The Destiny of the Soul Part 36

21 Ibid. pp. 575, 207.

22 John vi. 57.

23 John i. 4.

24 Philo, vol. i. p. 121.

25 John i. 18.

26 Philo, vol. i. pp. 427, 560.

27 John vi. 27.

28 Philo, vol. ii. p. 606.

29 1 John iii. 5.

30 Philo, vol. i. p. 562.

be repeatedly substantiated before the close of this chapter: in regard to the statements in the preceding sentences no further proof is thought necessary.

With the aid of a little repet.i.tion, we will now attempt to make a step of progress. The tokens of energy, order, splendor, beneficence, in the universe, are not, according to John, as we have seen, the effects of angelic personages, emanating G.o.ds, Gnostic aons, but are the workings of the self revealing power of the one true and eternal G.o.d, this power being conceived by John, according to the philosophy of his age, as a proper person, G.o.d's instrument in creation. Reason, life, light, love, grace, righteousness, kindred terms so thickly scattered over his pages, are not to him, as they were to the Gnostics, separate beings, but are the very working of the Logos, consubstantial manifestations of G.o.d's nature and attributes. But mankind, fallen into folly and vice, perversity and sin, lying in darkness, were ignorant that these Divine qualities were in reality mediate exhibitions of G.o.d, immediate exhibitions of the Logos. "The light was shining in darkness, and the darkness comprehended it not." Then, to reveal to men the truth, to regenerate them and conjoin them through himself with the Father in the experience of eternal life, the hypostatized Logos left his transcendent glory in heaven and came into the world in the person of Jesus. "No man hath seen G.o.d at any time: the only begotten Son who is in the bosom of the Father, he hath revealed him." "I came down from heaven to do the will of Him that sent me." This will is that all who see and believe on the Son shall have everlasting life. "G.o.d so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." "The bread of G.o.d is He who cometh down from heaven and giveth life to the world."

The doctrine of the pre existence of souls, and of their being born into the world in the flesh, was rife in Judea when this Gospel was written, and is repeatedly alluded to in it.31 That John applies this doctrine to Christ in the following and in other instances is obvious. "Before Abraham was, I am." "I came forth from the Father and am come into the world." "Father, glorify thou me with the glory which I had with thee before the world was."

"What and if ye shall see the Son of Man ascend up where he was before?" As for ourselves, we do not see how it is possible for any unprejudiced person, after studying the fourth Gospel faithfully with the requisite helps, to doubt that the writer of it believed that Jesus pre existed as the Divine Logos, and that he became incarnate to reveal the Father and to bring men into the experience of true eternal life. John declares this, in his first epistle, in so many words, saying, "The living Logos, the eternal life which was with the Father from the beginning, was manifested unto us;" and, "G.o.d sent his only begotten Son into the world that we might live through him." Whether the doctrine thus set forth was really entertained and taught by Jesus himself, or whether it is the interpretation put on his language by one whose mind was full of the notions of the age, are distinct questions. With the settlement of these questions we are not now concerned: such a discussion would be more appropriate when examining the genuine meaning of the words of Christ. All that is necessary here is the suggestion that when we show the theological system of John it does not necessarily follow that that is the true

31 John i. 21; ix. 2.

teaching of Christ. Having adopted the Logos doctrine, it might tinge and turn his thoughts and words when reporting from memory, after the lapse of many years, the discourses of his Master. He might unconsciously, under such an influence, represent literally what was figuratively intended, and reflect from his own mind lights and shades, a.s.sociations and meanings, over all or much of what he wrote. There are philosophical and literary peculiarities which have forced many of the best critics to make this distinction between the intended meaning of Christ's declarations as he uttered them, and their received meaning as this evangelist reported them. Norton says, "Whether St. John did or did not adopt the Platonic conception of the Logos is a question not important to be settled in order to determine our own judgment concerning its truth."32 Lucke has written to the same effect, but more fully: "We are allowed to distinguish the sense in which John understood the words of Christ, from the original sense in which Christ used them."33

It is to be observed that in all that has been brought forward, thus far, there is not the faintest hint of the now current notion of the Trinity. The idea put forth by John is not at all allied with the idea that the infinite G.o.d himself a.s.sumed a human shape to walk the earth and undergo mortal sufferings. It is simply said that that manifested and revealing portion of the Divine attributes which const.i.tuted the hypostatized Logos was incarnated and displayed in a perfect, sinless sample of man, thus exhibiting to the world a finite image of G.o.d. We will ill.u.s.trate this doctrine with reference to the inferences to be drawn from it in regard to human nature. John repeatedly says, in effect, "G.o.d is truth," "G.o.d is light," "G.o.d is love," "G.o.d is life." He likewise says of the Savior, "In him was life, and the life was the light of men," and reports him as saying of himself, "I am the truth,"

"I am the life," "I am the light of the world." The fundamental meaning of these declarations so numerous, striking, and varied in the writings of John is, that all those qualities which the consciousness of humanity has recognised as Divine are consubstantial with the being of G.o.d; that all the reflections of them in nature and man belong to the Logos, the eldest Son, the first production, of G.o.d; and that in Jesus their personality, the very Logos himself, was consciously embodied, to be brought nearer to men, to be exemplified and recommended to them. Reason, power, truth, light, love, blessedness, are not individual aons, members of a hierarchy of deities, but are the revealing elements of the one true G.o.d. The personality of the abstract and absolute fulness of all these substantial qualities is G.o.d. The personality of the discerpted portion of them shown in the universe is the Logos.

Now, that latter personality Christ was. Consequently, while he was a man, he was not merely a man, but was also a supernatural messenger from heaven, sent into the world to impersonate the image of G.o.d under the condition of humanity, free from every sinful defect and spot. Thus, being the manifesting representative of the Father, he could say, "He that hath seen me hath [virtually] seen the Father." Not that they were identical in person, but that they were similar in nature and character, spirit and design: both were eternal holiness, love, truth, and life. "I and my Father are one thing," (in essence, not in personality.) Nothing can be more

32 Statement of Reasons, 1st ed. p. 239.

33 Christian Examiner, May, 1849, p. 431.

unequivocally p.r.o.nounced than the subordination of the Son to the Father that the Father sent him, that he could do nothing without the Father, that his Father was greater than he, that his testimony was confirmed by the Father's in a hundred places by John, both as author writing his own words and as interpreter reporting Christ's. There is not a text in the record that implies Christ's ident.i.ty with G.o.d, but only his ident.i.ty with the Logos.

The ident.i.ty of the Logos with G.o.d is elementary, not personal.

From this view it follows that every man who possesses, knows, and exhibits the elements of the Divine life, the characteristics of G.o.d, is in that degree a son of G.o.d, Christ being pre eminently the Son on account of his pre eminent likeness, his supernatural divinity, as the incarnate Logos.

That the apostle held and taught this conclusion appears, first, from the fact, otherwise inexplicable, that he records the same sublime statements concerning all good Christians, with no other qualification than that of degree, that he does concerning Christ himself. Was Jesus the Son of G.o.d? "To as many as received him he gave power to become the sons of G.o.d." There is in Philo a pa.s.sage corresponding remarkably with this one from John: "Those who have knowledge of the truth are properly called sons of G.o.d: he who is still unfit to be named a son of G.o.d should endeavor to fashion himself to the first born Logos of G.o.d."34 Was Jesus "from above,"

while wicked men were "from beneath"? "They are not of the world, even as I am not of the world." Was Jesus sent among men with a special commission? "As thou hast sent me into the world, even so have I also sent them into the world." Was Jesus the subject of a peculiar glory, bestowed upon him by the Father? "The glory which thou gavest me I have given them, that they may be one, even as we are one." Had Jesus an inspiration and a knowledge not vouchsafed to the princes of this world? "Ye have an unction from the Holy One, and ye know all things." Did Jesus perform miraculous works?

"He that believeth on me, the works that I do shall he do also."

In the light of the general principle laid down, that G.o.d is the actual fulness of truth and love and light and blessedness; that Christ, the Logos, is the manifested impersonation of them; and that all men who receive him partake of their Divine substance and enjoy their prerogative, the texts just cited, and numerous other similar ones, are transparent. It is difficult to see how on any other hypothesis they can be made to express an intelligible and consistent meaning.

Secondly, we are brought to the same conclusion by the synonymous use and frequent interchange of different terms in the Johannean writings. Not only it is said, "Whoever is born of G.o.d cannot sin," but it is also written, "Every one that doeth righteousness is born of G.o.d;" and again, "Whosoever believeth that Jesus is the Christ is born of G.o.d." In other words, having a good character and leading a just life, heartily receiving and obeying the revelation made by Christ, are identical phrases. "He that hath the Son hath life." "Whosoever transgresseth and abideth not in the doctrine of Christ hath not G.o.d." "This is the victory that overcometh the world, even our faith" in the doctrine of Christ.

"He that dwelleth in love dwelleth in G.o.d and G.o.d in him." "He that keepeth the commandments dwelleth in G.o.d and G.o.d in him." "He that confesseth that Jesus is the Son of G.o.d, G.o.d

34 Philo, vol. i. p. 427.

dwelleth in him and he in G.o.d." "He that doeth good is of G.o.d."

"G.o.d hath given to us eternal life, and this life is in his Son."

"The Son of G.o.d is come, and hath given us an understanding that we may know the true G.o.d and eternal life." From these citations, and from other pa.s.sages which will readily occur, we gather the following pregnant results. To "do the truth," "walk in the truth," "walk in the light," "keep the commandments," "do righteousness," "abide in the doctrine of Christ," "do the will of G.o.d," "do good," "dwell in love," "abide in Christ," "abide in G.o.d," "abide in life," all are expressions meaning precisely the same thing. They all signify essentially the conscious possession of goodness; in other words, the practical adoption of the life and teachings of Jesus; or, in still other terms, the personal a.s.similation of the spiritual realities of the Logos, which are love, life, truth, light. Jesus having been sent into the world to exemplify the characteristics and claims of the Father, and to regenerate men from unbelief and sin to faith and righteousness, those who were walking in darkness, believers of lies and doers of unrighteousness, those who were abiding in alienation and death, might by receiving and following him be restored to the favor of G.o.d and pa.s.s from darkness and death into life and light. "This is eternal life, that they should know thee, the only true G.o.d, and Jesus Christ whom thou hast sent."

The next chief point in the doctrine of John is his belief in an evil being, the personality of wickedness, and the relation between him and bad men. There have been, from the early centuries, keen disputes on the question whether this apostle uses the terms devil and evil one with literal belief or with figurative accommodation. We have not a doubt that the former is the true view. The popular denial of the existence of evil spirits, with an arch demon over them, is the birth of a philosophy much later than the apostolic age. The use of the term "devil" merely as the poetic or ethical personification of the seductive influences of the world is the fruit of theological speculation neither originated nor adopted by the Jewish prophets or by the Christian apostles. Whoso will remember the prevailing faith of the Jews at that time, and the general state of speculative opinion, and will recollect the education of John, and notice the particular manner in which he alludes to the subject throughout his epistles and in his reports of the discourses of Jesus, we think will be convinced that the Johannean system includes a belief in the actual existence of Satan according to the current Pharisaic dogma of that age. It is not to be disguised, either, that the investigations of the ablest critics have led an overwhelming majority of them to this interpretation.

"I write unto you, young men, because ye have overcome the evil one." "He that is begotten of G.o.d guardeth himself, and the evil one toucheth him not." "He that committeth sin is of the devil, for the devil sinneth from the beginning." "Whosoever is born of G.o.d cannot sin. In this the children of G.o.d are manifest, and the children of the devil." "Ye are of your father the devil, and his l.u.s.ts ye will do." There can be no doubt that these, and other pa.s.sages of a kindred and complementary nature, yield the following view. Good men are allied to G.o.d, because their characteristics are the same as his, truth, light, love, life, righteousness. "As he is, so are we in this world." Bad men are allied to the devil, because their characteristics are the same as his, falsehood, darkness, hatred, death, sin. "Cain, who slew his brother, was of the evil one." The facts, then, of the great moral problem of the world, according to John, were these. G.o.d is the infinite Father, whose nature and attributes comprehend all holy, beautiful, desirable realities, and who would draw mankind to his blessed embrace forever. The goodness, illumination, and joy of holy souls reflect his holiness and display his reign. The devil is the great spirit of wickedness, whose attributes comprehend all evil, dark, fearful realities, and who entices mankind to sin. The wickedness, gloom, and misery of corrupt souls reveal his likeness and his kingdom.

The former manifests himself in the glories of the world and in the divine qualities of the soul. The latter manifests himself in the whole history of temptation and sin and in the vicious tendencies of the heart. Good men, those possessing pre eminently the moral qualities of G.o.d, are his children, are born of him, that is, are inspired and led by him. Bad men, those possessing in a ruling degree the qualities of the devil, are his children, are born of him, that is, are animated and governed by his spirit.

Whether the evangelist gave to his own mind any philosophical account of the origin and destiny of the devil or not is a question concerning which his writings are not explicit enough for us to determine. In the beginning he represents G.o.d as making, by means of the Logos, all things that were made, and his light as shining in darkness that comprehended it not. Now, he may have conceived of matter as uncreated, eternally existing in formless night, the ground of the devil's being, and may have limited the work of creation to breaking up the sightless chaos, defining it into orderly shapes, filling it with light and motion, and peopling it with children of heaven. Such was the Persian faith, familiar at that time to the Jews. Neander, with others, objects to this view that it would destroy John's monotheism and make him a dualist, a believer in two self existents, aboriginal and everlasting antagonists. It only needs to be observed, in reply, that John was not a philosopher of such thorough dialectic training as to render it impossible for inconsistencies to coexist in his thoughts. In fact, any one who will examine the beliefs of even such men as Origen and Augustine will perceive that such an objection is not valid. Some writers of ability and eminence have tried to maintain that the Johannean conception of Satan was of some exalted archangel who apostatized from the law of G.o.d and fell from heaven into the abyss of night, sin, and woe. They could have been led to such an hypothesis only by preconceived notions and prejudices, because there is not in John's writings even the obscurest intimation of such a doctrine. On the contrary, it is written that the devil is a liar and the father of lies from the beginning, the same phrase used to denote the primitive companionship of G.o.d and his Logos anterior to the creation. The devil is spoken of by John, with prominent consistency, as bearing the same relation to darkness, falsehood, sin, and death that G.o.d bears to light, truth, righteousness, and life, that is, as being their original personality and source. Whether the belief itself be true or not, be reconcilable with pure Christianity or not, in our opinion John undoubtedly held the belief of the personality of the source of wickedness, and supposed that the great body of mankind had been seduced by him from the free service of heaven, and had become infatuated in his bondage.

Just here in the scheme of Christianity arises the necessity, appears the profound significance in the apostolic belief, of that disinterested interference of G.o.d through his revelation in Christ which aimed to break the reigning power of sin and redeem lost men from the tyranny of Satan. "For this purpose the Son of G.o.d was manifested, that he might destroy the works of the devil."

That is to say, the revelation of the nature and will of G.o.d in the works of the creation and in the human soul was not enough, even when aided by the law of Moses, to preserve men in the truth and the life. They had been seduced by the evil one into sin, alienated from the Divine favor, and plunged in darkness and death. A fuller, more powerful manifestation of the character, claims, attractions of the Father was necessary to recall the benighted wanderers from their lost state and restore them to those right relations and to that conscious communion with G.o.d in which alone true life consists. Then, and for that purpose, Jesus Christ was commissioned to appear, a pre existent being of most exalted rank, migrating from the super stellar sphere into this world, to embody and mirror forth through the flesh those characteristics which are the natural attributes of G.o.d the Father and the essential conditions of heaven the home. In him the glorious features of the Divinity were miniatured on a finite scale and perfectly exhibited, "thus revealing," (as Neander says, in his exposition of John's doctrine,) "for the first time, in a comprehensible manner, what a being that G.o.d is whose holy personality man was created to represent." So Philo says, "The Logos is the image of G.o.d, and man is the image of the Logos."35 Therefore, according to this view, man is the image of the image of G.o.d. The dimmed, imperfect reflection of the Father, originally shining in nature and the soul, would enable all who had not suppressed it and lost the knowledge of it, to recognise at once and adore the illuminated image of Him manifested and moving before them in the person of the Son; the faint gleams of Divine qualities yet left within their souls would spontaneously blend with the full splendors irradiating the form of the inspired and immaculate Christ. Thus they would enter into a new and intensified communion with G.o.d, and experience an unparalleled depth of peace and joy, an inspired a.s.surance of eternal life. But those who, by worldliness and wickedness, had obscured and destroyed all their natural knowledge of G.o.d and their affinities to him, being without the inward preparation and susceptibility for the Divine which the Savior embodied and manifested, would not be able to receive it, and thus would pa.s.s an infallible sentence upon themselves. "When the Comforter is come, he will convict the world of sin, because they believe not on me." "He that believeth on the Son hath eternal life; but he that believeth not is condemned already, in that he loveth darkness rather than light."

"Hereby know we the spirit of truth and the spirit of error: he that knoweth G.o.d heareth us; he that is not of G.o.d heareth not us." "Who is a liar but he that denieth that Jesus is the Christ?"

The idea is, that such a denial must be caused by inward depravity, could only spring from an evil character.

In the ground thought just presented we may find the explanation of the seemingly obscure and confused use of terms in the following instances, and learn to understand more fully John's idea of the effect of spiritual contact with Christ. "He that doeth righteousness is born of G.o.d." "He that believeth Jesus to be the Christ is born of G.o.d." "He that denieth the Son, the same hath not the Father." "He that hath the Son hath life." These pa.s.sages all become perspicuous and concordant in view of John's conception of the inward unity of

35 Philo, vol. i. p. 106.

truth, or the universal oneness of the Divine life, in G.o.d, in Christ, in all souls that partake of it. A character in harmony with the character of G.o.d will, by virtue of its inherent light and affinity, recognise the kindred attributes or characteristics of G.o.d, wherever manifested. He who perceives and embraces the Divinity in the character of Christ proves thereby that he was prepared to receive it by kindred qualities residing in himself, proves that he was distinctively of G.o.d. He who fails to perceive the peculiar glory of Christ proves thereby that he was alienated and blinded by sin and darkness, distinctively of the evil one.

Varying the expression to ill.u.s.trate the thought, if the light and warmth of a living love of G.o.d were in a soul, it would necessarily, when brought into contact with the concentrated radiance of Divinity incarnated and beaming in Christ, effect a more fervent, conscious, and abiding union with the Father than could be known before he was thus revealed. But if iniquities, sinful l.u.s.ts, possessing the soul, had made it hard and cold, even the blaze of spotless virtues and miraculous endowments in the manifesting Messiah would be the radiation of light upon darkness insensible to it. Therefore, the presentation of the Divine contents of the soul or character of Jesus to different persons was an unerring test of their previous moral state: the good would apprehend him with a thrill of unison, the bad would not. To have the Son, to have the Father, to have the truth, to have eternal life, all are the same thing: hence, where one is predicated or denied all are predicated or denied.

Continuing our investigation, we shall find the distinction drawn of a sensual or perishing life and a spiritual or eternal life.

The term world (kosmos) is used by John apparently in two different senses. First, it seems to signify all mankind, divided sometimes into the unbelievers and the Christians. "Christ is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." "G.o.d sent not his Son to condemn the world, but that the world through him might be saved." It is undeniable that "world" here means not the earth, but the men on the earth. Secondly, "world" in the dialect of John means all the evil, all the vitiating power, of the material creation. "Now shall the Prince of this world be cast out." It is not meant that this is the devil's world, because John declares in the beginning that G.o.d made it; but he means that all diabolic influence comes from the darkness of matter fighting against the light of Divinity, and by a figure he says "world," meaning the evils in the world, meaning all the follies, vanities, sins, seductive influences, of the dark and earthy, the temporal and sensual. In this case the love of the world means almost precisely what is expressed by the modern word worldliness. "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him."

In a vein strikingly similar, Philo writes, "It is impossible for the love of the world and the love of G.o.d to coexist, as it is impossible for light and darkness to coexist."36 "For all that is in the world," says John, "the l.u.s.t of the flesh, and the greed of the eyes, and the pomp of living, is not of the Father, but is of the world. And the world pa.s.ses away, with the l.u.s.t thereof: but he that does the will of G.o.d abides forever." He who is taken up and absorbed in the gauds and pleasures of time and sense has no deep spring of religious experience:

36 Philo, vol. ii. p. 649.

his enjoyments are of the decaying body; his heart and his thoughts are set on things which soon fly away. But the earnest believer in G.o.d pierces through all these superficial and transitory objects and pursuits, and fastens his affections to imperishable verities: he feels, far down in his soul, the living well of faith and fruition, the cool fresh fountain of spiritual hope and joy, whose stream of life flows unto eternity. The vain sensualist and hollow worldling has no true life in him: his love reaches not beyond the grave. The loyal servant of duty and devout worshipper of G.o.d has a spirit of conscious superiority to death and oblivion: though the sky fall, and the mountains melt, and the seas fade, he knows he shall survive, because immaterial truth and love are deathless.

The whole thought contained in the texts we are considering is embodied with singular force and beauty in the following pa.s.sage from one of the sacred books of the Hindus: "Who would have immortal life must beware of outward things, and seek inward truth, purity, and faith; for the treacherous and evanescent world flies from its votaries, like the mirage, or devil car, which moves so swiftly that one cannot ascend it." The mere negation of real life or blessedness is predicated of the careless worldling; positive death or miserable condemned unrest is predicated of the bad hearted sinner. Both these cla.s.ses of men, upon accepting Christ, that is, upon owning the Divine characteristics incarnate in him, enter upon a purified, exalted, and new experience. "He that hates his brother is a murderer and abides in death." "We know that we have pa.s.sed from death unto life, because we love the brethren." This new experience is distinctively, emphatically, life; it is spiritual peace, joy, trust, communion with G.o.d, and therefore immortal. It brings with it its own sufficient evidence, leaving its possessor free from misgiving doubts, conscious of his eternity. "He that believeth on the Son of G.o.d hath the witness in himself." "Hereby know we that we dwell in him and he in us, because he hath given us of his spirit." "That ye may know that ye have eternal life."

The objects of Christ's mission, so far as they refer to the twofold purpose of revealing the Father by an impersonation of his image, and giving new moral life to men by awakening within them a conscious fellowship with Divine truth and goodness, have already been unfolded. But this does not include the whole: all this might have been accomplished by his appearance, authoritative teachings, miracles, and return to heaven, without dying. Why, then, did he die? What was the meaning or aim of his death and resurrection?

The apostle conceives that he came not only to reveal G.o.d and to regenerate men, but also to be a "propitiation" for men's sins, to redeem them from the penalty of their sins; and it was for this end that he must suffer the doom of physical death. "Ye know that he was manifested to take away our sins." It is the more difficult to tell exactly what thoughts this language was intended by John to convey, because his writings are so brief and miscellaneous, so unsystematic and incomplete. He does not explain his own terms, but writes as if addressing those who had previously received such oral instruction as would make the obscurities clear, the hints complete, and the fragments whole. We will first quote from John all the important texts bearing on the point before us, and then endeavor to discern and explain their sense. "If we walk in the light as G.o.d is in the light, the blood of Jesus Christ, his Son, cleanseth us from all sin." "He is the propitiation for our sins."

"Your sins are forgiven through his name."

"The whole world is subject to the evil one." These texts, few and vague as they are, comprise every thing directly said by John upon the atonement and redemption: other relevant pa.s.sages merely repeat the same substance. Certainly these statements do not of themselves teach any thing like the Augustinian doctrine of expiatory sufferings to placate the Father's indignation at sin and sinners, or to remove, by paying the awful debt of justice, the insuperable bars to forgiveness. Nothing of that sort is anywhere intimated in the Johannean doc.u.ments, even in the faintest manner. So far from saying that there was unwillingness or inability in the Father to take the initiative for our ransom and pardon, he expressly avows, "Herein is love, not that we loved G.o.d, but that he loved us and sent his Son to be the propitiation for our sins." Instead of exclaiming, with the majority of modern theologians, "Believe in the atoning death, the subst.i.tutional sufferings, of Christ, and your sins shall then all be washed away, and you shall be saved," he explicitly says, "If we confess our sins, he is faithful and just to forgive us our sins." And again: "Whosoever believeth in him" not in his death, but in him "shall have eternal life." The allusions in John to the doctrine of redemption and reconciliation do not mean, it is plain enough, the buying off of the victims of eternal condemnation by the vicarious pains of Jesus. What, then, do they mean? They are too few, short, and obscure for us to decide this question conclusively by their own light alone. We must get a.s.sistance from abroad.

The reader will remember that it was the Jewish belief, and the retained belief of the converts to Christianity, at that time, that men's souls, in consequence of sin, were doomed upon leaving the body to descend into the under world. This was the objective penalty of sin, inherited from Adam. Now, Christ in his superangelic state in heaven was not involved in sin or in its doom of death and subterranean banishment. Yet at the will of the Father he became a man, went through our earthly experiences, died like a sinner, and after death descended into the prison of disembodied souls below, then rose again and ascended into heaven to the Father, to show men that their sins were forgiven, the penalty taken away, and the path opened for them too to rise to eternal life in the celestial mansions with Christ "and be with him where he is." Christ's death, then, cleanses men from sin, he is a propitiation for their sins, in two ways. First, by his resurrection from the power of death and his ascent to heaven he showed men that G.o.d had removed the great penalty of sin: by his death and ascension he was the medium of giving them this knowledge. Secondly, the joy, grat.i.tude, love to G.o.d, awakened in them by such glorious tidings, would purify their natures, exalt their souls into spiritual freedom and virtue, into a blessed and Divine life. According to this view, Christ was a vicarious sacrifice, not in the sense that he suffered instead of the guilty, to purchase their redemption from the iron justice of G.o.d, but in the sense that, when he was personally free from any need to suffer, he died for the sake of others, to reveal to them the mighty boon of G.o.d's free grace, a.s.suring them of the wondrous gift of a heavenly immortality. This representation perfectly fills and explains the language, without violence or arbitrary suppositions, does it in harmony with all the exegetical considerations, historical and grammatical; which no other view that we know of can do.