176, 344, 378, 407, 550, 581, 653.

Heine, Heinrich, 23, 104, 345, 562, 567

Helmholtz, H. L. F., 94

Hemphill, Samuel, 148, 149, 151

Henderson, E., 128, 198, 199, 200, 204, 210, 216, 322, 614.

Hengstenberg, E. W., 319, 659, 668, 1009, 1010, 1014.

Henly, William Ernest, 507

Henry VIII, 20

Henry, Matthew, 525, 743, 772

Henslow, George, 469, 815

Henson, P. S., 122, 920

Heraclitus, 222, 506

Herbert of Cherbury, Lord Edward, 37, 414.

Herbert, George, 15, 34, 37, 355, 414

Herbert, Thomas M., 11, 66, 94

Herder, J. G., 46, 230

Hermann, ——, 46, 900

Hermas, 159, 312

Herodotus, 181, 250, 934

Herrick, C. L., 252

Herrick, Robert, 362

Herron, G. D., 570

Herschel, J. F. W., 91, 99, 412

Hersey, H. E., 194, 436

Hershon, P. I., 501

Hervey, Arthur C., 229

Herzog, Encyclopædia, 21, 33, 91, 158, 187, 368, 377, 382, 404, 444, 617, 670, 686, 700, 754, 868, 998, 1003, 1023.

Hesiod, 391, 526

Hickok, L. P., 10, 43, 53, 301

Hicks, L. E., 75, 225, 403

Hilary (Hilarius), 619, 620

Hildebrand, 905

Hilgenfeld, A. B. C. C., 161

Hill, D. J., 8, 51, 58, 98, 120, 195, 319, 467, 586.

Hill, George, 358, 368

Hill, Rowland, 577, 789

Hill, Thomas, 92

Hillel, 931

Hilprecht, H. V., 532

Hinton, James, 5, 308

Hippolytus, 159

Hiscox, Edward T., 929

Hitchcock, Edward, 124

Hitchcock, R. D., 897, 1017

Hobbes, Thomas, 40, 124, 298, 461, 567

Hodge, A. A., 49, 50, 121, 198, 323, 353, 362, 435, 486, 557, 586, 644, 688, 693, 710, 712, 728, 784, 794, 795, 836, 862, 910, 1014, 1029, 1044, 1056.

Hodge, Charles, 1, 21, 27, 28, 30, 33, 49, 51, 52, 53, 100, 103, 132, 198, 213, 217, 272, 300, 328, 362, 397, 404, 413, 418, 420, 453, 480, 491, 514, 557, 559, 582, 587, 602, 612, 614, 616, 619, 622, 643, 655, 664, 686, 688, 691, 696, 706, 708, 741, 771, 781, 784, 792, 820, 825, 843, 846, 868, 881, 929, 982, 1001, 1052.

Hodge, C. W., 6

Hodgson, S. H., 5, 15, 100, 288, 512

Höffding, H., 458, 467

Hofmann, J. C. K. von, 41, 68, 320, 519, 686, 722.

Hofmann, R. H., 503

Holbach, Baron Paul H. d’, 91

Holland, H. S., 22, 838

Holland, J. G., 91, 246

Hollaz, David, 45, 261, 558, 615

Holliman, Ezekiel, 949

Holmes, O. W., 369, 405, 496, 643, 755, 984.

Holzmann, ——, 161

Homer, 161, 404

Hood, Thomas, 36

Hooker, Richard, 48, 209, 218, 518, 538, 548, 584, 686, 700, 781, 787, 808, 896, 897, 929.

Hopkins, Mark, 4, 6, 25, 58, 77, 79, 93, 95, 120, 121, 122, 251, 270, 300, 301, 374, 380, 404, 405, 406, 416, 434, 435, 438, 450, 469, 503, 524, 525, 529, 537, 571, 679, 815, 839, 842.

Hopkins, Samuel, 48, 271, 415, 416, 417, 467, 494, 518, 567, 593, 606, 607, 608, 613, 643, 754, 771, 772, 820, 842.

Horace, 124, 156, 190, 294, 581

Hort, F. J. A., 154, 905

Hovey, Alvah, 5, 34, 45, 50, 102, 114, 147, 153, 155, 197, 223, 227, 230, 255, 273, 307, 316, 388, 404, 469, 486, 544, 567, 618, 624, 629, 636, 662, 681, 688, 696, 697, 700, 702, 708, 721, 735, 738, 739, 756, 779, 782, 784, 786, 787, 823, 825, 852, 881, 890, 938, 954, 960, 980, 982, 984, 985, 992, 998, 999, 1003, 1008, 1012, 1023, 1038, 1039, 1054.

Howard, George E., 530

Howe, John, 47, 48, 52, 333, 334, 516

Howell, R. B. C., 918, 980

Howland, S. W., 526

Howson, J. S., 160

Hudson, C. F., 998, 1036

Hudson, Thomas J., 465

Hudson, Thompson J., 281, 381, 454, 458, 983.

Hughes, Archbishop, 959

Hughes, Thomas, 570, 679

Hugo, Victor, 56, 453, 984

Humboldt, Alexander von, 1, 259, 412, 480.

Hume, David, 43, 57, 73, 95, 121, 127, 135, 175, 433, 893, 997, 1001.

Hunt, A. E., 529

Hunt, John, 100, 896

Huntingdon, Wm., 766, 907

Hurter, H., 47

Huther, J. E., 307, 902

Hutter, Leonhard, 45

Hutton, R. H., 27, 59, 67, 70, 82, 100, 125, 131, 160, 162, 192, 204, 347, 351, 408, 440, 511, 561, 564, 565, 571, 646, 667, 777, 982.

Huxley, Thomas, 57, 60, 76, 83, 94, 96, 124, 127, 389, 392, 396, 466, 468, 470, 471, 472, 480, 502, 575, 990.

Hyde, W. D., 433

Hyslop, James H., 654

Iamblicus, 111

Ignatius, 44, 149, 159, 311, 312

Illingworth, J. R., 4, 53, 72, 128, 253, 346.

Immer, A., 177

Independent, 977

Inge, W. R., 31, 33, 237, 311, 800, 841

Ingelow, Jean, 1042

Ingersoll, Robert G., 38, 135, 159, 365, 496, 570, 1050.

Ingham, Richard, 934, 951

Interior, 977

Ireland, W. W., 207, 281

Irenæus, 147, 152, 319, 620, 910, 998

Irving, Edward, 132, 439, 744, 745, 746, 747, 759.

Isocrates, 180, 222

Issel, Ernst, 274

Iverach, James, 11, 79, 97

Jackson, A. V. W., 382

Jackson, A. W., 103, 407, 501, 649, 1047

Jackson, William, 1056

Jacob, G. A., 887, 896, 912, 914, 915, 917, 948, 952, 960, 961, 965, 980.

Jacobi, F. H., 14, 29, 46, 61, 81, 838, 951

Jahn, Johann, 722

Jahrbuch für deutsche Theologie, 708, 754, 1018.

James, William, 4, 33, 42, 55, 94, 96, 98, 111, 122, 182, 274, 276, 281, 338, 403, 435, 467, 468, 488, 504, 511, 536, 748, 806, 811, 829, 831, 841, 985, 988, 1002.

Janet, Paul, 62, 75, 79, 91, 262, 401, 404, 435, 504.

Janósik, ——, 525

Jansen, Cornelius, 47

Jastrow, Morris, Jr., 408

Jefferson, Charles E., 953

Jellett, J. H., 232, 437

Jenkyn, Thomas W., 773

Jensen, ——, 408

Jerome, 148, 152, 159, 429, 491, 597, 796, 914, 915.

Jerrold, Douglas, 42

Jevons, W. S., 66, 124

John of Damascus, 44, 344, 487, 671, 673, 695.

John the Evangelist, 1

Johns, C. H. W., 169

Johnson, E. H., 201, 281, 293, 297, 339, 340, 347, 357, 376, 377, 383, 743, 785, 792, 824, 854, 957, 1017.

Johnson, F. H., 25, 407, 470

Johnson, Franklin, 153, 235, 403

Johnson, Herrick, 779

Johnson, Samuel, 36, 297, 525, 560, 575, 1047.

Johnson’s Cyclopædia, 1047

Johnstone, Robert, 708

Jones, E. Griffith, 119, 466, 528, 583, 625, 657, 852.

Jones, Henry, 101, 103, 108, 266, 291, 406, 540.

Jonson, Ben, 461

Josephus, 144, 166, 226, 448, 947, 996

Jouffroy, T. S., 301, 1002

Journal of Christian Philosophy, 96

Jowett, Benjamin, 728, 781

Judson, Adoniram, 194, 938, 960

Jukes, Andrew, 726, 1039

Julian, 598

Justin Martyr, 148, 152, 319, 410, 665, 671, 675, 747, 997.

Juvenal, 156

Kähler, Martin, 503

Kaftan, J. W. M., 5, 14, 21, 25, 45, 46, 207, 274, 520, 568, 569, 574, 649, 752, 839, 856.

Kahnis, K. F. A., 14, 20, 46, 52, 200, 243, 247, 261, 491, 493, 652, 696, 702, 705, 795, 929.

Kane, Elisha Kent, 40, 765

Kant, Immanuel, 4, 6, 10, 21, 29, 43, 46, 53, 55, 61, 73, 75, 77, 79, 82, 85, 86, 87, 95, 401, 427, 488, 489, 498, 502, 504, 510, 536, 545, 581, 643, 655, 800, 813, 839, 988, 1002.

Keane, A. H., 471, 477, 530

Keats, John, 120

Keble, John, 139, 526, 583, 675

Kedney, J. S., 379

Keen, W. W., 59, 731

Keil, J. K. F., 477, 722

Keim, Theodor, 131

Keller, Helen, 66, 216, 478

Kellogg, S. H., 182, 352, 1044

Kelly, William, 1009, 1015

Kelso, J. A., 169

Kempis, Thomas à, 32, 556

Ken, Thomas, 916

Kendall, Amos, 893

Kendall, Henry, 622

Kendrick, A. C., 152, 234, 316, 627, 661, 699, 708, 934, 947, 952, 1004, 1014, 1033.

Kennard, J. S., 648

Kennedy, John, 131

Kenyon, F. G., 141, 169

Kidd, Benjamin, 17, 194, 426, 567, 813, 981.

Kilpatrick, T. B., 164

King, H. C., 125, 328

King, H. M., 427, 896

Kingsley, Charles, 183, 305, 421, 442, 473

Kipling, Rudyard, 420

Kirk, Dr., 291

Kitto, John, 932

Kloppenburg, John, 614

Knapp, Georg Christian, 46

Knight, William A., 43, 53, 59, 73, 104, 105, 327, 387, 434, 754.

Knobel, August, 726

Knox, Alexander, 853

Knox, John, 134

Köhler, H. O., 621

Koran, 420, 578

Krabbe, Otto, 660

Krauth, C. P., 664

Kreibig, G., 298, 403, 569, 633, 659, 750, 754, 765.

Krüger, Paul, 344

Külpe, Oswald, 43

Kuenen, A., 134, 155, 170, 171, 199

Kurtz, J. H., 51, 168, 172, 320, 394, 415, 660, 667, 668, 677.

Kuyper, Abraham, 338, 667

Lachelier, J. E. N., 62

Lacouperie, A. Terrien de, 479

Lactantius, 2, 20

Ladd, G. T., 4, 10, 43, 55, 56, 61, 66, 70, 91, 106, 110, 121, 198, 205, 249, 263, 275, 361, 416, 459, 486, 495, 498, 499, 506, 509, 534, 537, 550, 916, 929, 958, 985, 1003, 1023.

Lamb, Charles, 312, 644

Lang, G. A., 298, 531

Lange, F. A., 91

Lange, J. L. F., 20, 46, 273

Lange, J. P., 51, 333, 382, 661, 722, 761, 781, 853, 951.

Lanier, Sidney, 194

Lankester, E. Ray, 229, 528

Lao‐tze, 351

La Place, P. S. de, 250

Lardner, Nathaniel, 150

Lasaulx, Ernest von, 727

Lasher, G. W., 948

Laurie, S. S., 511

Law, William, 303, 557

Lawrence, E. A.,697, 754, 1042

Lawrence, William, 133

Laycock, Thomas, 95

Leathes, Stanley, 140, 168, 177, 221

LeBon, Gustave, 488

Lecky, W. E. H., 294

LeConte, Joseph, 77, 110, 225, 250, 395, 396, 469, 474.

Lee, G. S., 125, 237, 264, 362

LeFanu, Joseph S., 575

Legge, James, 56, 180, 225, 531

Leibnitz, G. W., 29, 43, 46, 63, 404, 405, 563.

Leighton, Robert, 401, 873

Leitch, William, 450, 1033

Lemme, Ludwig, 652

Lenormant, F., 224, 225, 377

Leo the Great, 750

Lepsius, K. R., 910

Lessing, G. E., 30, 173, 510, 520

Letson, see LeBon, Gustave.

Lewes, G. H., 64, 194, 251, 380, 533

Lewis, Mrs. A. S., 151

Leydecker, Melchior, 46, 49, 50

Lias, J. J., 759, 760

Lichtenberg, ——, 98

Lichtenberger, F., 748

Liddell and Scott, 933

Liddon, Henry P., 21, 51, 58, 190, 307, 309, 311, 314, 315, 321, 437, 491, 683.

Lidgett, J. S., 295, 528, 726, 732, 750, 754, 756.

Liebner, Th. A., 686, 690, 702

Life, 512

Lightfoot, J. B., 24, 35, 151, 160, 187, 311, 335, 341, 379, 379, 452, 485, 706, 912, 915, 916, 928, 929, 934, 938, 945, 953.

Lightfoot, John, 452

Lightwood, J. M., 535

Lillie, Arthur, 183

Lillie, John, 294, 993, 1005, 1053

Lilly, W. S., 112

Limborch, Philipp von, 47, 524, 602

Lincoln, Abraham, 231, 272, 516, 517, 596, 847, 900, 939.

Lincoln, Heman, 1049

Lincoln, William, 800

Lindsay, T. M., 897

Lindsay, W. L., 469

Lindsley, Philip, 39

Lipsius, Richard A., 46, 380, 404

Lisle, W. M., 17, 486, 561

Litch, Josiah, 1015

Litton, E. A., 48

Livingstone, David, 56, 900

Lobstein, Paul, 676

Locke, John, 43, 54, 63, 73, 81, 95, 213, 444, 899, 1002.

Lockhart, B. W., 330, 560, 736

Lockhart, John G., 449

Lockyer, J. N., 229

Lodge, Oliver J., 416, 512

Loeb, Jacques, 119, 525, 676, 1003

Loisy, Alfred, 683

Lombard, Peter, 44, 613, 704

Lombroso, Cesare, 496

Long, J. C, 44, 937

Longfellow, H. W., 224, 400, 984, 985, 987, 1042.

Lopp, W. T., 477

“Lord’s Supper, The, A Clerical Symposium,”, 964

Lorimer, James, 536

Lorimer, P., 160

Lotz, Gulielmus, 410

Lotze, Hermann, 4, 6, 8, 12, 38, 53, 89, 96, 99, 100, 104, 254, 273, 279, 282, 285, 332, 385, 388, 416, 418, 495, 512, 513, 695, 820, 985, 1002.

Louis XIV., 567

Louis, St., of France, 192

Love, William D., 708

Lovelace, Richard, 507

Lowde, ——, 800

Lowell, James R., 13, 151, 407, 426, 500, 503, 633.

Lowndes, R., 52, 67, 97, 279

Lowrie, Walter, 159, 261, 310, 719

Loyola, Ignatius, 33, 904

Lubbock, John, 527

Lucan, 700

Lucian, 194, 941

Luckock, H. M., 659, 775, 1000, 1002, 1043.

Lucretius, 91, 255, 299, 380

Lünemann, G., 377, 485

Luthardt, C. E., 2, 14, 22, 30, 44, 46, 51, 68, 84, 112, 222, 245, 249, 341, 404, 408, 530, 559, 575, 668, 723, 754, 816, 829, 836, 929, 982, 991, 998.

Luther, Martin, 45, 156, 205, 209, 226, 237, 240, 251, 329, 344, 364, 409, 437, 441, 458, 487, 494, 556, 562, 569, 650, 654, 692, 747, 776, 808, 823, 830, 840, 891, 902, 903, 912, 942, 954, 969, 1008.

Lutheran Quarterly, 300

Lyall, William, 508

Lyell, Charles, 65, 374, 532

Lynch, Archbishop, 967

Lysias, Claudius, 240

Lyttelton, Arthur, 647, 722

Lytton, Edward Bulwer, 645

M., C. H., see MacIntosh, C. H.

Macan, R. W., 1023

Macaulay, T. B., 40, 47, 406, 659, 872, 898, 913.

McCabe, L. D., 285, 357, 358, 359

McCane, John Y., 577

McCheyne, Robert Murray, 1056

McClintock and Strong, 51, 603, 644

McConnell, S. D., 851

McCosh, James, 6, 7, 8, 9, 10, 11, 43, 54, 67, 70, 73, 77, 78, 87, 93, 94, 95, 102, 339, 403, 427, 437, 839, 1022.

MacDonald, A., 2

MacDonald, G., 491, 569

Macdonnell, J. C., 754

McDuff, J. R., 808

McGarvey, J. W., 534, 955

McGiffert, A. C., 44, 888, 902

MacGregor, James, 894

McIlvaine, C. P., 146, 150, 191

McIlvaine, J. H., 193, 231, 394, 474, 583, 644, 744, 750.

MacIntosh, C. H., 234, 410, 454, 548, 583, 584, 727, 773, 796, 797, 856, 862, 864, 870, 896, 941.

McKim, W. D., 656

Mackintock, Hugh R., 224

McLane, W. W., 985

McLeod, Norman, 459

MacLaren, Alexander, 29, 114, 139, 177, 259, 319, 456, 458, 524, 544, 581, 726, 731, 733, 781, 806, 837, 1026.

Maclaren, Ian, see Watson, John.

Macmillan, Hugh, 145

McPherson, John, 912

MacWhorter, A., 668

Magee, William, 754

Mahaffy, J. P., 18

Mahan, Asa, 877

Maimonides, Moses, 934

Maine, Henry Sumner, 535

Mair, Alexander, 129, 154, 161

Maistre, Joseph de, 576

Maitland, S. R., 1009

Malebranche, Nicolas de, 100, 279

Malm, K. E., 844

Mani, 382

Manly, Basil, 198, 210

Mann, Horace, 810, 1051

Manning, H. E., 317

Manning, J. M., 100

Mansel, Henry L., 7, 8, 9, 52, 54, 58, 70, 121, 253, 254, 278, 379, 384, 385, 469, 504, 546, 985.

Manton, Thomas, 48, 458

Marchi, Joseph de, 191

Marcion, 147, 383, 385

Marck, Johann, 614

Marcus Aurelius, 185, 989

Margoliouth, Moses, 450

Marheinecke, P. C., 46

Marlowe, Christopher, 449, 560, 1042

Marsh, W. H. H., 128

Martensen, H. L., 34, 49, 50, 245, 266, 274, 285, 289, 349, 380, 381, 386, 392, 445, 460, 474, 491, 556, 576, 593, 601, 622, 647, 668, 694, 712, 790, 813, 1002, 1003, 1029.

Martin, Hugh, 739

Martin, W. A. P., 531

Martineau, Harriet, 990

Martineau, James, 6, 7, 8, 10, 11, 12, 14, 15, 21, 26, 37, 51, 53, 57, 59, 64, 66, 68, 72, 73, 76, 78, 81, 83, 85, 92, 94, 95, 97, 98, 99, 100, 102, 105, 107, 112, 114, 125, 141, 152, 159, 202, 230, 231, 245, 250, 279, 285, 293, 296, 298, 299, 301, 303, 347, 348, 359, 362, 365, 386, 399, 402, 403, 412, 413, 417, 426, 430, 437, 469, 485, 504, 512, 532, 534, 535, 536, 538, 542, 567, 571, 573, 647, 655, 658, 682, 729, 794, 800, 815, 817, 893, 979, 985, 986, 988, 1003, 1036, 1041, 1047, 1048, 1049.

Marvell, Andrew, 990

Mason, J. M., 776

Mason, Otis T., 417, 529

Mason, S. R., 48, 259, 277, 316, 328, 337, 338, 348, 403, 406, 445, 446, 450, 451, 476, 492, 509, 588, 670, 672, 677, 679, 685, 688, 696, 704, 707, 717, 734, 743, 785, 789, 818, 883.

Maspero, G., 377, 995

Masson, David, 385, 447

Mather, Cotton, 899

Mather, Increase, 953, 958

Matheson, George, 8, 12, 23, 118, 180, 183, 185, 298, 338, 339, 382, 436, 452, 543, 584, 682, 752, 793, 1003.

Matteson, W. B., 958

Maudsley, Henry, 416, 511, 554

Maupas, E., 494, 591

Maurice, F. D., 11, 410, 446, 594, 728, 734, 1046.

Maxwell, James Clerk, 77

Mazzini, Giuseppe, 890

Mead, C. M., 11, 14, 120, 263, 279, 475, 681, 952.

Meehan, Thomas, 480

Melanchthon, Philip, 45, 344, 414, 441, 558, 562, 613, 699, 761, 789, 816, 830, 864, 875, 1008.

Melito, 150

Mell, P. H., 927

Melvill, Henry, 911

Menken, Gottfried, 744

Menzies, Allan, 20

Mercersburgh Review, 957

Meredith, ——, 978

Methodist Quarterly Review, 58, 75, 477, 911, 1003.

Meyer, F. B., 32

Meyer, H. A. W., 15, 51, 68, 138, 199, 210, 242, 306, 309, 335, 337, 340, 452, 456, 457, 474, 485, 487, 517, 562, 579, 633, 657, 658, 661, 706, 707, 717, 719, 720, 752, 760, 761, 782, 838, 853, 902, 906, 907, 910, 915, 934, 935, 948, 951, 960, 973, 994, 1010, 1039, 1045.

Meze, S. E., 277

Michael Angelo, 986, 1055

Michaelis, J. D., 46

Miley, J., 818

Mill, James, 114, 299

Mill, J. S., 11, 78, 80, 83, 85, 96, 127, 130, 131, 179, 188, 190, 299, 378, 379, 381, 402, 506, 532, 533, 814, 904, 979, 986.

Miller, Edward, 744

Miller, G. C., 257, 270

Miller, Hugh, 394

Miller, John, 30, 53, 397, 708, 759

Millet, J. F., 256

Milligan, William, 131, 151

Mills, B. Fay, 855

Mills, L. H., 383

Milton, John, 37, 237, 284, 286, 292, 329, 360, 385, 409, 443, 453, 494, 523, 560, 572, 583, 587, 589, 620, 647, 742, 749, 783, 789, 873, 1032, 1034.

Mind, 468, 509

Minton, H. C., 6, 26, 348

Mishna, 931

Mitchell, Arthur, 529

Mitchell, E. C., 147

Mitchell, J. M., 182, 185

Mitchell, Seth K., 810

Mivart, St. George, 9, 78, 97, 104, 283, 380, 468, 470, 472, 474, 528.

Moberly, R. C., 253, 260, 288, 291, 323, 328, 331, 333, 343, 345, 594, 654, 674, 684, 691, 737, 756, 769, 836.

Moehler, J. A., 47, 207, 518, 522, 853, 866, 911.

Moffat, Robert, 56

Molina, Luis, 358

Moltke, Count H. von, 401

Momerie, A. W., 700

Monod, Adolphe, 41, 541, 751

Monrad, D. G., 437

Montesquieu, S., 535

Moody, D. L., 188, 313, 506

Moore, A. L., 416

Moore, Aubrey, 492

Moore, E. M., 481

Moorhouse, James, 679, 1023

More, Sir Thomas, 654, 1031

Morell, J. D., 4, 12, 20, 33, 88, 93, 202, 510.

Morgan, L. H., 527, 530

Morison, James, 148, 149

Mormon, Book of, 141

Morris, E. D., 45, 708, 1044

Morris, George S., 43, 253, 345

Morris, H. W., 483

Morrison, C. R., 131

Morton, S. G., 480

Mosheim, J. L. von, 376

Moule, H. C. G., 48, 340, 485, 790, 913

Moulton, Richard G., 651

Moxom, P. S., 273, 302, 349, 495, 637, 750, 776.

Mozart, W. A., 276

Mozley, J. B., 3, 75, 100, 117, 118, 124, 126, 129, 130, 132, 231, 432, 546, 570, 620, 622, 631, 766, 790, 841, 994, 997, 1041.

Mozoomdar, 678

Müller, G. C, 377

Müller, George, 438, 439

Müller, Gustav A., 144

Müller, Julius, 10, 21, 22, 31, 46, 51, 53, 74, 82, 105, 245, 257, 263, 278, 285, 341, 388, 418, 488, 489, 490, 507, 519, 544, 552, 557, 559, 562, 563, 566, 567, 569, 571, 577, 579, 582, 585, 600, 605, 606, 611, 612, 616, 618, 621, 634, 643, 644, 647, 651, 654, 657, 660, 661, 676, 677, 706, 775, 777, 847, 983, 1003.

Müller, F. Max, 20, 56, 101, 193, 225, 260, 309, 335, 469, 478, 479, 531, 668, 844.

Muir, William, 157, 186

Mulford, Elisha, 101

Mullins, E. Y., 717, 738, 754, 755

Murphy, J. G., 445

Murphy, J. J., 4, 7, 8, 10, 11, 16, 71, 73, 76, 79, 80, 82, 99, 103, 121, 129, 276, 401, 412, 512, 538, 544, 548, 576, 606, 622, 786, 824, 846, 955, 1056.

Murray, Andrew, 317

Murray, J. C., 98

Murray, T. C., 172, 479

Murray, W. H. H., 447

Myers, F. W. H., 69, 120, 134, 206, 457, 677.

Myers, Frederic, 205

Nägeli, C. von, 987

Nägelsbach, C. F., 723

Nägelsbach, K. W. E., 239

Nansen, F., 431

Napoleon, 143, 349, 421, 512, 561, 682

Nash, H. S., 150, 157, 691, 763, 841

Nation, The, 896

Nature, 471

Naville, Ernest, 508, 622, 1023

Neander, J. A. W., 40, 41, 305, 335, 384, 487, 563, 587, 600, 621, 661, 670, 749, 852, 870, 878, 896, 897, 902, 907, 936, 951, 952, 953, 954, 1003, 1014, 1023, 1029.

Nelson, Horatio, 577

Nelson, John, 1026

Nestorius, 671

Nevin, J. W., 969

Nevius, J. L., 445, 453, 456, 457, 461

New Englander, 5, 6, 8, 38, 62, 74, 94, 98, 181, 185, 207, 278, 314, 413, 532, 616, 666, 923, 952, 1014, 1038.

New World, 507

Newman, A. H., 44, 379, 382, 385, 937, 953.

Newman, F. W., 12, 37, 202, 585, 988, 1055

Newman, J. H., 5, 17, 33, 37, 114, 202, 208, 222, 451, 584, 586, 853, 866.

Newton, Sir Isaac, 60, 139, 311, 1009

Newton, John, 576

Newton, Thomas, 135

Nicoll, W. R., 130, 155, 161, 313, 659, 708, 746, 1016.

Niese, B., 144

Nippold, Friedrich, 740

Nitzsch, Carl I., 14, 20, 22, 31, 41, 46, 53, 59, 72, 269, 485, 519, 559, 583, 652, 849.

Noel, Baptist W., 938, 972

Noetus, 327

Nordau, Max S., 40

Nordell, P. A., 290

North British Review, 363, 952

Northrup, G. W., 255, 293, 474, 614, 640, 662, 772, 789.

Norton, Andrews, 150

Norton, C. E., 138

Norton, John, 539

Nott, J. C., and G. R. Gliddon, 480

Novalis, 43, 526

Novatian, 937

Noyes, G. R., 548

Occam, William of, 45, 244, 298, 299, 909.

Œdipus, 469

Oehler, G. F., 137, 375, 376, 585, 725

Oetinger, F. C., 216

Oldenberg, Hermann, 183

Oliphant, Mrs. M. O. W., 744

Olshausen, Hermann, 945

Omar Kháyyám, 407, 511, 542, 990

Oosterzee, J. J. Van, see Van Oosterzee, J. J.

Origen, 15, 44, 53, 146, 153, 328, 386, 409, 451, 488, 489, 734, 1019, 1041.

Orr, James, 6, 30, 141, 172, 298

Osgood, Howard, 18, 172, 226, 995, 1023

Ossory, Bishop of, 836, 849, 853, 868

Outlook, The, 305, 350, 650, 718, 744

Ovid, 416, 523, 575, 723

Owen, John, 47, 295, 297, 326, 340, 343, 613, 663, 697, 754, 770, 773, 802, 820, 826, 868, 876, 886.

Owen, Richard, 77, 98, 389, 396, 480

Owen, Robert Dale, 506

Paine, L. L., 44, 148, 262, 305, 308, 328, 500, 718.

Paine, Thomas, 112, 564

Pajon, Claude, 947

Paley, William, 174, 299, 409, 534

Palmer, Frederic, 203, 342, 659, 701

Palmer, G. H., 182

Palmer, T. R., 955

Papias, 148, 149, 159

Park, E. A., 197, 231, 271, 278, 290, 301, 304, 342, 354, 367, 401, 605, 608, 609, 637, 675, 727, 740, 743, 827, 911, 913, 928.

Parker, Edwin P., 711

Parker, Joel, 1052

Parker, Joseph, 317

Parker, Theodore, 12, 120, 186, 202, 446, 501, 958, 989, 1050, 1055.

Parkhurst, Charles H., 22, 242, 486, 584

Pascal, Blaise, 4, 21, 38, 40, 47, 62, 120, 129, 205, 403, 469, 516, 581, 635, 691, 808, 821, 841, 909.

Paton, John G., 32, 76, 195, 423

Pattison, S. R., 225

Pattison, T. H., 24, 42, 200

Patton, F. L., 63, 70, 79, 172, 212, 297, 300, 368, 655, 841, 889, 1047.

Patton, W. W., 437, 708

Paulsen, Friedrich, 281

Payne, B. H., 651

Payne, George, 617, 790, 820

Peabody, A. P., 22, 29, 51, 60, 89, 112, 146, 157, 230, 503, 672.

Peabody, Ephraim, 118

Pearson, John, 48, 708

Pearson, Thomas, 415

Peck, A. C., 790

Peck, George, 877

Peirce, Benjamin, 396

Pelagius, 491, 597

Pengilly, R., 938

Penn, William, 48

Pentecost, G. F., 767, 813

Pepper, G. D. B., 102, 124, 286, 353, 357, 425, 537, 629, 933, 955, 980, 1014.

Perowne, J. J. S., 172, 231, 403, 412, 451, 812, 833.

Perrone, J., 47, 523

Persius, 380, 647

Peschel, O., 58

Petavius, Dionysius, 47

Peter Lombard, 44, 613, 704, 747

Peter Martyr, 46, 524

Peters, ——, 507

Peyrerius, 476

Pezzi, D., 479

Pfleiderer, Otto, 5, 8, 10, 12, 21, 54, 59, 60, 61, 63, 74, 87, 104, 111, 116, 120, 122, 134, 156, 158, 164, 182, 216, 237, 269, 328, 332, 365, 383, 386, 388, 406, 447, 466, 490, 492, 519, 530, 559, 571, 585, 586, 603, 608, 681, 700, 717, 718, 719, 721, 728, 750, 799, 839, 938, 951, 954.

Phelps, Austin, 437, 496, 820, 1034

Philippi, F. A., 4, 20, 46, 51, 222, 257, 273, 287, 378, 418, 420, 442, 444, 462, 463, 491, 514, 516, 519, 520, 523, 539, 549, 563, 566, 571, 579, 585, 592, 606, 612, 622, 671, 673, 688, 690, 696, 697, 706, 708, 709, 710, 713, 721, 733, 750, 754, 766, 771, 776, 836, 859.

Phillips, Wendell, 907

Philo, 126, 166, 203, 244, 320, 321, 335, 340, 377, 488, 489, 722, 995.

Pickering, Charles, 477, 480

Pictet, Benedict, 46

Pierce, Nehemiah, 823

Pierret, Paul, 377

Pillsbury, Parker, 982

Pinches, T. G., 531

Placeus, Joshua, 46, 616, 617

Plato, 16, 25, 29, 33, 67, 68, 111, 112, 143, 183, 203, 261, 262, 302, 310, 335, 364, 461, 488, 489, 516, 526, 560, 581, 647, 660, 700, 764, 989, 1031.

Pliny, 191, 313

Plummer, A., 932

Plumptre, E. H., 153, 158, 700, 708, 821, 909, 915, 935, 993.

Plutarch, 113, 429, 537, 575, 788, 813, 934

Polanus, A., 491

Pollok, Robert, 1019

Polycarp, 147, 149, 150

Pomeroy, John, 536

Pond, Enoch, 207

Pope, Alexander, 77, 102, 404, 430, 1020

Pope, W. B., 48, 68, 394, 562, 578, 583, 602, 706, 762.

Porter, Frank C., 152, 934

Porter, Noah, 6, 7, 8, 9, 10, 11, 14, 20, 43, 51, 52, 53, 54, 56, 60, 63, 66, 67, 73, 75, 78, 82, 86, 93, 96, 100, 125, 179, 253, 254, 257, 275, 278, 279, 280, 412, 417, 469, 486, 508, 516, 524, 695, 815, 1019, 1021.

Poteat, E. M., 108

Pott, A. F., 478

Potwin, Lemuel S., 735

Powell, Baden, 434, 548

Praxeas, 327

Prayer Book, English, 46, 937, 957, 978

Prentiss, George L., 664

Presbyterian and Reformed Review, 26

Presbyterian Quarterly Review, 5, 96, 132, 133, 182, 477, 614, 913, 915, 924, 960, 998, 1005, 1013, 1014.

“Present Day Tracts,”, 162, 177

Pressensé, E. D. de, 130, 162, 187, 321, 666.

Prestwich, Joseph, 226

Preyer, W. T., 43

Price, Richard, 301

Prichard, J. C., 480, 483

Priestley, Joseph, 198, 300

Prime, Samuel Irenæus, 437

Princeton Essays, 304, 330, 343, 359, 401, 555, 598, 600, 601, 611, 612, 613, 619, 644, 707, 733, 744, 881.

Princeton Review, 5, 11, 78, 216, 469, 481, 622, 640, 708, 747, 896, 911, 977, 1014, 1037, 1046.

Proudhon, ——, 1

Ptah hotep, 169

Pusey, E. B., 429, 518, 834, 969

Pym, John, 419

Pythagoras, 112, 183, 190, 386

Quarles, Francis, 752

Quatrefages, A. de, 474, 477, 480

Quenstedt, J. A., 45, 208, 244, 269, 444, 669, 795, 859, 864.

Racovian Catechism, 47, 524

Rainy, Robert, 12, 177, 221, 912

Ramabai, Pundita, 161, 905

Ranke, Leopold von, 369

Ratzel, Friedrich, 530

Rauschenbusch, Augustus, 410

Rauschenbusch, Walter, 540, 909, 982

Rawlinson, George, 56, 191, 225, 229, 351, 482, 483, 529, 531, 532.

Raymond, Miner, 48, 53, 358, 362, 519, 602, 605, 606, 611, 621, 644.

Reade, Winwood, 405

Records of the Past, 377

Redford, R. A., 141

Reid, Thomas, 276, 279

Reid, William, 896

Reinhard, F. V., 46

Renan, Ernest, 57, 115, 131, 160, 161, 162, 174, 188, 666.

Renouf, P. Le Page, 57, 58, 103, 351, 377, 397, 479, 482, 799, 995, 1022, 1024.

Renouvier, C. B., 512

Reubelt, John A., 686

Reusch, F. H., 897

Reuss, E., 41, 147, 579, 670

Réville, Jean, 177, 821

Revillout, Eugène, 226, 995

Revue Théologique, 1023

Reynolds, Edward, 622

Rhees, Rush, 144, 190, 315

Ribot, Th., 497, 505, 625, 813

Rice, W. N., 120

Richards, James, 555, 644, 773, 777

Richardson, J. H., 525

Richelieu, 1048

Richter, Jean Paul, 105, 204, 467, 553, 641

Riddle, M. B., 152, 227

Rider, C. E., 173

Riggenbach, C. J., 485

Ridgeley, Thomas, 47, 48, 664, 696, 790, 886

Ripley, Henry J., 929

Ritchie, D. G., 12, 16, 60, 572, 615

Ritschl, Albrecht, 5, 6, 11, 14, 21, 41, 46, 120, 245, 264, 291, 579, 622, 732, 734, 737, 799, 866, 877, 1008.

Ritter, Heinrich, 79

Robbins, R. D. C., 1041

Roberts, B. T., 918

Roberts, W. Page‐, 496

Robertson, F. W., 39, 205, 253, 344, 346, 378, 379, 469, 548, 567, 570, 654, 656, 679, 682, 695, 734, 855, 860, 948, 1028, 1049.

Robertson, J. D., 814

Robertson, James, 121, 143, 169, 668, 724.

Robie, Edward, 351

Robin, C. P., 281

Robins, H. E., 647, 649, 663, 674, 697, 706, 803, 946.

Robinson, C. S., 345

Robinson, Edward, 227, 892, 906, 918, 934.

Robinson, Ezekiel G., 3, 16, 18, 26, 31, 34, 39, 40, 42, 51, 68, 119, 129, 130, 156, 157, 162, 177, 205, 228, 231, 244, 268, 270, 273, 278, 287, 297, 299, 301, 302, 304, 314, 316, 319, 322, 326, 334, 342, 356, 357, 360, 367, 383, 398, 429, 432, 434, 436, 444, 458, 498, 499, 504, 512, 519, 536, 539, 540, 544, 550, 572, 586, 589, 594, 615, 638, 644, 662, 666, 667, 701, 709, 723, 729, 730, 736, 740, 747, 750, 776, 818, 822, 824, 828, 842, 853, 854, 890, 912, 917, 942, 954, 955, 969, 983, 1016, 1023, 1048, 1049, 1051.

Robinson, John, 35, 222

Robinson, Willard H., 1038

Rogers, Henry, 12, 115, 116, 156, 189, 204, 232, 282, 288.

Rogers, J. G., 969

Romaine, W., 437, 849

Romanes, G. J., 22, 69, 94, 250, 346, 466, 469, 470, 478, 510, 631, 676.

Roscelin, Jean, 44

Ross, A. H., 929

Rossetti, Dante Gabriel, 489

Rossetti, Maria F., 443

Rothe, Richard, 50, 216, 244, 249, 285, 287, 416, 493, 559, 689, 740, 893.

Rousseau, J. J., 562, 576, 577

Row, C. A., 51, 121, 131, 152, 157, 160, 179, 187, 204, 233, 433.

Rowland, H. A., 60

Rowlands, H. O., 926

Rowley, F. H., 476

Royce, Josiah, 16, 32, 54, 55, 56, 60, 69, 99, 110, 124, 261, 267, 276, 277, 283, 284, 286, 349, 357, 380, 405, 407, 442, 511, 558, 594, 615, 758, 785, 987, 1025.

Rückert, L. J., 517, 781

Ruskin, John, 59, 415, 443, 482, 648, 825

Russell, John, 287

Ryle, H. E., 168

Saarschmidt, see Schaarschmidt, Karl.

Sabatier, L. A., 21, 128, 137, 155, 205, 666, 697, 892.

Sabellius, 327

Sadler, M. F., 948, 969

Sagebeer, J. E., 141, 153, 653, 852

Sainte‐Beuve, C. A., 561

Saintine, X. B., 145

Saisset, Emil, 86, 101

Saker, Alfred, 843

Sakya‐Mouni, 161

Sale, George, 143

Salisbury, Lord, 834

Salmon, George, 154, 160, 549

Salmond, S. D. F., 708

Salter, W. M., 300, 538, 541

Samson, G. W., 464, 917, 934, 960

Sanday, William, 146, 152, 164, 165, 198, 203, 209, 228, 236, 307, 933, 945.

Sanders, F. W., 427

Sanderson, J. S. Burdon‐, 251

Santayana, George, 269, 510

Sartorius, Ernest, 693, 695, 705

Saturninus, 383

Savage, Eleazer, 926

Savage, M. J., 69, 432, 447, 985, 989, 992, 1017.

Savage, W. R., 1003

Savonarola, Girolamo, 135

Sayce, A. H., 57, 376, 408, 478, 479

Schaarschmidt, Karl, 512

Schäfer, Bernhard, 240

Schäffer, C. F., 329

Schaff, Philip, 44, 46, 50, 131, 189, 341, 598, 599, 622, 637, 652, 668, 670, 678, 682, 696, 902, 936, 937, 971, 1003.

Schelling, F. W. J. von, 101, 252, 386

Schenkel, Daniel, 503

Scherer, E., 460

Schiller, Friedrich, 74, 303, 386, 633, 644, 981.

Schleiermacher, F. E. D., 14, 20, 34, 42, 46, 244, 287, 314, 327, 461, 486, 503, 519, 559, 563, 734, 740, 783, 951, 981.

Schliemann, H., 529

Schmid, C. F., 41, 68

Schmid, H., 699

Schmid, Rudolph, 397, 479, 482

Schneckenburger, M., 931

Schodde, George H., 165

Schöberlein, D. L., 697, 754, 808

Scholz, Paul, 56

Schopenhauer, A., 54, 78, 101, 105, 404

Schrader, Eberhard, 408

Schürer, Emil, 244

Schurman, J. G., 8, 9, 19, 25, 55, 63, 67, 94, 99, 129, 130, 254, 268, 332, 398, 439, 466, 470, 615, 894, 908, 910, 1050.

Schwegler, A., 345, 504

Schweizer, A., 42, 245

Schwenkfeld, Caspar, 800

Scott, C. Anderson, 913, 915

Scott, C. S., 928

Scott, Thomas, 35

Scott, Pres. Walter, 444

Scott, Sir Walter, 177, 350, 489

Scotus Erigena, John, 44, 244, 524

Scotus, Novanticus, 511

Scribner, G. H., 478

Sears, E. H., 227

Secrétan, Charles, 74, 621, 666

Seeley, J. R., 295, 576, 819

Seelye, J. H., 528, 1013

Semler, J. S., 46

Seneca, M. Annæus, 83, 112, 177, 185, 398, 404, 516, 575, 814, 868, 989.

Sennacherib, 143

Septuagint, 166

Serapion, 150

Servetus, Michel, 778

Seth, James, 61, 64, 97, 101, 104, 105, 416, 418, 503, 505, 512, 536, 655, 678, 800, 986, 1042.

Sewall, C. G., 1042

Shaftesbury, Lord, 984

Shairp, J. C., 70, 982

Shakespeare, William, 17, 19, 23, 120, 170, 288, 289, 369, 426, 439, 442, 450, 452, 463, 472, 492, 502, 506, 511, 516, 526, 562, 569, 572, 575, 581, 633, 638, 645, 647, 651, 703, 732, 751, 767, 814, 815, 833, 835, 841, 939, 948, 984, 988, 990, 1042, 1051, 1055.

Shaler, N. S., 112, 119, 194, 225, 432, 435, 468, 492, 529, 632.

Shammai, 931

Shaw, Benjamin, 78

Shedd, W. G. T., 5, 10, 16, 21, 26, 41, 49, 51, 56, 57, 58, 69, 87, 95, 101, 105, 118, 119, 125, 243, 246, 253, 255, 261, 262, 268, 273, 277, 278, 290, 294, 296, 297, 298, 305, 314, 315, 328, 332, 333, 334, 338, 341, 343, 345, 348, 356, 367, 368, 373, 376, 380, 384, 400, 408, 472, 474, 481, 494, 504, 517, 518, 522, 523, 528, 537, 555, 557, 562, 564, 576, 578, 582, 585, 586, 588, 592, 601, 602, 607, 619, 621, 622, 625, 627, 630, 631, 635, 637, 640, 643, 645, 647, 655, 671, 678, 679, 683, 696, 700, 704, 709, 713, 719, 733, 737, 744, 749, 750, 754, 762, 768, 767, 770, 773, 780, 786, 816, 820, 822, 823, 827, 833, 847, 853, 880, 914, 957, 1041, 1043, 1044, 1046, 1048, 1049, 1051, 1052, 1056.

Sheldon, D. N., 598, 729

Sheldon, H. C., 384, 603, 625

Shelley, P. B., 57, 526, 757

Shipley, Orby, 572

Short, Augustus, 845

Sibbes, Richard, 48

Sidgwick, Henry, 64, 510

Siegfried, C., 321

Silvernail, J. P., 674

Simon, D. W., 16, 110, 266, 285, 293, 295, 346, 475, 541, 560, 625, 649, 671, 681, 719, 730, 750, 754, 763, 769, 822, 833, 1051.

Small, A. W., 106

Smalley, John, 49, 608

Smeaton, George, 726

Smith, Adam, 301

Smith, C. E., 340, 872, 935, 951

Smith, Edwin B., 898

Smith, George, 377

Smith, George Adam, 122, 145, 203, 266, 422, 582, 724, 923, 997.

Smith, Goldwin, 303, 422, 429

Smith, H. B., 2, 3, 11, 42, 46, 49, 50, 55, 62, 66, 87, 101, 117, 130, 157, 162, 251, 273, 303, 350, 447, 503, 504, 513, 538, 546, 556, 570, 578, 579, 581, 583, 587, 595, 604, 607, 609, 612, 617, 621, 631, 634, 639, 656, 677, 691, 787, 790, 792, 794, 795, 811, 823, 843, 858, 862, 864

Smith, H. P., 116, 172, 209, 228, 238, 240

Smith, J. A., 368

Smith, J. Denham, 808

Smith, J. Pye, 319, 394

Smith, Lucius E., 843

Smith, Philip, 532

Smith, R. B., 427

Smith, R. Payne, 135, 172, 239

Smith, R. T., 98, 113, 502, 503, 509, 642

Smith, T. T., 841

Smith, Thornley, 48

Smith, W. Robertson, 134, 171, 221, 275, 318.

Smith, William, 118, 147

Smyth, Newman, 13, 30, 37, 62, 63, 65, 122, 265, 271, 289, 291, 296, 302, 304, 335, 402, 448, 591, 657, 784, 987, 1019, 1022, 1039, 1046

Smyth, Thomas, 477, 479, 480, 483

Snodgrass, W. D., 881

Society of Biblical Archæology, 408

Socinus, Faustus, 47, 284, 329, 729

Socinus, Laelius, 47, 729

Socrates, 111, 112, 143, 177, 183, 505, 653, 989.

“Solar Hieroglyphics,”, 344

Solly, Thomas, 276, 545

Solon, 57

Sophocles, 57, 141, 144, 469, 540

Sophocles, E. A., 933

Smith, Robert, 128, 524, 705

Southall, James C., 529

Southampton, Bishop of, 119, 130, 432

Southey, Robert, 32, 996

Spear, Samuel T., 736

Spectator, London, 170, 399

Spencer, Herbert, 7, 8, 9, 10, 22, 29, 43, 57, 63, 73, 74, 94, 96, 98, 187, 223, 245, 251, 294, 301, 331, 416, 426, 438, 508, 528, 532, 566, 722, 904.

Spencer, John, 722

Spencer, Otto, 251

Spenser, Edmund, 257, 463

Spilsbury, J., 903, 949

Spinoza, Benedict de, 9, 30, 43, 55, 86, 94, 103, 244, 287, 415, 559, 563, 682, 834.

Splittgerber, F., 998, 1023

Spurgeon, Charles H., 17, 27, 28, 247, 364, 369, 458, 589, 752, 813, 918, 920, 975, 976.

Squier, Miles P., 820, 823

Stählin, Leonhard, 6

Staël, Madame de, 23

Stahl, F. J., 636, 723

Stalker, James, 691

Stallo, J. B., 91, 397

Stanley, A. P., 35, 193, 227, 230, 239, 242, 427, 691, 888, 910, 936, 940, 946, 957, 966

Stanley, Henry M., 427, 430

Stanley, Hiram M., 278

Stapfer, J. F., 20, 619

Starbuck, E. D., 812

Starkie, Thomas, 128, 141, 144, 174

Statement of Doctrine of Presbyterian Church in America, A Short, 790

Staupitz, Johann, 556

Stead, Herbert, 889

Stearns, L. F., 5, 28, 33, 68, 125, 130, 140, 635, 637, 771.

Steffens, H., 1002

Stephen, J. F., 656

Stephen, Leslie, 114, 596

Sterrett, J. M., 20, 21, 23, 101, 407, 624

Steudel, J. C. F., 41

Stevens, G. B., 31, 270, 296, 525, 579, 609, 623, 738, 848, 974, 982, 1016.

Stevens, W. A., 138, 149, 157, 294, 485, 569, 572, 623, 836, 853, 936, 993, 1005, 1008.

Stevenson, R. L., 643

Stewart, Dugald, 285, 427, 571

Stewart, J. W. A., 21, 261, 339, 795, 839, 997.

Stirling, J. H., 100, 176, 389

Stirling, John, 40

Stone, G. M., 940

Storr, G. C., 46

Storrs, Emory, 1055

Storrs, R. S., 19, 889

Story, W. W., 36

Stourdza, A. de, 937

Stout, G. F., 43, 295, 1003

Stowe, Calvin E., 205

Straffen, G. M., 560

Strauss, D. F., 46, 57, 131, 135, 155, 156, 349, 405, 407, 460, 523, 547, 708, 990.

Stoops, J. D., 571

Strong, Augustus H., 3, 5, 10, 25, 29, 35, 38, 39, 40, 45, 46, 53, 95, 97, 106, 110, 117, 118, 123, 138, 140, 163, 164, 176, 193, 220, 221, 252, 259, 262, 264, 268, 275, 277, 287, 294, 297, 311, 340, 350, 356, 358, 362, 389, 440, 501, 504, 520, 560, 569, 572, 596, 634, 644, 646, 651, 674, 681, 683, 692, 693, 716, 762, 763, 768, 785, 799, 802, 804, 808, 812, 848, 899, 908, 914, 918, 924, 926, 942, 943, 977, 980, 1001, 1006, 1009, 1044.

Strong, Charles A., 97, 98, 281

Strong, John H., 472

Stroud, William, 675, 731

Stuart, Moses, 327, 328, 602, 615, 931, 933, 937, 956, 1003, 1009.

Studien und Kritiken, 75, 747, 792

Sully, James, 488

Sumner, Charles, 409

Sumner, J. B., 783

Sunday School Times, 122, 292, 301, 468, 498, 502, 523, 549, 574, 589, 650, 782, 852, 1018.

“Supernatural Religion,” 130, 151, 158

Swayne, W. S., 315, 699

Swedenborg, Emmanuel, 32, 207, 251, 383, 386, 1041.

Swift, Jonathan, 405

Symington, William, 761, 773, 775

Tacitus, 191, 192, 442, 487, 569, 989

Taine, H. A., 581

Talbot, Samson, 39, 94, 98, 301, 302, 508, 694.

Talleyrand, Prince de, 176

Talmage, T. DeW., 464

Talmud, 282, 902

Tatian, 151, 383

Taylor, Bayard, 525

Taylor, D. T., 1015

Taylor, Father Edward T., 453

Taylor, Herbert, 403

Taylor, Isaac, 382, 422, 440, 526

Taylor, Jeremy, 352, 651

Taylor, John, 416, 602

Taylor, John M., 396

Taylor, N. W., 39, 48, 126, 295, 299, 351, 367, 420, 535, 567, 579, 607, 608, 783, 817, 853.

Taylor, W. M., 852

Taylor, W. R., 889

“Teaching of the Twelve, The,”, 159, 311, 410, 892, 906, 937, 938.

Temple, Frederick, 11, 59, 77, 115, 118, 474

Ten Broeke, James, 45, 184, 414

Tennyson, Alfred, 3, 8, 37, 57, 62, 65, 245, 252, 253, 256, 259, 276, 280, 284, 294, 301, 383, 400, 413, 424, 443, 444, 467, 489, 509, 515, 520, 525, 528, 571, 577, 581, 633, 653, 659, 679, 711, 772, 799, 804, 806, 982, 986, 991, 1039, 1051.

Terence, 698

Tertullian, 34, 146, 150, 152, 159, 191, 493, 599, 619, 620, 665, 783, 894, 936, 937, 953, 998, 1001.

Teulon, J. S., 896

Thackeray, W. M., 151, 575

Thatcher, O. J., 929

Thayer, J. H., 150, 152, 205, 228, 306, 717, 933.

“Theodosia Ernest,”, 980

Theodoret, 319, 796

Theological Eclectic, 160, 739

Theophilus, 147, 319, 998

Thirlwall, Connop, 205

Tholuck, F. A. G., 33, 46, 56, 68, 132, 205, 260, 275, 307, 379, 440, 485, 576, 578, 666.

Thomas à Kempis, 24, 32, 190, 556

Thomas, B. D., 36

Thomas, J. B., 653

Thomasius, G., 46, 50, 51, 245, 249, 257, 261, 263, 270, 273, 274, 288, 297, 315, 328, 338, 342, 349, 487, 514, 527, 556, 579, 622, 647, 668, 678, 683, 690, 701, 750, 761, 808, 868.

Thompson, Chief Justice (Pennsylvania), 581

Thompson, Joseph D., 340, 651

Thompson, R. A., 81, 87

Thompson, R. E., 237, 473

Thomson, J. Radford, 405

Thomson, Archbishop William, 66, 744

Thomson, William, 771

Thomson, William, Lord Kelvin, 36, 473

Thoreau, H. D., 982

Thornton, W. S., 128, 439, 654

Thornwell, James H., 2, 49, 303, 600, 616, 618, 621, 631, 644, 647, 648, 834.

Thucydides, 144

Tiele, C. P., 995

Tillotson, John, 808

Tindal, Matthew, 414

Tischendorf, Constantinus, 142, 915

Titchener, E. B., 43

Titcomb, J. H., 177

Todd, J. H., 1009

Töllner, J. G., 576

Tophel, G., 571

Toplady, A. M., 369

Townsend, W. J., 45

Toy, C. H., 235, 931

Tract No. 357, American Tract Society, 840

Tracy, Frederick, 43

Treffrey, R., 343

Tregelles, S. P., 147, 915

Trench, R. C., 24, 120, 294, 432, 436, 447, 456, 462, 588, 680, 808, 892, 936, 983.

Trendelenburg, F. A., 62

Trent, Canons and Decrees of the Council of, 521, 854

Trumbull, H. Clay, 723

Tulloch, John, 6, 53, 77, 96, 379, 384, 405, 546, 563.

Turnbull, Robert, 66

Turner, G. L., 126, 1002

Turner, J. M. W., 143

Turretin, F., 46, 356, 491, 612, 613, 614, 644, 652, 686, 773, 779.

Twesten, A. D. C., 22, 28, 31, 46, 328, 338, 348, 350, 444.

Tyerman, L., 972

Tyler, Bennet, 358, 359, 360, 364, 367, 567, 579, 608, 644, 783, 796, 814, 817, 818.

Tyler, C. M., 57

Tyler, W. S., 155, 276, 352, 442, 526, 679, 723, 796, 1046.

Tylor, E. B., 58, 477, 480, 528, 529, 530

Tyndall, John, 14, 60, 83, 94, 96, 252, 311, 433.

Tyng, S. H., 744

Ueberweg, Friedrich, 36

Uhlhorn, Gerhard, 162, 989

Ullmann, K., 4, 189, 203, 678, 747

Ulpian, 535

Ulrici, H., 53, 58, 93, 368

“Unseen Universe, The,”, 374, 379, 1023

Upham, L. C., 32, 439, 808

Upton, C. B., 22, 54, 73, 94, 385, 393, 413, 415, 435, 468, 505, 512, 834, 987.

Urban II., 192

Ursinus, Z., 50

Ussher, James, 224

Valentinus, 151, 160, 378, 670

Valerius Maximus, 989

Van Dyke, Henry, 236

Vaniçek, Alois, 20

Van Oosterzee, J. J., 5, 20, 22, 23, 42, 51, 66, 72, 311, 460, 462, 514, 523, 555, 556, 581, 593, 608, 651, 668, 696, 706, 709, 710, 773, 776, 790, 875, 886.

Vatke, J. K. W., 155

Vaughan, C. J., 781

Vaughan, Henry, 276, 489

Vaughan, R. A., 33, 207

Vauvenargues, 40

Vedas, 56

Vedder, H. C., 887, 890, 894, 899, 957, 973.

Veitch, John, 97, 380

Venn, J., 849

Vincent, Marvin R., 133

Vinci, Leonardo da, 190

Vinet, Alexander, 38, 125, 267

Virchow, Rudolph, 471

Virgil, 57, 176, 400, 526, 615, 698, 723

Vischer, E., 152

Vitringa, Campegius, 1009, 1014

Volkmar, Gustav, 165

Voltaire, 57, 77, 462

Vos, Geerhardus, 263

Waffle, A. E., 407, 410, 754

Wagner, ——, 480

Wagner, Richard, 512

Walch, J. G., 954

Waldegrave, L., 1014

Walden, Treadwell, 833

Walker, G. L., 952

Walker, J. B., 151, 317, 668, 820

Walker, W. L., 316, 349

Wall, William, 959, 978

Wallace, A. R., 99, 402, 403, 412, 413, 470, 471, 473, 528, 632.

Wallace, Henry, 725

Walton, Isaak, 192

Ward, James, 110, 124, 534

Ward, Clara E., 263

Ward, Mrs. Humphrey, 568, 580, 633

Ward, Lydia A. Coonley, 596

Ward, Wilfrid, 841

Wardlaw, Ralph, 1, 135, 269, 374, 741, 773, 784, 790, 820.

Warfield, B. B., 735, 782

Warner, Charles Dudley, 229

Warren, H. W., 796

Warren, I. P., 1005, 1009

Warren, W. F., 532

Watchman, The, 425, 907

Waterland, Daniel, 856

Watkins, H. W., 34, 152

Watson, John, 58

Watson, John (Ian McLaren), 19, 42, 237, 369, 439, 788.

Watson, Richard, 48, 343, 350, 358, 404, 593, 602, 934.

Watson, William, 35, 417, 420

Watts, Isaac, 288, 688, 759

Watts, J. F., 508

Watts, Robert, 170, 172, 216, 218, 229, 352, 735, 765, 776.

Wayland, Francis, 301, 504, 533, 892, 897, 903, 905, 917, 924, 929, 938, 946, 951, 952, 956.

Webb, C. C. J., 104, 253

Weber, F. A., 294, 726

Webster, Daniel, 815, 1056

Webster, H. E., 262

Webster, W., 761

Wedgwood, J., 32

Wegscheider, J. A. L., 46

Weigel, Valentine, 800

Weismann, A., 229, 466, 470, 497, 530, 558, 590, 631, 650, 992.

Weiss, Bernhard, 68, 149, 157, 160, 174, 343, 579, 798.

Weiss, ——, 1015

Weisse, C. H., 660

Wellhausen, Julius, 171, 526

Welling, J. C., 927

Wellington, Duke of, 506

Wendelius, 827

Wendt, H. H., 223, 262, 321, 379, 446, 448, 475, 517, 546, 661, 721, 729, 743, 799, 830, 936, 1006.

Wenley, R. M., 38

Wessel, John, 752

Wesley, Charles, 33, 368, 692

Wesley, John, 33, 48, 368, 369, 443, 602, 603, 816, 877, 878, 920, 972, 984, 1043.

West, Nathaniel, 131

Westcott, B. F., 21, 122, 139, 147, 149, 152, 153, 156, 160, 233, 256, 306, 311, 312, 320, 336, 341, 342, 424, 495, 678, 680, 709, 722, 723, 727, 731, 760, 807, 873, 900, 915, 924, 934, 1012, 1046.

Westermarck, E. A., 530

Westervelt, Z. F., 216

Westminster Catechism, 52, 664, 957

Westminster Confession, 145, 599, 613, 643, 779, 790, 887, 937.

Weston, Henry G., 930, 959

Wette, De, see De Wette, W. M. L.

Wetzer und Welte, 572

Wharton, Edith, 905

Wharton, Francis, 656

Whately, Richard, 39, 62, 66, 74, 128,143, 174, 444, 528, 783, 913, 1003, 1015, 1052.

Whedon, D. D., 48, 262, 273, 286, 354, 362, 520, 559, 602, 603, 604, 606, 780, 1041.

Whewell, William, 2, 74, 77, 500

Whitby, Daniel, 602, 1014

White, Blanco, 37, 570, 1041

White, Edward, 1037

Whitefield, George, 368, 835

Whitehouse, Owen C., 461

Whitman, Walt, 567

Whitney, Adeline D. T., 439

Whitney, William D., 185, 217, 479

Whiton, J. M., 119, 208, 297, 305, 334, 336, 342, 343, 348, 413, 516, 542, 633, 680, 684, 699, 743, 772, 850, 1001, 1037, 1046.

Whittier, John G., 369, 678, 765, 984, 996, 1041, 1042.

Wicksteed, P. H., 277

Wieseler, Karl, 144

Wiggers, G. F., 597, 644

Wilberforce, R. I., 671, 679, 680, 693, 696, 697, 698, 969.

Wilberforce, Samuel, 472, 830

Wilder, Burt G., 470

Wilkin, G. F., 591, 988

Wilkinson, W. C., 40, 182, 197, 294, 398, 641, 957, 980.

Wilkinson, W. F., 761

Wilkinson, W. F., 95

Willard, Frances E., 918, 978

William III, 512

William of Occam, 45, 244, 298, 299, 909

Williams, A. P., 980

Williams, ——, 918

Williams, Leighton, 208, 890

Williams, M. Monier, 183, 352, 382

Williams, N. M., 577

Williams, Roger, 369, 949

Williams, Rowland, 100

Williams, W., 790

Willis, N. P., 570

Willmarth, J. W., 948, 1023

Wilson, C. T., 915

Wilson, J. M., 719

Wilson, Woodrow, 2

Winchell, Alexander, 476

Windelband, Wilhelm, 379

Winer, G. B., 523, 717

Winslow, Edward, 227

Withrow, J. L., 914

Witsius, H., 46, 50

Wörter, Friedrich, 598

Wollaston, William, 361

Wood, N. E., 942

Wood, N. R., 381

Wood, W. C., 410

Woods, F. H., 171

Woods, Leonard, 48, 49, 268, 608, 773, 826, 828, 836, 881, 886, 1015.

Woolman, John, 760

Woolsey, T. D., 229, 741, 943, 1045

Wordsworth, C., 68, 441, 458, 622

Wordsworth, William, 30, 39, 58, 59, 103, 252, 380, 406, 441, 489, 501, 568, 576, 599, 958, 991, 1022.

Wortman, J. L., 478

Wotton, Henry, 523

Wright, Charles H. H., 167, 405, 476

Wright, Chauncey, 76, 428

Wright, G. F., 130, 154, 224, 225, 357, 432, 469, 471, 478, 708, 1040, 1043, 1045.

Wright, T. H., 120, 454, 456

Wrightnour, J. S., 214, 667, 699, 764

Wu Ting Fang, 180

Wünsche, Aug. de, 726

Wundt, Wilhelm, 43, 281, 505

Wuttke, Adolph, 62, 179, 182, 184, 185, 302, 516, 539, 581.

Wynne, F. H., 154, 159

Xenophon, 143, 148, 941

Young, Edward, 296, 557

Young, John, 189, 190, 367, 728, 734

Zahn, ——, 278

Zahn, A., 735

Zahn, Th., 707, 735

Zeller, Edward, 38, 512

Zeno, 184

Zinzendorf, Count N. L., 900

Zöckler, Otto, 42, 225, 377, 397, 474, 478, 482, 514.

Zoroaster, 382

Zwingle, Ulrich, 45, 237, 621, 903, 957

Index Of Scripture Texts.

Genesis.

1: — 35.

1:1 — 309, 326, 333.

1:2 — 68, 134, 223, 287, 316, 318, 324, 326, 339, 378, 446.

1:1‐3 — 286.

1:11 — 418.

1:24 — 465.

1:26, — 318, 524.

1:26, 27 — 514, 991.

1:27 — 465.

1:27, 28 — 476, 494.

1:27‐31 — 490.

1:31 — 450, 488, 514, 521.

2:2 — 412, 494.

2:3 — 408.

2:4 — 395.

2:7 — 197, 198, 340, 465, 469, 494, 523, 550, 991.

2:7, 22 — 476.

2:8 — 999.

2:9 — 526, 527.

2:16 — 524.