CONCERNING THE JUDGMENT

Such is the significance of Christ's words in their relation to Himself. It is, however, with their relation to ourselves that we are primarily concerned now. Of the wholly unimaginable circumstances of that day when the Son of Man shall come in His glory and all the nations be gathered before Him I shall not attempt to speak. As Dean Church has well said,[57] no vision framed with the materials of our present experience could adequately represent the truth, and, indeed, it is well that our minds should be diverted from matters which lie wholly beyond our reach, that they may dwell upon the solemn certainties which Christ has revealed. Let us think, first of the fact, and secondly of the issues, of Judgment.

I

The persistent definiteness with which the fact of judgment is affirmed by the New Testament we have already seen. Nor is the New Testament our only witness. The belief in a higher tribunal before which the judgments of time are to be revised, and in many cases reversed, may be said to be part of the creed of the race. Plato had his vision of judgment as well as Jesus. And in the Old Testament, and especially in the Book of Psalms, the same faith finds repeated and magnificent utterance: "Our God shall come, and shall not keep silence; a fire shall devour before Him, and it shall be very tempestuous round about Him. He shall call to the heavens above, and to the earth, that He may judge His people;" and again, "For He cometh, for He cometh to judge the earth: He shall judge the world with righteousness and the peoples with His truth."

Here, then, is the fact which demands a place in the thoughts of each of us--we are all to be judged. Life is not to be folded up, like a piece of finished work, and then laid aside and forgotten; it is to be gone over again and examined by the hand and eyes of Perfect Wisdom and Perfect Love. Each day we are writing, and often when the leaf is turned that which has been written passes from our mind and is remembered no more; but it is there, and one day the books--the Book of Life, of our life--will be opened, and the true meaning of the record revealed. Life brings to us many gifts of many kinds, and as it lays them in our hands, for our use and for our blessing, it is always, had we but ears to hear, with the warning word, "Know thou, that for all these things, God will bring thee into judgment."

It is, indeed, a tremendous thought. When Daniel Webster was once asked what was the greatest thought that had ever occupied his mind, he answered, "the fact of my personal accountability to God." And no man can give to such a fact its due place without feeling its steadying, sobering influence through all his life. Lament is often made to-day, and not without reason, of our failing sense of the seriousness of life. A plague of frivolity, more deadly than the locusts of Egypt, has fallen upon us, and is smiting all our green places with barrenness. Somehow, and at all costs, we must get back our lost sense of responsibility. If we would remember that God has a right hand and a left hand; if we would put to ourselves Browning's question, "But what will God say?" if sometimes we would pull ourselves up sharp, and ask--this that I am doing, how will it look then, in that day when "Each shall stand full-face with all he did below"? if, I say, we would do this, could life continue to be the thing of shows and make-believe it so often is? It was said of the late Dean Church by one who knew him well: "He seemed to live in the constant recollection of something which is awful, even dreadful to remember--something which bears with searching force on all men's ways and hopes and plans--something before which he knew himself to be as it were continually arraigned--something which it was strange and pathetic to find so little recognized among other men." But, alas! this is how we refuse to live. We thrust the thought of judgment from us; we treat it as an unwelcome intruder, a disturber of our peace; we block up every approach by which it might gain access to our minds. We do not deny that there is a judgment to come; but our habitual disregard of it is verily amazing. "Judge not," said Christ, "that ye be not judged;" yet every day we let fly our random arrows, careless in whose hearts they may lodge. "Every idle word that men shall speak, they shall give account thereof in the day of judgment;" yet with what superb recklessness do we abuse God's great gift of speech! "We shall all stand before the judgment-seat of God;" yes, we know it; but when do we think of it? What difference does it make to us?

What can indifference such as this say for itself? How can it justify itself before the bar of reason? Do we realize that our neglect has Christ to reckon with? These things of which I have spoken are not the gossamer threads of human speculation; they are the strong cords of Divine truth and they cannot be broken. "You seem, sir," said Mrs. Adams to Dr. Johnson, in one of his despondent hours, when the fear of death and judgment lay heavy on him, "to forget the merits of our Redeemer." "Madam," said the honest old man, "I do not forget the merits of my Redeemer; but my Redeemer has said that He will set some on His right hand and some on His left." Yes, it is the words of Christ with which we have to do; and if we are wise, if we know the things which belong unto our peace, we shall find for them a place within our hearts.

II

The issues of the Judgment may be summed up in a single word--separation: "He shall set the sheep on His right hand, but the goats on the left." Stated thus broadly, the issue of the Judgment satisfies our sense of justice. If there is to be judgment at all, separation must be the outcome. And in that separation is vindicated one of man's most deep-seated convictions. As right is right and wrong is wrong, and right and wrong are not the same, so neither can their issues be the same. "We have a robust common-sense of morality which refuses to believe that it does not matter whether a man has lived like the Apostle Paul or the Emperor Nero." We can never crush out the conviction that there must be one place for St. John, who was Jesus' friend, and another for Judas Iscariot, who was His betrayer."^[58] This must be,

        "Else earth is darkness at the core,
And dust and ashes all that is."

We must be sure that God has a right hand and a left, that good and evil are distinct, and will for ever remain so, that each will go to his own place, the place for which he is prepared, for which he has prepared himself, or our day would be turned into night and our whole life put to confusion.

So far, Christ's words present no difficulty. To many, however, it is a serious perplexity to find that Christ speaks of but two classes into which by the Judgment men are divided. There are the sheep and the goats, the good and the bad, and there are no others. To us it seems impossible to divide men thus. They are not, we think, good or bad, but good and bad. "I can understand," some one has said, "what is to become of the sheep, and I can understand what is to become of the goats, but how are the alpacas to be dealt with?"^[59] The alpaca, it should be said, is an animal possessing some of the characteristics both of the sheep and the goat, and the meaning of the question is, of course, what is to become of that vast middle class in whose lives sometimes good and sometimes evil seems to rule?

Now it is a remarkable fact that Scripture knows nothing of any such middle class. Some men it calls good, others it calls evil, but it has no middle term. Note, e.g., this typical contrast from the Book of Proverbs: "The path of the righteous is as the light of dawn, that shineth more and more unto the noon-tide of the day. The way of the wicked is as darkness; they know not at what they stumble." Or listen to Peter's question: "If the righteous is scarcely saved, where shall the ungodly and sinner appear?" In both instances the assumption is the same: there, on the one hand, are the righteous; and there, on the other, are the wicked; and beside these there are no others. The same classification is constant throughout the teaching of Jesus. He speaks of two gates, and two ways, and two ends. There are the guests who accept the King's invitation and sit down in His banqueting hall, and there are those who refuse it and remain without. In the parable of the net full of fishes the good are gathered into vessels, but the bad are cast away. The wheat and the tares grow together until the harvest; then the wheat is gathered into the barn, and the tares are cast into the fire. The sheep are set on the right hand, and the goats on the left hand; and there is no hint or suggestion that any other kind of classification is necessary in order that all men may be truly and justly dealt with.

All this may seem very arbitrary and impossible until we remember that the classification is not ours but God's. It is not we who have to divide men, setting one on the right hand and another on the left; that is God's work; and it is well to remind ourselves that He invites none of us to share His judgment-throne with Him, or, by any verdict of ours, to anticipate the findings of the last great day. And because to us such a division is impossible, it does not therefore follow that it should be so to Him before whom all hearts are open and all desires known. We cannot separate men thus because human character is so complex. But complexity is a relative term; it depends on the eyes which behold it; and our naming a thing complex may be but another way of declaring our ignorance concerning it. We all know how a character, a life, a course of events, which, on first view, seemed but a tangled, twisted skein, on closer acquaintance often smooths itself out into perfect simplicity. And there is surely no difficulty in believing that it should be so with human life when it is judged by the perfect knowledge of God. Life is like a great tree which casts forth on every side its far-spreading branches. Yet all that moving, breathing mystery of twig and branch and foliage springs from a single root. To us the mystery is baffling in its complexity: we have looked at the branches. To God it is simple, clear: He sees the hidden root from which it springs. So that, to go back to our former illustration, it is only our ignorance which compels us to speak of "alpacas" in the moral world. To perfect knowledge they will prove to be, as Mr. Selby says, either slightly-disguised sheep or slightly-disguised goats.

There is a further fact also to be taken into account in considering Christ's two-fold classification. Since it is the work of infinite knowledge and justice it will have regard to all the facts of our life. God looks not only at the narrow present, but back into the past, and forward into the future. He marks the trend of the life, the bent and bias of the soul. He chalks down no line saying, "Reach this or you are undone for ever." He sets up no absolute standard to which if a man attain he is a saint, or falling short of which he is a sinner. And when He calls one man righteous and another wicked, He means very much more than that one has done so many good deeds, and another so many evil deeds; "righteous" and "wicked" describe what each is in himself, what each will decisively reveal himself to be, when present tendencies have fully worked themselves out. There are two twilights, the twilight of evening and the twilight of morning; and therefore God's question to us is not, how much light have we? but, which way do we face? to the night or to the day? Not "What art thou?" but "What wilt thou?" is the supreme question; it is the answer to this which sets some on the right hand and some on the left.

Let us close as we began, remembering that it is Christ who is to be our Judge. Therefore will the judgment be according to perfect truth. We know how He judged men when He was here on earth--without respect of persons, undeceived by appearances, seeing things always as they are, calling them always by their true names. And such will His judgment be hereafter. On the walls of the famous Rock Tombs of Thebes, there is a group of figures representing the judging of the departed spirit before Osiris, the presiding deity of the dead. In one hand he holds a shepherd's crook, in the other a scourge; before him are the scales of justice; that which is weighed is the heart of the dead king upon whose lot the deity is called to decide. The pictured symbol is a dim foreshadowing of that perfect judgment which He who looketh not at the outward appearance but at the heart will one day pass on all the lives of men. And yet an apostle has dared to write of "boldness in the day of Judgment"! Surely St. John is very bold; yet was his boldness well-based. He remembered the saying of his own Gospel: "The Father hath given all judgment unto the Son ... because He is the Son of Man." Yes; He who will come to be our Judge is He who once for us men, and for our salvation, came down from heaven, and was made man, and upon the Cross did suffer death for our redemption. Herein is the secret of the "boldness" of the redeemed.

"Jesus, Thy blood and righteousness
My beauty are, my glorious dress;
'Midst flaming worlds in these arrayed,
With joy shall I lift up my head.

Bold shall I stand in that great day,
For who aught to my charge shall lay?
Fully absolved through these I am,
From sin and fear, from guilt and shame."

CONCERNING THE FUTURE LIFE

Further, Christ taught us, the heavenly life is a life of service. Every one knows how largely the idea of rest has entered into our common conceptions of the future. It is indeed a pathetic commentary on the weariness and restlessness of life that with so many rest should almost have come to be a synonym for blessedness. But rest is far from being the final word of Scripture concerning the life to come. Surely life, with its thousandfold activities, is not meant as a preparation for a Paradise of inaction. What can be the meaning and purpose of the life which we are called to pass through here, if our hereafter is to be but one prolonged act of adoration? We shall carry with us into the future not character only but capacity; and can it be that God will lay aside as useless there that which with so great pains He has sought to perfect here? It is not so that Christ has taught us to think: "He that received the five talents came and brought other five talents, saying, Lord, thou deliverest unto me five talents: lo, I have gained other five talents. His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord." God will not take the tools out of the workman's hands just when he has learned how to handle them; He will not "pension off" His servants just when they are best able to serve Him. The reward of work well done is more work; faithfulness in few things brings lordship over many. Have we not here a ray of light on the mystery of unfinished lives? We do not murmur when the old and tired are gathered to their rest; but when little children die, when youth falls in life's morning, when the strong man is cut off in his strength, we know not what to say. But do not "His servants serve Him" there as well as here? Their work is not done; in ways beyond our thoughts it is going forward still. [60]

One other question concerning the future with which, as by an instinct, we turn to Christ for answer is suggested by the following touching little poem:

"I can recall so well how she would look--
How at the very murmur of her dress
On entering the room, the whole room took
            An air of gentleness.

That was so long ago, and yet his eyes
Had always afterwards the look that waits
And yearns, and waits again, nor can disguise
              Something it contemplates.

May we imagine it? The sob, the tears,
The long, sweet, shuddering breath; then on her breast
The great, full, flooding sense of endless years,
            Of heaven, and her, and rest."

Can we quote the authority of Jesus for thoughts like these? The point is, let it be noted, not whether we shall know each other again beyond death, but whether we shall be to each other what we were here. At the foot of the white marble cross which his wife placed upon the grave of Charles Kingsley are graven these three words: Amavimus, Amamus, Amabimus ("We have loved, we love, we shall love"). After Mrs. Browning's death her husband wrote these lines from Dante in her Testament: "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 enamoured." Will Christ counter-sign a hope like this? I do not know any "proof-text" that can be quoted, yet it were profanation to think otherwise. There are many flowers of time, we know, which cannot be transplanted; but "love never faileth," love is the true immortelle. And whatever changes death may bring, those who have been our nearest here shall be our nearest there. And though, as I say, we can quote no "proof-text," our faith may find its guarantee in the great word of Jesus: "If it were not so, I would have told you." This is one of the instincts of the Christian heart, as pure and good as it is firm and strong. Since Christ let it pass unchallenged, may we not claim His sanction for it? If it were not so, He would have told us.

II

I turn now to the reverse side of Christ's teaching concerning the future. And let us not seek to hide from ourselves the fact that there is a reverse side. For, ignore it as we may, the fact remains: those same holy lips which spoke of a place, "where neither moth nor rust doth consume," spoke likewise of another place, "where their worm dieth not, and the fire is not quenched."

In considering this solemn matter we must learn to keep wholly separate from it a number of difficult questions which have really nothing to do with it--with which, indeed, we have nothing to do--and the introduction of which can only lead to mischievous confusion and error. What is to become of the countless multitudes in heathen lands who die without having so much as heard of Christ? How will God deal with those even in our own Christian land to whom, at least as it seems to us, this life has brought no adequate opportunity of salvation? What will happen in that dim twilight land betwixt death and judgment which men call "the intermediate state"? Will they be few or many who at last will be for ever outcasts from the presence of God? These are questions men will persist in asking, but the answer to which no man knows. Strictly speaking, they are matters with which we have nothing to do, which we must be content to leave with God, confident that the Judge of all the earth will do right, even though He does not show us how. What we have to do with, what does concern us, is the warning of Jesus, emphatic and reiterated, that sin will be visited with punishment, that retribution, just, awful, inexorable, will fall on all them that love and work iniquity.

"But why," it may be asked, "why dwell upon these things? Is there not something coarse and vulgar in this appeal to men's fears? And, after all, to what purpose is it? If men are not won by the love of God, of what avail is it to speak to them of His wrath?" But fear is as real an element in human nature as love, and when our aim is by all means to save men, it is surely legitimate to make our appeal to the whole man, to lay our fingers on every note--the lower notes no less than the higher--in the wide gamut of human life. The preacher of the gospel, moreover, is left without choice in the matter. It is no part of his business to ask what is the use of this or of that in the message given to him to deliver; it is for him to declare "the whole counsel of God," to keep back nothing that has been revealed. And the really decisive consideration is this--that this is a matter on which Christ Himself has spoken, and spoken with unmistakable clearness and emphasis. Shall, then, the ambassador hesitate when the will of the King is made known? More often--five times more often, it is said^[61]--than Jesus spoke of future blessedness did He speak of future retribution. The New Testament is a very tender book; but it is also a very stern book, and its sternest words are words of Jesus. "For the sins of the miserable, the forlorn, the friendless, He has pity and compassion; but for the sins of the well-taught, the high-placed, the rich, the self-indulgent, for obstinate and malignant sin, the sin of those who hate, and deceive, and corrupt, and betray, His wrath is terrible, its expression is unrestrained."^[62] "Jesu, Thou art all compassion," we sometimes sing; but is it really so? St. Paul writes of "the meekness and gentleness of Christ"; and for many of the chapters of Christ's life that is the right headline; but there are other chapters which by no possible manipulation can be brought under that heading, and they also are part of the story. It was Jesus who said that in the day of judgment it should be more tolerable for even Tyre and Sidon than for Bethsaida and Chorazin; it was Jesus who uttered that terrible twenty-third chapter of St. Matthew's Gospel, with its seven times repeated "Woe unto you, scribes and Pharisees, hypocrites!" it was Jesus who spoke of the shut door and the outer darkness, of the worm that dieth not, and the fire that is not quenched, of the sin which hath never forgiveness, neither in this world, nor in that which is to come, and of that day when He who wept over Jerusalem and prayed for His murderers and died for the world will say unto them on His left hand, "Depart from Me, ye cursed, into the eternal fire which is prepared for the devil and his angels." These are His words, and it is because they are His they make us tremble. He is "gentle Jesus, meek and mild"; that is why His sternness is so terrible.

These things are not said in order to defend any particular theory of future punishment--on that dread subject, indeed, the present writer has no "theory" to defend; he frankly confesses himself an agnostic--but rather to claim for the solemn fact of retribution a place in our minds akin to that which it held in the teaching of our Lord. We need have no further concern than to be loyal to Him. Does, then, such loyalty admit of a belief in universal salvation? Is it open to us to assert that in Christ the whole race is predestined to "glory, honour, and immortality"? The "larger hope" of the universalist--

            "that good shall fall
    At last--far off--at last, to all,
And every winter change to spring"--

is, indeed, one to which no Christian heart can be a stranger; yearnings such as these spring up within us unbidden and uncondemned. But when it is definitely and positively asserted that "God has destined all men to eternal glory, irrespective of their faith and conduct," "that no antagonism to the Divine authority, no insensibility to the Divine love, can prevent the eternal decree from being accomplished," we shall do well to pause, and pause again. The old doctrine of an assured salvation for an elect few we reject without hesitation. But, as Dr. Dale has pointed out,^[63] the difference between the old doctrine and the new is merely an arithmetical, not a moral difference: where the old put "some," the new puts "all"; and the moral objections which are valid against the one are not less valid against the other also. I dare not say to myself, and therefore I dare not say to others, that, let a man live as he may, it yet shall be well with him in the end. The facts of experience are against it; the words of Christ are against it. "The very conception of human freedom involves the possibility of its permanent misuse, of what our Lord Himself calls 'eternal sin.'" If a man can go on successfully resisting Divine grace in this life, what reason have we for supposing that it would suddenly become irresistible in another life? Build what we may on the unrevealed mercies of the future for them that live and die in the darkness of ignorance, let us build nothing for ourselves who are shutting our eyes and closing our hearts to the Divine light and love which are already ours.

"Behold, then, the goodness and severity of God;" and may His goodness lead us to repentance, that His severity we may never know. This is, indeed, His will for every one of us: He has "appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ." If we are lost we are suicides.

THE END

1. J. Stalker, The Christology of Jesus, p. 23, footnote.

2. "The sources for our knowledge of the actual teaching of Jesus do not lie merely in the Gospel accounts, but also in the literature of the apostolic age, especially in the Epistles of Paul.... Even had no direct accounts about Jesus been handed down to us, we should still possess, in the apostolic literature, a perfectly valid testimony to the historical existence and epoch-making significance of Jesus as a teacher."--H.H. Wendt, Teaching of Jesus, vol. i, p. 28.

3. What is Christianity? p. 20.

4. Three Essays on Religion, p. 253.

5. Literature and Dogma, p. 10.

6. See Harnack's What is Christianity? p. 4.

7. See A.S. Peake's Guide to Biblical Study, p. 244.

8. Thoughts on Religion, p. 157.

9. The Kingdom of God, p. 50.

10. "Christian apologists," says Dr. Sanday, "have often done scant justice to the intensity of this [monotheistic] faith, which was utterly disinterested and capable of magnificent self-sacrifice."--Art. "God," Hastings' Dictionary of the Bible, vol. ii, p. 205.

11. See R.F. Horton's Teaching of Jesus, p. 59.

12. A.M. Fairbairn, Christ in Modern Theology, p. 244.

13. On the subject of this chapter see especially G.B. Stevens' Theology of the New Testament, chap. vi.

14. Christian Doctrine, p. 77.

15. Bishop Gore, Bampton Lectures, 1891, p. 13.

16. J. Denney, Studies in Theology, p. 25.

17. For an admirable statement of the argument of this paragraph see D.W. Forrest's Christ of History and experience, chap. i. and note 4, p. 385.

18. Cp. Denney's note on St. Paul's description of Christ, "Him who knew no sin," in 2 Cor. v. 21: "The Greek negative (mae), as Schmiedel remarks, implies that this is regarded as the verdict of some one else than the writer. It was Christ's own verdict upon Himself."

19. The Death of Christ, p. 28.

20. The Philosophy of the Christian Religion, p. 408.

21. John xii. 27, 28; xiii. 31; xvii. 1.

22. G.B. Stevens, Theology of the New Testament, p. 133.

23. I quote once more from Dr. Denney.

24. J. Denney, Studies in Theology, p. 154.

25. See W.N. Clarke's Outlines of Christian Theology, p. 373.

26. "It is the Holy Spirit who supplies the bodily presence of Christ, and by Him doth He accomplish all His promises to the Church. Hence, some of the ancients call Him 'Vicarium Christi,' 'The Vicar of Christ,' or Him who represents His person and dischargeth His promised work: Operam navat Christo vicariam."--Owen, Works, vol. iii. p. 193.

27. "Our sources with the utmost possible uniformity refer to the Spirit in terms implying personality."--Stevens, Theology of the New Testament (p. 215), where the whole question is discussed with great fullness and fairness.

28. John Watson, The Mind of the Master, p. 321. May we remind Dr. Watson of what he has himself written on the first page of his Doctrines of Grace: "It was the mission of St. Paul to declare the gospel of our Lord and Saviour Jesus Christ to the nations, and none of his successors in this high office has spoken with such persuasive power. Any one differs from St. Paul at his intellectual peril, and every one may imitate him with spiritual profit."

29. See, in confirmation of the argument of this paragraph, Orr's Christian View of God and the World, p. 401 ff., and Art. "The Kingdom of God," in Hastings' Dictionary of the Bible; Denney's Studies in Theology, Lect. VIII.

30. J. Watson, The Mind of the Master, p. 323.

31. F.G. Peabody, Jesus Christ and the Social Question, pp. 88, 89.

32. Fellowship with Christ, p. 157.

33. See Trench's Study of Words, p. 100.

34. The chapter entitled "Christ's Doctrine of Man" is one of the most suggestive chapters in Dr. Bruce's admirable work The Kingdom of God.

35. Studies in Theology, p. 83.

36. See Hastings' Dictionary of the Bible, Art. "Sin," vol. iii. p. 533.

37. This is the R.V. marginal rendering of Gen. iv. 13.

38. R.W. Dale, Evangelical Revival and other Sermons, p. 66 ff.

39. The Kingdom of God, p. 203.

40. In his famous sermon on the Pharisees, University Sermons, p. 32.

41. R.W. Church, Gifts of Civilisation, p. 71.

42. Prov. iv. 7: "Get wisdom; and with all thy getting get understanding," which does not mean simply, "Whatever else you get, be sure to get understanding." The marginal reference is to Matt. xiii. 44: wisdom, like the pearl of great price, is to be secured with, i.e. at the cost and sacrifice of, everything else that can be gotten. (See J.R. Lumby on "Shortcomings of Translation," Expositor, second series, vol. iii. p. 203.)

43. 2 Cor. v. 9 R.V. margin.

44. Laws of Christ for Common Life, p. 59.

45. Bible Characters: Stephen to Timothy, p. 95.

46. On the Authorized Version of the New Testament, p. 14.

47. I am indebted for these two quotations to Bishop Paget's Spirit of Discipline, p. 66.

48. P. Carnegie Simpson, The Fact of Christ, pp. 116, 117.

49. Time and Tide, p. 224.

50. F.G. Peabody, Jesus Christ and the Social Problem, p. 219.

51. Emerson had surely overlooked this nobler meaning of the word when he wrote, "They [the English] put up no Socratic prayer, much less any saintly prayer, for the queen's mind; ask neither for light nor right, but say bluntly, 'grant her in health and wealth long to live'" (English Traits).

52. To those who are interested in the subject of this chapter Prof. Peabody's book already referred to, and an article entitled "The Teaching of Christ concerning the Use of Money" (Expositor, third series, vol. viii. p. 100 ff.) may be recommended.

53. Studies in Theology, p. 239.

54. "There is no subject on which it is more difficult to ascertain the teaching of Christ than that which relates to the future of the kingdom."--A.B. Bruce, The Kingdom of God, p. 273.

55. J. Agar Beet, The Last Things, p. 46.

56. Marcus Dods, The Parables of our Lord (first series), p. 238.

57. Cathedral and University Sermons, p. 10.

58. John Watson, The Mind of the Master, pp. 203, 204.

59. See T.G. Selby's Imperfect Angel and other Sermons, p. 211. Cf. Zachariah Coleman in "Mark Rutherford's" Revolution in Tanners Lane: "That is a passage that I never could quite understand. I never hardly see a pure breed, either of goat or sheep. I never see anybody who deserves to go straight to heaven or who deserves to go straight to hell. When the Judgment Day comes it will be a difficult task."

60. See the very striking and beautiful chapter entitled "The Continuity of Life" in Watson's Mind of the Master.

61. See T.G. Selby's Ministry of the Lord Jesus, p. 279.

62. R.W. Church, Human Life and its Conditions, p. 103.

63. In a striking article entitled "The Old Antinomianism and the New" (Congregational Review, Jan. 1887).