the fearful consequences of impenitence and unfaithfulness, in order "to make their calling and election sure," and to work out their "own salvation with fear and trembling." Therefore do we always pray, in the words of Count Zinzendorf:

"Judge me now, my God and Saviour,
Even before the judgment day;"

or in the words of our Church Litany :

:

"Lord, for thy coming us prepare:
May we to meet thee without fear
At all times ready be!"

Augustus Schultze

CHAPTER XLIII.

ON THE DAY OF JUDGMENT, THE WICKED, BOTH SOUL AND BODY, WILL BE BANISHED FROM THE PRESENCE OF

THE LORD, INTO EVERLASTING

DESTRUCTION.

All Souls are by Nature Immortal, and at Death they Return Immediately to God.— The Body also is Immortal, for Death is not Destruction.-The Body and Soul Exist Apart during the Whole Period of the Intermediate State, to be Reunited in the Resurrection Day.—The Bodies of the Just are Raised to Honor, and of the Unjust to Dishonor.-No Loss of Personal Identity in any case, and Individuality and Responsibility are Unimpaired.-All Souls at Death enter upon a Fixed and Unchanging State of Eternal Happiness or Eternal Misery, according to their Earthly Knowledge and Character.-All Elect Persons are Saved who are Incapable of being Outwardly Called by the Ministry of the Word.-Salvation Possible only in the Present Life and Time, is the Creed of the Church Universal.-Throughout the Old Testament, the World that now is and Present Judgment always placed in the Foreground, and no Intimation of Salvation in the Grave.—In the New Testament, the Lord of the Unseen World shows Irrefutably, by the Parable of the Rich Man, the Impossibility of the Reclamation of the Lost in Hades.-The Duration of the Doom of the Wicked described by the Same Term as is applied to the Blessedness of the Righteous and to God's Being, Attributes, Dominion, and Glory.

By Rev. JOSEPH T. SMITH, D.D., Late Moderator of the Presbyterian General Assembly, Baltimore, Md.

THE sole object of this paper is to set forth the doctrine of the Presbyterian Church, with its Scriptural basis, as understood by the writer, on the subject of a second probation. What that doctrine is may be ascertained with sufficient distinctness from several distinct sources. We can gather it from living expounders in Presbyterian pulpits, church courts, papers, and periodicals. We can learn it still more clearly from a long line of illustrious authors in the past. But for an exhaustive and authoritative statement we must go to its accepted symbols-the Westminster Confession and Catechisms.

Turning to the eschatology of the Westminster standards, we find first of all an assertion of the natural immortality of man. Man, every man, because the son and heir of God, inherits immortality as his inalienable birthright. All souls are by nature immortal. The Westminster standards know nothing of a conditional immortality for the righteous or an annihilation for the wicked. "God made man, male and female, with reasonable and immortal souls," and, again, souls at death "having an immortal subsistence immediately return to God who gave them" (Confession, ch. 32).

The bodies, too, which souls inhabit here, are immortal. Death is not destruction. The separation it effects between the soul and the body does not touch the integrity of either. Each exists apart, during the whole period of the intermediate state, to be reunited in the resurrection of the great day. "The souls of believers are, at their death, made perfect in holiness and do immediately pass into glory, and their bodies, being still united to Christ, do rest in their graves till the resurrection" (S. C., ques. 37). “At the last day such as are found alive shall not die, but be changed; and all the dead shall be raised up, with the self-same bodies and none other, although with different qualities, which shall be united again to their souls forever. The bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just, by his Spirit, unto honor, and be made conformable unto his own glorious body" (Confession, ch. 32).

Amidst all these transformations, and throughout the whole period of his existence, the identity of the man is preserved, and his personality unimpaired. There is no transmigration of souls; no absorption into an infinite Essence; no loss or confusion of personality. Each exists apart in his own individuality, and so is held personally responsible "for the deeds done in the body." He exists, too, during the intermediate state in a condition of full consciousness and activity. Immortal, retaining their identity and consciousness, all souls at death enter upon a fixed and unchanging state of eternal happiness or eternal misery. There is growth,