proposed to found upon the words of Scripture. I have argued on the
hypothesis that for this purpose the Scriptures are trustworthy and
sufficient, and I have admitted that we {118} can know nothing for
certain concerning our immortality apart from the declared will of "Him
who alone hath immortality" (1 Tim. vi. 16). Accordingly, Scripture
must be consulted in order to learn what God has willed respecting the
destiny of man. The principal result of this inquiry is, that by the
will of God righteousness and salvation are so inseparably connected
that only as being personally righteous can man be saved and partake of
immortality. The question, therefore, as to the immortality of all men
resolves itself into inquiring whether, and by what means, all men are
made righteous. Arguments relating to this inquiry may be said to
constitute the whole of this Essay. I am prepared to expect that it
will be objected to these arguments that they are _new_, and on this
account that the conclusions drawn from them are not _true_. I admit
the validity of this inference if the arguments and conclusions are
really new, but I maintain that in so far as they are founded upon, and
correctly supported by, Scripture, they cannot be new, because we must
not suppose that the Scriptural doctrine of man's salvation was not
fully understood before these days--for instance, in the days of
primitive Christianity. As the objection on the ground of newness
cannot be sustained, the only course left to the objector is to examine
the arguments, for the purpose of ascertaining whether they are sound
and strictly Scriptural.
{119}
I think, however, it is possible that Scriptural doctrine, as taught
originally by prophets, apostles, and apostolic men, may have become so
obscured and mixed up with human traditions and accretions, that
bringing it again to light would appear like promulgating new doctrine.
This remark leads me to state on what authorities I have chiefly relied
in the composition of this Essay. I may say at once that my views have
been determined for the most part by long study of St. Paul's Epistle
to the Romans, and the Apocalypse of the Apostle John. I was not,
however, able to accept St. Paul's Epistle as it is translated in the
Authorized Version, nor could I agree with any commentary upon it that
had come before me. For these reasons I published a revised
Translation, with Introduction and Notes (Deighton, Bell, & Co., 1871),
which may, perhaps, claim consideration, if on no other ground, because
it is the production of a mind not unacquainted with classical studies,
but trained especially by mathematics and the pursuit of physical
science for inquiring respecting the method and laws of divine
operation. I have stated in the preface to that work (p. x.) the
particular bearing which, as it seemed to me, such studies have on the
interpretation of St. Paul's Epistle. Under the influence of the same
mental training, I was induced long since to direct my attention
towards the interpretation of the Apocalypse, and I purpose {120}
shortly, if God be willing, to publish the fruits of my researches.
Any reader of this Essay will perceive that it contains much which
depends on views which I entertain respecting the general scheme and
the symbolism of the Apocalypse.
With respect to the interpretation of symbolical Scripture, I have not
abstained from having recourse to books which, although they are not
included in the Canon of Scripture, are specially adapted to reveal
principles on which the prophetical and symbolical parts of Canonical
Scripture may be interpreted. I refer to three books in particular,
the fourth Book of Esdras, the Epistle of Barnabas, and the Shepherd of
Hermas. There is historic evidence that these books were largely made
use of in the days of primitive Christianity. The first has obtained
an honourable place in the Articles of the Church of England, owing, no
doubt, to the traditional influence which the Church of Rome still had
at the time of the Reformation. In the midst of much error and
superstition pervading that Church, she faithfully performed the part
of keeper of the ancient sacred writings, and to her we are indebted
for the preservation for ecclesiastical use of that most instructive
book, although at the Council of Trent it was not admitted into the
Romish Canon. The other two books above mentioned were long regarded
by the Primitive Church as being useful for instruction in doctrine,
and of {121} authority little less than that of Scripture; in
attestation of which assertion it may be stated that the Codex
Sinaiticus contains the whole of the Epistle of Barnabas, and a portion
of the Shepherd of Hermas, although no other early Christian writings
are in the same manner associated with the Canonical Books.
In drawing inferences from the above sources of information, I have
endeavoured to keep closely to the rules of induction which have
conducted to such signal discoveries in Natural Philosophy, and to
refrain from accepting any inference which the Scriptural data did not
justify. The modern advances in physical science, which have shown in
what path we must proceed in order to reach a knowledge of God's works,
indicate, it may be presumed, that an analogous method is to be pursued
in order to gain a knowledge of His word. But it will, perhaps, be
said, that if the knowledge of what is revealed in Scripture be
obtainable only by means such as those which have been exemplified in
this Essay, the considerations that must be entered into are so remote
from common apprehension, that but very few can be supposed to be
endowed with capacity for understanding them. This, it must be
admitted, is actually the case, and, besides, is in conformity with the
arbitrament according to which God grants to an elected few gifts and
graces which He withholds from the many.
Yet it seems to be the will of God to vouchsafe at {122} certain times
and places, and among certain peoples, a more than ordinary measure of
knowledge; and perhaps we shall not err in believing that the prophecy
in the Book of Daniel, "Many shall run to and fro, and knowledge shall
be increased" (xii. 4), is being fulfilled in our time and nation.
There is also a remarkable passage in the Apocalypse, which seems to
reveal that before "the time of the end" (Dan. xii. 4), the gospel in
its most comprehensive sense will be preached among all nations: "And I
saw another angel flying in mid-heaven, having the [oe]onian gospel
[i.e. the gospel pertaining to the future age] to preach to those that
dwell upon the earth, and to every nation and tribe and tongue and
people, saying with a loud voice, Fear God, and give Him glory because
the hour of His judgment is come: and worship Him who made the heaven,
and the earth, and the sea, and fountains of waters" (Rev. xiv. 6, 7).
I cannot forbear noticing the coincidence of the plain meaning of the
words of this prophecy with the views advocated in this Essay: first,
in respect to calling the gospel "[oe]onian" and thus asserting its
applicability to the future age; next, in its announcement of the
gospel in connection with the advent of "the hour of judgment;" and,
lastly, in the loud call the angel makes to the dwellers on earth to
give glory and worship to the Creator of heaven, earth, sea, and the
fountains of waters.
{123}
But the dulness of hearers and incapacity to understand the doctrine of
Scripture are not the only obstacles those will have to contend against
who undertake to preach "the [oe]onian gospel." There are the
interests and attractions of the present world, which, since the love
of them is necessarily disturbed by the announcement that the world to
come offers what is much more to be desired, operate, sometimes it may
be in a manner which is not suspected, in hardening the heart against
listening to and receiving that gospel. I think that in this way only
can it be accounted for that the passages of Scripture which
unequivocally declare the salvation of all men are comparatively
unattended to, whilst belief is generally expressed in those supposed
to be of opposite import. I am apprehensive that on the same accounts
the arguments by which I have endeavoured to show that the latter
passages admit of being interpreted consistently with the others, will
receive little attention.
There exists, moreover, in the present day so long-standing and so
general an inability to discern the inner and true sense of Scripture,
"the letter which killeth" having been preferred to "the spirit which
maketh alive," that it has become a matter of much difficulty to
comprehend and explain the terms in which the gospel in its entirety is
therein proclaimed, and either to give, or to receive, instruction
which may conduce to an intelligent acceptance of it. {124} In
addition to which there prevails a tendency to rely on traditional and
formal doctrine, and to assign to it an authority co-ordinate with that
of Scripture, although as having had its origin at times when primitive
faith and knowledge had in great measure declined, and "the mystery of
iniquity" was already working, it cannot but be mixed with a human
element of untruth. This tendency, which appears to be attributable to
a consciousness of inability to form an independent judgment of the
truths of Scripture, operates at present in creating a prejudice
against all attempts to go beyond the boundaries by which Scriptural
knowledge is assumed to be circumscribed. Nevertheless, regarding it
as a duty to employ the opportunities and the ability which God has
given me in making such an attempt, I have endeavoured to place the
doctrine of the salvation and immortality of all men on a Scriptural
basis, and I have now only to ask for an unprejudiced consideration of
the arguments I have adduced for that purpose.
[1] See the notes to Rom. v. 12-20, given in pp. 36-38 of my
"Translation of St. Paul's Epistle to the Romans" (Cambridge: Deighton
and Co, 1871).
[2] The treatise referred to is entitled "De Faturâ, Bestauratione,"
and the passage cited is very near the end of it. This treatise is an
appendix to another, the title of which is "De Statu Mortuorum et
Resurgentium."
[3] So far this explanation of Mark ix. 44 is the same as that which I
have given in a letter to the editor of the _Clerical Journal_, which
is inserted in the number for June 5, 1862 (p. 526).
{125}
APPENDIX.
I have allowed to stand in the Essay (pp. 76-81) the views I held at
the time it was composed respecting the interpretation of Matt. xxv.
46, because I considered that these views, although in certain respects
they are inconsistent with those I maintain in this Appendix, might
contribute, by comparison with the latter, towards an understanding of
the passage. The interpretation which, after long consideration, I
have finally adopted, was first published in two letters, contained
under the head of "Correspondence," in the numbers of the _Guardian_
for December 27, 1877, and January 16, 1878. With the view of offering
some additional arguments in support of that interpretation, and making
it more generally intelligible, I propose to begin with producing _in
extenso_ the two letters referred to.
"ETERNAL PUNISHMENT.
"Sir,
"After reading attentively the letters of your correspondents to which
the sermon of Dr. Farrar has given occasion, it appeared to me that
some views in addition to those which have hitherto been proposed, and
in certain respects controverting them, may be worthy of consideration.
I beg, {126} therefore, to be allowed space for making the following
remarks:--
"We are taught in the Scriptures that hereafter there will be a new
constitution of the universe, 'new heavens and a new earth wherein
dwelleth righteousness' (2 Peter iii. 13), and that in this perfect
social state 'there shall be no more death, neither sorrow, nor crying,
neither shall there be any more pain' (Rev. xxi. 4). To reconcile this
revelation, so intelligible and so comprehensive, with the meaning of
passages which seem to say that the punishment of the wicked will be
'endless,' presents a very great difficulty. We are not at liberty in
such cases to accept some parts of Scripture and reject others in order
to get rid of the difficulty, but must believe that the truth, if it
should be reached, will establish the consistency of all, and that
seeming contradictions are only due to our ignorance. I propose for
consideration the following solution of the above-stated difficulty:--
"Jesus Christ in his ministration on earth said, in the course of
giving instruction to his _disciples_ (Matt. xxiv. 3), 'These [on the
left hand] shall go into eternal punishment, and the righteous into
eternal life' (Matt. xxv. 46). Considering that in all he said and did
he had in view his Father's purpose of making the spirits of men meet
for immortality, it may be asked, In what way was such teaching
contributory to this end? May we not conclude from our Lord's words,
apart from all other inferences, that eternal life is necessarily
preceded by righteousness, and eternal punishment is as necessarily
consequent upon sin, and that the knowledge of these divine decrees
contributes to the formation of spirits for the life to come? This
inference might be accepted as abstractedly true; but then the question
arises, What is meant by _duration_ as signified by the word 'eternal'?
It should be remarked that in the statement of the doctrine I have
employed the word 'necessarily' in a sense that is not unusual, and is
generally thought to be intelligible. But it is to be taken into
account that no such use of the term occurs in Scripture, where, in
fact, it would be wholly {127} incongruous. The reason of this is that
the Scriptures contain no abstract truths which are not expressed, or
expressible, in terms understood from the facts and conditions of human
experience. This may especially be said of the discourses of our Lord,
in consequence of which they are much misunderstood by the many who are
incapable of discerning the spiritual through the literal, who, as he
said, 'have eyes and see not, and ears and hear not.' Assuming,
therefore, that there is truth in speaking of righteousness and life as
being _necessarily_ connected, as also of sin and punishment as being
in like manner connected, we have to inquire in what way these abstract
truths are expressed in the language of Scripture. I venture to make
answer that this is done by its recognition of a special faculty we are
all conscious of possessing, that of thinking and speaking of time (and
space also) as indefinitely extended. (The mathematician knows that
without the supposition, whether as to greatness or smallness, of _ad
libitum_ extent of space and time, he is unable to conduct his
reasoning.) On this principle Scripture speaks of duration through
'ages, and ages,' because by such emphatic reference to our capacity
for thinking of unlimited duration, the anterior necessity of certain
abstract truths, as especially the being and attributes of Deity, and
the characters of divine judgment, is expressed in terms drawn from
common thought and experience.
"But the omnipotent Creator, who, for purposes towards us, made time
and space to be what we perceive them to be, has also the power to
change or _unmake_ them. If it were not so, there would be a power
above that of the Creator, which is impossible. The difficulty
concerning the duration of future punishment appears to be attributable
to a preconception tacitly, perhaps unconsciously, entertained by most
persons that time and space have an independent existence, although the
teaching of Scripture is directly opposed to this view. St. Paul
speaks of 'height' and 'depth' as of things _created_ (Rom. viii. 39);
St. Peter has, 'One day is with the Lord as a thousand years, and a
thousand years as one day' (2 Epist. iii. 8); and in {128} Rev. x. 6 it
is expressly said that when the scheme of redemption is finished 'time
shall be no more.' The foregoing argument suffices, I think, to show
that 'endless' and eternal are not convertible terms, for the special
reason that the latter is significant of time as being derived from
_[oe]tas_, whereas the other has _per se_ no necessary relation to
time. (For the same etymological reason I consider 'eternal' to be
preferable to 'ever-lasting.') I cannot forbear adverting here to a
serious misstatement, as it seems to me, in Mr. Churton's letter in the
Guardian of December 12 (p. 1714). He says that the teaching of Holy
Scripture as to the matter of _duration_, is precisely the same with
respect to eternal life and eternal death, having apparently overlooked
the remarkable expression in Heb. vii. 16, 'indissoluble life' (_zôês
akatalytou_), in which endlessness is signified by an epithet not
explicitly indicative of time. No such epithet is applied in Scripture
to future punishment. This difference is of great importance when
taken with reference to the declaration in Scripture that time itself
has an end.
"It would certainly appear that the apostle Paul did not teach that the
future punishment of the wicked will be endless; otherwise, how could
he have written, 'God is the Saviour of all men, specially of those
that believe' (1 Tim. iv. 10)? Is not this to assert that all are
saved in the same sense that some who believe are saved, although there
may be difference as to the order or mode of the salvation? We know
that in the present age faith avails to save if it rests on the
assurance given by the suffering and death of Jesus Christ that by
passing through the same gate of suffering we are prepared to enter
into life; for such faith yields the fruit of patience and
righteousness. But _in the age to come_ there is neither faith, nor
repentance, nor _probation_, but 'a certain fearful looking for of
judgment and fiery indignation' (Heb. x. 27). The appointed Judge is
the Son of man, who, having suffered an unjust and painful death at the
hands of sinful men, is entitled to execute the vengeance on sinners.
All men are judged; but the elect, {129} who have been sealed by faith
and good works, escape condemnation, and are those that are 'specially'
saved. The rest are condemned to undergo _the second death_. This is
that 'threefold woe' and 'great tribulation' so plainly foretold in
Scripture. It was by these 'terrors of the Lord' that St. Paul sought
to 'persuade' men, and not, as it would seem, by saying that the misery
will be without end. As matter of experience, the preaching of this
hopeless destiny does not deter from sin, but only makes sad tender
spirits whom God has not made sad. Why should we not rather believe
that the purpose of avenging justice is fulfilled when that great and
final tribulation (Mark xiii. 19) has availed, in virtue of the
suffering whereby the Son of God 'consecrated' the way to life, for the
_purification_ and salvation of the condemned, seeing that even saints
and martyrs have need to be purified by suffering (see Dan. xii. 10)?
This view reconciles all apparent contradictions, and accords with the
gospel declared in Rev. xxi. In making the foregoing statements I have
necessarily tried to be brief; but I hope, ere long, to be able to
publish a justification of them by arguments drawn at greater length
from Scripture.
"Cambridge, December 21, 1877."
"ETERNAL LIFE.
"After the publication of my letter in the _Guardian_ of December 27
(p. 1786), I received from various quarters interrogations and
arguments, which led me to see that there was an omission in one part
of my reasoning, by supplying which the whole of the argument might be
made much more complete. In particular, it was maintained by my
correspondents, I admit quite logically, that if eternal punishment in
Matt. xxv. 4:6 could be taken to mean punishment which has an end, by
parity of reasoning 'eternal life' must there mean life which has an
end. As I find that the same argument has been adduced in the
correspondence of the _Guardian_, I hope I may {130} be allowed,
notwithstanding the length to which the discussion of the subject has
gone, the opportunity of a supplementary letter for showing how, by
rectifying the above-mentioned defect, the views I have proposed meet
this difficulty.
"In the Scriptures definite mention is made of only two ages, the
present age and the future age, or, in other words, 'this world and the
world to come' (Matt. xii. 32). The plural ages (_aiônes_) and 'ages
of ages' are expressions to which we can by no mental effort attach a
definite signification, and consequently, as I endeavoured to show in
my former letter, they admit of various abstract applications. As in
the present age, so in the age to come, there is a _succession_ of
events which take place under conditions of time. These events have
received comparatively but small attention in the theology of the
present day, apparently because it is not generally seen that they are
spoken of much more largely by the prophets of the Old Testament than
in the New Testament, in which it is assumed that the old prophets are
understood; and again, because the epitome given in the Book of
Revelation (see Rev. x. 7) of the communications vouchsafed to the
prophets is expressed in symbols which we find it hard to interpret.
There are, however, passages in the New Testament which expressly make
known the relation of deeds and events of the present age to those of
the age to come; as especially our Lord's discourse 'as he sat on the
Mount of Olives,' and the apostles 'Peter and James and John and
Andrew' asked Him privately to tell them what would be the sign of his
coming, and of _the end of the world_ (_tês synteleias tou aiônos_).
There is also that remarkable passage in which St. Matthew records that
Jesus said to Peter, '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
on twelve thrones, judging the twelve tribes of Israel.' The number
'twelve' in Scripture symbolism always signifies 'election;' the judges
may be presumed to be of the order of prophets and apostles--the elect
of the elect--and the twelve tribes of Israel the whole number of the
elect (see Rev. vii. 4-8). Now, these {131} twelve times twelve
thousand, symbolizing the complete number of the redeemed of every age
and nation, are 'the firstfruits unto God and to the Lamb,' and being
made perfect by suffering and judgment, farther on in the events of
that age 'follow the Lamb whithersoever he goeth,' and together with
him execute the final judgment on the whole world (Rev. xix. 14),
inclusive even of the judgment on Satan and his angels. This doctrine
seems to have been generally taught in the days of the apostles,
inasmuch as St. Paul writes to the Corinthians (1 Epist. vi. 2, 3),
'Know ye not that the saints shall judge the world?' 'Know ye not that
we shall judge angels?' Even in the Psalms we read, 'This honour have
all His saints' (see Psalm cxlix. 6-9).
"On these premises, it seems to me, the following argument may be
founded relative to the interpretation of Matt. xxv. 46. In that
chapter the _separation_ between the sheep and the goats is spoken of
as initiatory to the general judgment, and the chapter closes with an
exposition of the principles on which the judgment is conducted as
regards both the one class and the other. The details and the
processes of the judgment, together with its _results_, are to be
sought for in the writings of the prophets and in the Book of
Revelation. Now, when account is taken of all events of that future
life, it may be said, I think, with truth, that the righteous who live
and act in it throughout, when that life begins enter into 'eternal
life,' the word 'eternal' being applicable because that age has a
time-limit. _This_ eternal life, the mention of which was omitted in
the former letter, merges into endless, or indissoluble, life, when
time is no more, and words expressive of time cease to have
application. In an analogous manner the unrighteous may be said to go
into 'eternal punishment' when they enter upon the experience of the
future age, the limit of the effects of the judgment and punishment
which they are doomed to undergo being a 'second death.' However great
and terrible may be the woe and tribulation attendant on that event, we
know as matter of experience of life at present, that death, of itself,
is but a passage into another state of existence. We have, {132}
therefore, no right to affirm that after the effects of judgment and
punishment are accomplished, the second death is not a transition into
that state of things in the new heavens and new earth which is
described in Rev. xxi. Rather, may we not conclude that eternal life
and eternal punishment terminate alike with the end of time, and that
in the consummation of all things both are merged in indissoluble life,
that God may be all in all? This conclusion appears to meet the
difficulty stated at the beginning of this letter.
"I take this opportunity for expressing my approval of the arrangement
of the New Lectionary, by which chapters of the Book of Revelation are
now read more frequently than formerly before the people, this portion
of Scripture being indispensable for communicating to them the doctrine
of Jesus Christ in all its integrity.
"Cambridge, January 12,1878."