Self-sacrifice Victorious

sphere, can in one solitary instance fail ultimately and hopelessly in reaching the original divine ideal? I have looked at self-sacrifice as bearing on the government of God, and as I see the plan of that government (in as far as it is cognizable by the finite intellect), so far-reaching, so all-embracing, that there is nothing in the universe, or in time, or in eternity, that can possibly be left outside its operations; and as I contemplate the modus of its working, moulding all things "from harmony to harmony" into one complete whole, under a wisdom whose grasp is wide as space and as lasting as time, and a Power, moreover, which never has been and never can be baffled; the question forces itself upon me, is it possible that this Divine order of government can fail to bring man-all men-at some epoch yet in the future, into perfect harmony and accord with its glorious Author? I have looked at self-sacrifice as bearing on the work of human redemption; and as I stand before the Cross, awed, melted, and overwhelmed by the grandeur of its revealings; and specially as I contemplate the expenditure of pity, condescension, love, and agony of which it is the exponent; the thought presses home upon me, can it be possible that a remedial scheme involving such wealth of self-sacrifice can contemplate anything short of the final home-bringing to the Divine fold of every poor wanderer?

And so in like manner, when I look at this grand idea as bearing on evolution in all the plans and processes of the Supreme Intelligence, on His past dealings with Nations, on the prophetic teachings of His Messengers, on the law of progress manifest alike in nature and in grace, on the underlying principles of all moral government, and on the capacities and possibilities of man's own being, I am ever and again brought face to face with the thought, can it be that this brief span constitutes the whole of its probation to a deathless nature.

I have subscribed to the "Westminster Standards." I must frankly admit, that according to the belief of the Church generally, these Standards teach that death closes man's probationary career. But considerable latitude of view is permitted, and I think wisely, on questions in these Standards which are regarded as not essential to a genuine Christian faith. To me this seems to be one of these questions -of deep and awful interest I grant-yet not essential to a soul's salvation. I feel therefore that I am at liberty to throw out some of my thoughts upon it. I do not mean to speak dogmatically as though the doctrine were established beyond question. The light which I think I have got, I give, and I am in search of more. Hence these pages.

The suggestions here thrown out are published with the hope that anxieties felt in

many hearts regarding the grave problems discussed may be set at rest, and that they may help to arrest the withdrawal of not a few from the communion of the Church.

The doctrine defended is not Universalism, nor Annihilation, nor Conditional Immortality, nor Purgatory; but a reasoned statement of the probable future of those who pass out of this life in an unconverted state. And it is advanced with no purpose of undermining the Standards of the Church, but with the intention of removing certain doctrinal angularities of the Confession of Faith, which mar its beauty, impede its usefulness, and hinder its reception by many who are anxious to remain in the Church of their fathers.

There is a strong necessity for the doctrines of Grace being stripped of the human additions which prevent their being clearly seen, correctly understood, and cordially embraced. To the defence and illustration of the grand truth of "Grace reigning through righteousness unto eternal life" the following pages are consecrated.