From heaven, therefore, through the good spirits, all the elements of saving goodness flow sweetly down and are appropriated by the freedom of the good man; while from h.e.l.l, through the bad spirits, all the elements of d.a.m.ning evil flow foully up and are appropriated by the freedom of the bad man.

The other kind of influx is called immediate. This is when the Lord himself, the pure substance of truth and good, flows into every organ and faculty of man. This influx is perpetual, but is received as truth and good only by the true and good. It is rejected, suffocated, or perverted by those who are in love with falsities and evils. So the light of the sun produces colors varying with the substances it falls on, and water takes forms corresponding to the vessels it is poured into.

The whole invisible world heaven, h.e.l.l, and the middle state is peopled solely from the different families of the human race occupying the numerous material globes of the universe. The good, on leaving the fleshly body, are angels, the bad, demons. There is no angel nor demon who was created such at first. Satan is not a personality, but is a figurative term standing for the whole complex of h.e.l.l. In the invisible world, time and s.p.a.ce in one sense cease to be; in another sense they remain unchanged. They virtually cease because all our present measures of them are annihilated;11 they virtually remain because exact correspondences to them are left. To spirits, time is no longer measured by the revolution of planets, but by the succession of inward states; s.p.a.ce is measured not by way marks and the traversing of distances, but by inward similitudes and dissimilitudes. Those who are unlike are sundered by gulfs of difference. Those who are alike are together in their interiors. Thought and love, forgetfulness and hate, are not hampered by temporal and spatial boundaries. Spiritual forces and beings spurn material impediments, and are united or separate, reciprocally visible or invisible, mutually conscious or unconscious, according to their own laws of kindred or alien adaptedness.

The soul the true man is its own organized and deathless body, and when it leaves its earthly house of flesh it knows the only resurrection, and the cast off frame returns to the dust forever.

Swedenborg repeatedly affirms with emphasis that no one is born for h.e.l.l, but that all are born for heaven, and that when any one comes into h.e.l.l it is from his own free fault. He a.s.serts that every infant, wheresoever born, whether within the Church or out of it, whether of pious parents or of impious, when he dies is received by the Lord, and educated in heaven, and becomes an angel. A central principle of which he never loses sight is that "a life of charity, which consists in acting sincerely and justly in every function, in every engagement, and in every work, from a heavenly motive, according to the Divine laws, is possible to every one, and infallibly leads to heaven." It does not matter whether the person leading such a life be a Christian or a Gentile. The only essential is that his ruling motive be divine and his life be in truth and good.

The Swedenborgian doctrine concerning Christ and his mission is that he was the infinite G.o.d incarnate, not incarnate for the purpose of expiating human sin and purchasing a ransom for the lost by vicarious sufferings, but for the sake of suppressing the rampant power of the h.e.l.ls, weakening the influx of the infernal spirits, setting an example to men, and revealing many important truths. The advantage of the Christian over the pagan is that the former is enlightened by the celestial knowledge contained in the Bible, and animated by the affecting motives presented in the drama of the Divine incarnation. There is no probation after this life. Just as one is on leaving the earth he goes into the spiritual world. There his

11 Philo the Jew says, (vol. i. p. 277, ed. Mangey,) "G.o.d is the Father of the world: the world is the father of time, begetting it by its own motion: time, therefore, holds the place of grandchild to G.o.d." But the world is only one measure of time; another, and a more important one, is the inward succession of the spirit's states of consciousness. Between Philo and Swedenborg, it may be remarked here, there are many remarkable correspondences both of thought and language. For example, Philo says, (vol. i. p. 494,) "Man is a small kosmos, the kosmos is a grand man."

ruling affection determines his destiny, and that affection can never be extirpated or changed to all eternity. After death, evil life cannot in any manner or degree be altered to good life, nor infernal love be trans.m.u.ted to angelic love, inasmuch as every spirit from head to foot is in quality such as his love is, and thence such as his life is, so that to trans.m.u.te this life into the opposite is altogether to destroy the spirit. It were easier, says Swedenborg, to change a night bird into a dove, an owl into a bird of paradise, than to change a subject of h.e.l.l into a subject of heaven after the line of death has been crossed. But why the crossing of that line should make such an infinite difference he does not explain; nor does he prove it as a fact.

The moral reason and charitable heart of Swedenborg vehemently revolted from the Calvinistic doctrines of predestination and vicarious atonement, and the group of thoughts that cl.u.s.ter around them. He always protests against these dogmas, refutes them with varied power and consistency; and the leading principles of his own system are creditable to human nature, and attribute no unworthiness to the character of G.o.d. A debt of eternal grat.i.tude is due to Swedenborg that his influence, certainly destined to be powerful and lasting, is so clearly calculated to advance the interests at once of philosophic intelligence, social affection, and true piety. The superiorities of his view of the future life over those which it seeks to supplant are weighty and numerous.

The following may be reckoned among the most prominent.

First, without predicating of G.o.d any aggravated severity or casting the faintest shadow on his benevolence, it gives us the most appalling realization of the horribleness of sin and of its consequences. G.o.d is commonly represented in effect, at least as flaming with anger against sinners, and forcibly flinging them into the unappeasable fury of Tophet, where his infinite vengeance may forever satiate itself on them. But, Swedenborg says, G.o.d is incapable of hatred or wrath: he casts no one into h.e.l.l; but the wicked go where they belong by their own election, from the inherent fitness and preference of their ruling love. The evil man desires to be in h.e.l.l because there he finds his food, employment, and home; in heaven he would suffer unutterable agonies from every circ.u.mstance. The wicked go into h.e.l.l by the necessary and benignant love of G.o.d, not by his indignation; and their retributions are in their own characters, not in their prison house. This does not flout and trample all magnanimity, nor shock the heart of piety; and yet, showing us men compelled to prefer wallowing in the filth and iniquities of h.e.l.l, clinging to the very evils whose pangs transfix them, it gives us the direst of all the impressions of sin, and beneath the lowest deep of the popular h.e.l.l opens to our shuddering conceptions a deep of loathsomeness immeasurably lower still.

Secondly, the Swedenborgian doctrine of the conditions of salvation or reprobation, when compared with the popular doctrine, is marked by striking depth of insight, justice, and liberality.

Every man is free. Every man has power to receive the influx of truth and good from the Lord and convert it to its blessed and saving uses, piety towards G.o.d, good will towards the neighbor, and all kinds of right works. Who does this, no matter in what land or age he lives, becomes an heir of heaven. Who perverts those Divine gifts to selfishness and unrighteous deeds becomes a subject of h.e.l.l. No mere opinion, no mere profession, no mere ritual services, no mere external obedience, not all these things together, can save a man, nor their absence condemn him; but the controlling motive of his life, the central and ruling love which const.i.tutes the substance of his being, this decides every man's doom. The view is simple, reasonable, just, necessary. And so is the doctrine of degrees accompanying it; namely, that there are in heaven different grades and qualities of exaltation and delight, and in h.e.l.l of degradation and woe, for different men according to their capacities and deserts. A profoundly ethical character pervades the scheme, and the great stamp of law is over it all.

Thirdly, a manifest advantage of Swedenborg's doctrine over the popular doctrine is the intimate connection it establishes between the present and the future, the visible and the invisible, G.o.d and man. Heaven and h.e.l.l are not distant localities, entrance into which is to be won or avoided by moral artifices or sacramental subterfuges, but they are states of being depending on personal goodness or evil. G.o.d is not throned at the heart or on the apex of the universe, where at some remote epoch we hope to go and see him, but he is the Life feeding our lives freshly every instant.

The spiritual world, with all its hosts, sustains and arches, fills and envelops us. Death is the dropping of the outer body, the lifting of an opaque veil, and we are among the spirits, unchanged, as we were before. Judgment is not a tribunal dawning on the close of the world's weary centuries, but the momentary a.s.similation of a celestial or an infernal love leading to states and acts, rewards and retributions, corresponding. Before this view the dead universe becomes a live transparency overwritten with the will, tremulous with the breath, and irradiate with the illumination of G.o.d.

We cannot but regret that the Swedenborgian view of the future life should be burdened and darkened with the terrible error of the dogma of eternal d.a.m.nation, spreading over the state of all the subjects of the h.e.l.ls the pall of immitigable hopelessness, denying that they can ever make the slightest ameliorating progress. We have never been able to see force enough in any of the arguments or a.s.sertions advanced in support of this tremendous horror to warrant the least hesitation in rejecting it. For ourselves, we must regard it as incredible, and think that G.o.d cannot permit it. Instruction, reformation, progress, are the final aims of punishment. Aspiration is the concomitant of consciousness, and the authentic voice of G.o.d. Surely, sooner or later, in the boonful eternities of being, every creature capable of intelligence, allied to the moral law, drawing life from the Infinite, must begin to travel the ascending path of virtue and blessedness, and never retrograde again.

Neither can we admit in general the claim made by Swedenborg and by his disciples that the way in which he arrived at his system of theology elevates it to the rank of a Divine revelation. It is a.s.serted that G.o.d opened his interior vision, so that he saw what had hitherto been concealed from the eyes of men in the flesh, namely, the inhabitants, laws, contents, and experiences of the spiritual world, and thus that his statements are not speculations or arguments, but records of unerring knowledge, his descriptions not fanciful pictures of the imagination, but literal transcripts of the truth he saw. This, in view of the great range of known experience, is not intrinsically probable, and we have seen no proof of it. Judging from what we know of psychological and religious history, it is far more likely that a man should confound his intangible reveries with solid fact than that he should be inspired by G.o.d to reveal a world of mysterious truths.

Furthermore, while we are impressed with the reasonableness, probability, and consistency of most of the general principles of Swedenborg's exposition of the future life, we cannot but shrink from many of the details and forms in which he carries them out.

Notwithstanding the earnest avowals of able disciples of his school that all his details are strictly necessitated by his premises, and that all his premises are laws of truth, we are compelled to regard a great many of his a.s.sertions as purely arbitrary and a great many of his descriptions as purely fanciful.

But, denying that his scheme of eschatology is a scientific representation of the reality, and looking at it as a poetic structure reared by co working knowledge and imagination on the ground of reason, nature, and morality, whose foundation walls, columns, and grand outlines are truth, while many of its details, ornaments, and images are fancy, it must be acknowledged to be one of the most wonderful examples of creative power extant in the literature of the world. No one who has mastered it with appreciative mind will question this. There are, expressed and latent, in the totality of Swedenborg's accounts of h.e.l.l and heaven, more variety of imagery, power of moral truth and appeal, exhibition of dramatic justice, transcendent delights of holiness and love, curdling terrors of evil and woe, strength of philosophical grasp, and sublimity of emblematic conception, than are to be found in Dante's earth renowned poem. We say this of the substance of his ideas, not of the shape and clothing in which they are represented. Swedenborg was no poet in language and form, only in conception.

Take this picture. In the topmost height of the celestial world the Lord appears as a sun, and all the infinite mult.i.tudes of angels, swarming up through the innumerable heavens, wherever they are, continually turn their faces towards him in love and joy. But at the bottom of the infernal world is a vast ball of blackness, towards which all the hosts of demons, crowding down through the successive h.e.l.ls, forever turn their eager faces away from G.o.d. Or consider this. Every thing consists of a great number of perfect leasts like itself: every heart is an aggregation of little hearts, every lung an aggregation of little lungs, every eye an aggregation of little eyes. Following out the principle, every society in the spiritual world is a group of spirits arranged in the form of a man, every heaven is a gigantic man composed of an immense number of individuals, and all the heavens together const.i.tute one Grand Man, a countless number of the most intelligent angels forming the head, a stupendous organization of the most affectionate making the heart, the most humble going to the feet, the most useful attracted to the hands, and so on through every part.

With exceptions, then, we regard Swedenborg's doctrine of the future life as a free poetic presentment, not as a severe scientific statement, of views true in moral principle, not of facts real in literal detail. His imagination and sentiment are mathematical and ethical instead of asthetic and pa.s.sionate. Milk seems to run in his veins instead of blood, but he is of truthfulness and charity all compact. We think it most probable that the secret of his supposed inspiration was the abnormal frequent or chronic turning of his mind into what is called the ecstatic or clairvoyant state. This condition being spontaneously induced, while he yet, in some unexplained manner, retained conscious possession and control of his usual faculties, he treated his subjective conceptions as objective realities, believed his interior contemplations were accurate visions of facts, and took the strange procession of systematic reveries through his teeming brain for a scenic revelation of the exhaustive mysteries of heaven and h.e.l.l. "Each wondrous guess beheld the truth it sought, And inspiration flash'd from what was thought."

This hypothesis, taken in conjunction with the comprehensiveness of his mind, the vastness of his learning, the integral correctness of his conscience, and his disciplined habits of thought, will go far towards explaining the unparalleled phenomenon of his theological works; and, though it leaves many things unaccounted for, it seems to us more credible than any other which has yet been suggested.

The last of the three prominent phenomena which as before said followed the Protestant Reformation was rationalism, an attempt to try all religious questions at the tribunal of reason and by the tests of conscience. The great movement led by Luther was but one element in a numerous train of influences and events all yielding their different contributions to that resolute rationalistic tendency which afterwards broke out so powerfully in England, France, and Germany, and, spreading thence into every country in Christendom, has been, in secret and in public, with slow, sure steps, irresistibly advancing ever since. In the history of scholasticism there were three distinct epochs. The first period was characterized by the servile submission and conformity of philosophy to the theology dictated by the Church. The second period was marked by the formal alliance and attempted reconciliation of philosophy and theology. The third period saw an ever increasing jealousy and separation between the philosophers and the theologians.12 Many an adventurous thinker pushed his speculations beyond the limits of the established theology, and deliberately dissented from the orthodox standards in his conclusions. Perhaps Abelard, who openly strove to put all the Church dogmas in forms acceptable to philosophy, and who did not hesitate to reject in many instances what seemed to him unreasonable, deserves to be called the father of rationalism. The works of Des Cartes, Leibnitz, Wolf, Kant's "Religion within the Bounds of Pure Reason," together with the influence and the writings of many other eminent philosophers, gradually gave momentum to the impulse and popularity to the habits of free thought and criticism even in the realm of theology. The dogmatic scheme of the dominant Church was firmly seized, many errors shaken out to the light and exposed, and many long received opinions questioned and flung into doubt.13 The authenticity of many of the popular doctrines regarding the future life could not fail to be denied as soon as it was attempted as was extensively done about the middle of the eighteenth century to demonstrate them by mathematical methods, with all the array of axioms, theorems, lemmas, doubts, and solutions. Flugge has historically ill.u.s.trated the employment of this method at considerable length.14

12 Cousin, Hist. Mod. Phil., lect. ix.

13 Staudlin, Geschichte des Rationalismus. Saintes, Histoire Critique du Rationalisme en Allemagne, Eng. trans. by Dr. Beard.

14 Geschichte des Glaubens an Unsterblichkeit, u. s. f., th. iii.

abth. ii. ss. 281-289.

The essence of rationalism is the affirmation that neither the Fathers, nor the Church, nor the Scriptures, nor all of them together, can rightfully establish any proposition opposed to the logic of sound philosophy, the principles of reason, and the evident truth of nature. Around this thesis the battle has been fought and the victory won; and it will stand with spreading favor as long as there are unenslaved and cultivated minds in the world.

This position is, in logical necessity, and as a general thing in fact, that of the large though loosely cohering body of believers known as "Liberal Christians;" and it is tacitly held by still larger and ever growing numbers nominally connected with sects that officially eschew it with horror. The result of the studies and discussions a.s.sociated with this principle, so far as it relates to the subject before us, has been the rejection of the following popular doctrines: the plenary inspiration of the Scriptures as an ultimate authority in matters of belief; unconditional predestination; the satisfaction theory of the vicarious atonement; the visible second coming of Christ, in person, to burn up the world and to hold a general judgment; the intermediate state of souls; the resurrection of the body; a local h.e.l.l of material fire in the bowels of the earth; the eternal d.a.m.nation of the wicked. These old dogmas,15 scarcely changed, still remain in the stereotyped creeds of all the prominent denominations; but they slumber there to an astonishing extent unrealized, unnoticed, unthought of, by the great mult.i.tude of common believers, while every consciously rational investigator vehemently repudiates them. To every candid mind that has really studied their nature and proofs their absurdity is now transparent on all the grounds alike of history, metaphysics, morals, and science.

The changes of the popular Christian belief in regard to three salient points have been especially striking. First, respecting the immediate fate of the dead, an intermediate state. The predominant Jewish doctrine was that all souls went indiscriminately into a sombre under world, where they awaited a resurrection.

The earliest Christian view prevalent was the same, with the exception that it divided that place of departed spirits into two parts, a painful for the bad, a pleasant for the good.

The next opinion that prevailed the Roman Catholic was the same as the foregoing, with two exceptions: it established a purgatory in addition to the previous paradise and h.e.l.l, and it opened heaven itself for the immediate entrance of a few spotless souls. Pope John XXII., as Gieseler shows, was accused of heresy by the theological doctors of Paris because he declared that no soul could enter heaven and enjoy the beatific vision until after the resurrection. Pope Benedict XII. drew up a list of one hundred and seventeen heretical opinions held by the Armenian Christians. One of these notions was that the souls of all deceased adults wander in the air until the Day of Judgment, neither h.e.l.l, paradise, nor heaven being open to them until after that day. Thomas Aquinas says, "Each soul at death immediately flies to its appointed place, whether in h.e.l.l or in heaven, being without the body until the resurrection, with it afterwards."16 Then came the

15 They are defended in all their literal grossness in the two following works, both recent publications. The World to Come; by the Rev. James Cochrane. Der Tod, das Todtenreich, und der Zustand der abgeschiedenen Seelen; von P. A. Maywahlen.

16 Summa iii. in Suppl. 69. 2.

dogma of the orthodox Protestants, slightly varying in the different sects, but generally agreeing that at death all redeemed souls pa.s.s instantly to heaven and all unredeemed souls to h.e.l.l.17 The princ.i.p.al variation from this among believers within the Protestant fellowship has been the notion that the souls of all men die or sleep with the body until the Day of Judgment, a notion which peeps out here and there in superst.i.tious spots along the pages of ecclesiastical history, and which has found now and then an advocate during the last century and a half. The Council of Elvin, in Spain, forbade the lighting of tapers in churchyards, lest it should disturb the souls of the deceased buried there. At this day, in prayers and addresses at funerals, no phrases are more common than those alluding to death as a sleep, and implying that the departed one is to slumber peacefully in his grave until the resurrection. And yet, at the same time, by the same persons contrary ideas are frequently expressed. The truth is, the subject, owing to the contradictions between their creed and their reason, is left by most persons in hopeless confusion and uncertainty. They have no determinately reconciled and conscious views of their own. Rationalism sweeps away all the foregoing incongruous medley at once, denying that we know any thing about the precise localities of heaven and h.e.l.l, or the destined order of events in the hidden future of separate souls; affirming that all we should dare to say is simply that the souls whether of good or of bad men, on leaving the body, go at once into a spiritual state of being, where they will live immortally, as G.o.d decrees, never returning to be reinvested with the vanished charnel houses of clay they once inhabited.

Secondly, the thought that Christ after his death descended into the under world to ransom mankind, or a part of mankind, from the doom there, is in the foundation of the apostolic theology. It was a central element in the belief of the Fathers, and of the Church for fourteen hundred years. None of the prominent Protestant reformers thought of denying it. Calvin lays great stress on it.18 Apinus and others, at Hamburg, maintained that Christ's descent was a part of his humiliation, and that in it he suffered unutterable pains for us. On the other hand, Melancthon and the Wittenbergers held that the descent was a part of Christ's triumph, since by it he won a glorious victory over the powers of h.e.l.l.19 But gradually the importance and the redeeming effects attached to Christ's descent into h.e.l.l were transferred to his death on the cross. Slowly the primitive dogma dwindled away, and finally sunk out of sight, through an ever encroaching disbelief in the physical conditions on which it rested and in the pictorial environments by which it was recommended. And now it is scarcely ever heard of, save when brought out from old scholastic tomes by some theological delver. Baumgarten Crusius has learnedly ill.u.s.trated the important place long held by this notion, and well shown its gradual retreat into the unnoticed background.20

17 Confession of Faith of the Church of Scotland, ch. x.x.xii.

Calvin, Inst.i.tutes, lib. iii. cap. xxv.; and his Psychopannychia.

Quenstedt also affirms it. Likewise the Confession of Faith of the Westminster Divines, art. x.x.xii., says, "Souls neither die nor sleep, but go immediately to heaven or h.e.l.l."

18 Inst.i.tutes, lib. ii. cap. 16, sects. 16, 19.

19 Ledderhose, Life of Melancthon, Eng. trans. by Krotel, ch. x.x.x.

20 Compendium der Christliche Dogmengeschichte, thl. ii. sects.

100-109.

The other particular doctrine which we said had undergone remarkable change is in regard to the number of the saved. A blessed improvement has come over the popular Christian feeling and teaching in respect to this momentous subject. The Jews excluded from salvation all but their own strict ritualists. The apostles, it is true, excluded none but the stubbornly wicked. But the majority of the Fathers virtually allowed the possibility of salvation to few indeed. Chrysostom doubted if out of the hundred thousand souls const.i.tuting the Christian population of Antioch in his day one hundred would be saved! 21 And when we read, with shuddering soul, the calculations of Cornelius a Lapide, or the celebrated sermon of Ma.s.sillon on the "Small Number of the Saved,"

we are compelled to confess that they fairly represent the almost universal sentiment and conviction of Christendom for more than seventeen hundred years. A quarto volume published in London in 1680, by Du Moulin, called "Moral Reflections upon the Number of the Elect," affirmed that not one in a million, from Adam down to our times, shall be saved. A flaming execration blasted the whole heathen world, 22 and a metaphysical quibble doomed ninety nine of every hundred in Christian lands. Collect the whole relevant theological literature of the Christian ages, from the birth of Tertullian to the death of Jonathan Edwards, strike the average pitch of its doctrinal temper, and you will get this result: that in the field of human souls Satan is the harvester, G.o.d the gleaner; h.e.l.l receives the whole vintage in its wine press of d.a.m.nation, heaven obtains only a few straggling cl.u.s.ters plucked for salvation. The crowded wains roll staggering into the iron doorways of Satan's fire and brimstone barns; the redeemed vestiges of the world crop of men are easily borne to heaven in the arms of a few weeping angels. How different is the prevailing tone of preaching and belief now! What a cheerful ascent of views from the mournful pa.s.sage of the dead over the river of oblivion fancied by the Greeks, or the excruciating pa.s.sage of the river of fire painted by the Catholics, to the happy pa.s.sage of the river of balm, healing every weary bruise and sorrow, promised by the Universalists! It is true, the old harsh exclusiveness is still organically imbedded in the established creeds, all of which deny the possibility of salvation beyond the little circle who vitally appropriate the vicarious atonement of Christ; but then this is, for the most part, a dead letter in the creeds. In the hearts and in the candid confessions of all but one in a thousand it is discredited and sincerely repelled as an abomination to human nature, a reflection against G.o.d, an outrage upon the substance of ethics. Remorseless bigots may gloat and exult over the thought that those who reject their dogmas shall be thrust into the roaring fire gorges of h.e.l.l; but a better spirit is the spirit of the age we live in; and, doubtless, a vast majority of the men we daily meet really believe that all who try to the best of their ability, according to their light and circ.u.mstances, to do what is right, in the love of G.o.d and man, shall be saved. In that moving scene of the great dramatist where the burial of the innocent and hapless Ophelia is represented, and Lacrtes vainly seeks to win from the Church official

21 In Acta Apostolorum, homil. xxiv.

22 Gotze, Ueber die Neue Meinung von der Seligkeit der angeblich guten und redlichen Seelen unter Juden, Heiden, und Turken durch Christum, ohne da.s.s sie an ihn glauben.

the full funeral rites of religion over her grave, the priest may stand for the false and cruel ritual spirit, the brother for the just and native sentiment of the human heart. Says the priest, "We should profane the service of the dead To sing a requiem and such rest to her As to peace parted souls." And Laertes replies, "Lay her in the earth; And from her fair and unpolluted flesh Shall violets spring. I tell thee, churlish priest, A ministering angel shall my sister be When thou liest howling."

Indeed, who that has a heart in his bosom would not be ashamed not to sympathize with the gentle hearted Burns when he expresses even to the devil himself the quaint and kindly wish, "Oh wad ye tak' a thought and mend!"

The creeds and the priests, in congenial alliance with many evil things, may strive to counteract this progressive self emanc.i.p.ation from cruel falsehoods and superst.i.tions, but in vain.

The terms of salvation are seen lying in the righteous will of a gracious G.o.d, not in the heartless caprice of a priesthood nor in the iron gripe of a set of dogmas. The old priestly monopoly over the way to heaven has been taken off in the knowledge of the enlightened present, and, for all who have unfettered feet to walk with, the pa.s.sage to G.o.d is now across a free bridge. The ancient exactors may still sit in their toll house creeds and confessionals; but their authority is gone, and the virtuous traveller, stepping from the ground of time upon the planks that lead over into eternity, smiles as he pa.s.ses scot free by their former taxing terrors.

The reign of sacramentalists and dogmatists rapidly declines.

Reason, common sentiment, the liberal air, the best and strongest tendencies of the people, are against them to day, and will be more against them in every coming day. Every successive explosion of the Second Adventist fanaticism will leave less of that element behind. Its rage in America, under the auspices of Miller, in the nineteenth century, was tame and feeble when compared with the terror awakened in Europe in the fifteenth century by Stofler's prediction of an approaching comet.23 Every new discovery of the harmonies of science, and of the perfections of nature, and of the developments of the linear logic of G.o.d consistently unfolding in implicated sequences of peaceful order unperturbed by shocks of failure and epochs of remedy, will increase and popularize an intelligent faith in the original ordination and the intended permanence of the present const.i.tution of things. Finally men will cease to be looking up to see the blue dome cleave open for the descent of angelic squadrons headed by the majestic Son of G.o.d, the angry breath of his mouth consuming the world, cease to

23 Bayle, Historical Dictionary, art. Stofler, note B.

expect salvation by any other method than that of earnest and devout truthfulness, love, good works, and pious submissiveness to G.o.d, cease to fancy that their souls, after waiting through the long sleep or separation of death, will return and take on their old bodies again. Recognizing the Divine plan for training souls in this lower and transient state for a higher and immortal state, they will endeavor, in natural piety and mutual love, while they live, to exhaust the genuine uses of the world that now is, and thus prepare themselves to enter with happiest auspices, when they die, the world prepared for them beyond these mortal sh.o.r.es.