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its proper form and condition imparted that additional element of being which linked him with the spiritual realm. Moreover such a supposition presents fewer difficulties than the supposition of a miraculous creation; and in addition furnishes a complete explanation of the fact that man's physical nature is in accordance with the same general plan, and like, even in minute details, the physical nature of the higher order of animals. That God "formed man of the dust of the ground" is distinctly stated; that this relates only to man's physical nature will be admitted, and no one, I presume, will contend that "in our image, in our likeness" applies to this physical nature; therefore the whole question relating to man's physical existence is embraced in the word "formed" and the How is left to our investigation. Of course we can only use our reason, our knowledge of the facts and laws of nature and our knowledge of the Divine methods, and Divine plans so far as they can be ascertained from nature and revelation. We may err in our conclusions but so long as they are fairly reached and reasonably legitimate, we are within the bounds of the limitations we have found prescribed. We keep ever in view the fact that God is the author, and that he never releases his grasp, and never fails to carry out his plans.

Taking this view, man's spiritual nature becomes as it were an entity, a real creation, and although we are forced to believe that this spiritual nature is transmitted from parent to child through birth, this does not necessarily do away with the supposition that it is an entity and immortal in its nature. Life in the plants and animals and also in man's physical being, is a continuous stream, a vital force passing on and on from individual to individual. Why, therefore, is it not legitimate to assume that man's spiritual life in his present state of existence, is also a continuous stream passing from individual to individual? This provision in nature for the life force in physical beings to pass from individual to individual, pertains only to the earthly state of existence; why then may not the provision for the spiritual life to pass from individual to individual, if this be the method of transmission, be limited to the earthly state of existence? Not that the spiritual life is lim

ited to this state of existence, but that the law of transmission is so limited, for we believe, from revelation, that this spiritual life continues in the future state. Is not this idea of a stream implied in the words (Rev. XXI: 1) " And he showed me a pure river of water of life clear as crystal, proceeding out of the throne of God and of the lamb "? The spiritual stream purified.

But you may say the individual animals including physical human natures die, return to dust and cease to exist, though the stream of life passes on into new individuals; how then, from a parity of reasoning, can it be explained that the individual spiritual nature of man continues to exist? If the stream of physical life passes on, dropping by the way the physical forms it brings into being, why shall we hold that the same thing is not true of the spiritual forms which the stream of spiritual life brings into existence? I admit the difficulty of giving, or even of formulat ing a satisfactory answer. If we were able to handle, analyze and study spiritual nature as we are the physical existences we might be better prepared to give a satisfactory reply.

Here we must enter the domain of faith, carrying with us such indications as may be drawn from the data within our reach. I can give now only one illustration which it seems may be, to some extent, applicable, reasoning from analogy. The seed of the plant falls into the ground, germinates, produces a plant which grows to full size and maturity; it produces other seed which bear within themselves the same specific form of life as that contained in the parent, and which has been transmitted to them by that parent plant. Now suppose this stream of life to have had added to it the element, law or attribute of immortality, never-ending existence, would not precisely the same form of life be transmitted to the individual seeds? Reasoning from analogy the answer would be Yes.

It is undoubtedly true, as Paul tells us in his comparison of man's physical body with natural seed, that the latter "is not quickened except it die." Now if God had implanted the element of immortality in animal physical life, would Paul's illustration hold good? Would not the life of the human body have

been eternal? It certainly would have lived on until an Almighty decree ended its existence. In other words its law of existence would have included immortality, just as matter is eternal in its nature, and will not cease to exist except through the Almighty decree, as it came into existence by a similar decree. Is not the evidently symbolic statement in Gen. 3: 22, most easily explained on this mode of reasoning?

From this method of reasoning, if the spiritual life of man is immortal in its nature, the life of the individual spiritual natures must be immortal unless limited by an Almighty decree; to die, as in case of the physical forms, will not be a law of their nature.

There is still, however, one other point in this illustration not to be overlooked, which is all important. Naturalists and physicists of all classes, Christian and infidel, evolutionists and anti-evolutionists, are now generally agreed in considering both matter and force as eternal in their nature—the Christian philosopher while holding a beginning by creation, admitting continued existence until this is ended by the decree of the Infinite Creator. Life both physical and spiritual (of man) must be, so far as we can see, forms of force with the peculiar life elements and laws implanted in them. Our argument will therefore be completed by one additional assumption. As these life-forces are eternal in their nature, becoming extinct only by Almighty fiat, we have only to assume in accordance with the evidences both of nature and revelation, that a limit has been fixed by the Divine decree to the physical life-stream; but that no limit has been fixed to the spiritual life-stream, that while it passes from individual to individual in this life, being once imparted to the individual spiritual nature, the individual seed, so to speak, it cannot cease to exist therein. Therefore, while natural laws and forces are used, their operations are directed by the Divine will and their limits determined by his decrees. It is God's work throughout, and all in accordance with his plans.

Finally, our true notion of woman must be drawn rather from the statement in Gen. 1: 27, "So God created man in his own image, in the image of God created he him; male and female

created he them"; than from the statement in the second chapter. The latter appears to be a figurative representation of the necessity for and origin of sexual distinction, and as this relates only to the physical existence and earthly life, it presents no difficulty on the theory of man's physical development from the animal forms. Moreover this supposition explains the develop ment from the asexual or non-sexual to the sexual condition. The language of our Saviour seems to imply that sex shall be unknown in the future life-Mark 12: 24-25, "Do ye not therefore err, because ye know not the Scriptures, neither the power of God? For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.” The idea of a former union of sexes in one individual, as before stated, appears to run through the mythology of many different peoples. The heavens and earth being the two sexes in many mythologies. How this is to be accounted for

I will not now undertake to say. Nor is it easy to explain satisfactorily the words of our Saviour, "because ye know not the Scriptures" in the connection they are found.

On the one great point, however, we can all agree-God was the author of all existences, physical and spiritual. He is the source of all power, and ever remains the Ruler and Guider of the universe, "All things were made by him; and without him was not anything made that was made. In him was life." Jno. 1: 3,4.

V.

IS BAPTISM A CREATIVE ACT OR MERELY A DE-
CLARATORY RECOGNITION OF A STATE OR
CONDITION PREVIOUSLY EXISTING ?

BY CYRUS CORT, D.D.

When the writer studied theology and entered the ministry in the early sixties, the leading exponents of theological thought in the Reformed Church, such men as Rev. Dr. John W. Nevin and Rev. Dr. Henry Harbaugh, taught that there was a positive grace connected with the administratian of Christian baptism; that it was in reality the sacramental sign and seal of the regenerative activity of the Holy Ghost. In his great speech on the liturgical question before the General Synod at Dayton, 1866, Dr. Nevin made an effective appeal to the elders, reminding them, in ringing words, how their German forefathers had laid so much stress on "Taufgnade." Baptismal grace was, with them, a precious reality, a real transfer from the power of darkness into the kingdom and covenant of God's dear Son.

The sacraments, as Dr. Harbaugh so grandly declared in his great speech at the mother Synod in York a short time previous in 1866, are not empty signs and seals without a corresponding reality in the Church of Jesus Christ. Even in the ordinary affairs of human life signs and seals are supposed to stand for something. You see a picture of a boot and shoe over a shop door. You enter and inquire for boots or shoes. The owner tells you he has none for sale. Would you not at once remark, with some degree of indignation, What do you mean by displaying such a sign in the face of the public if you have no such articles on hand for sale? You would be tempted to say, You are a fraud and a humbug, and if the shopman would reply that the sign of the boot and shoe was intended to represent the fact that boots and shoes were to be had somewhere else but not where

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