Read Ebook: The Life of the Waiting Soul in the Intermediate State by Sanderson R E Robert Edward

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"Being put to death in the flesh, but quickened in the spirit: in which also He went and preached unto the spirits in prison, which aforetime were disobedient, when the longsuffering of GOD waited in the days of Noah, while the ark was a preparing."

So far we have considered the case of those who die in the favour of GOD, and, though as yet unfit for the vision of GOD in Heaven itself, are nevertheless capable of becoming so in the course of the Intermediate Life.

What, however, must be said of those who in life had light and knowledge of GOD and of His will, and yet hardened themselves against GOD; who were free, and in the exercise of their freedom rejected GOD? Of these unhappy souls, if there is no yielding of their will to GOD in the Intermediate Life, if, and so far as, they have absolutely made themselves by the fixedness of their choice incapable of yielding, if after death they still hate GOD and set the whole force of their determination against Him,--one can only fear that even GOD Himself cannot help them. On the supposition that the prerogative of free will, once for all given to man, must be respected by GOD, we are driven to the belief that GOD cannot force the will. It is not that GOD changes towards them. It is not necessary to suppose that He is even punishing them. He may still be in Himself all that He is to all, full of love towards them, full of pity, full of mercy. "His mercy is over all His works." He can no more cease to be a Father to every man than He can cease to be GOD. He hates nothing that He has made. But if the very knowledge and thought of GOD'S longsuffering patience serves only to harden and to exasperate, if it only stirs in the lost soul deeper pangs of inexorable hatred, then,--man being man and GOD being GOD,--what can GOD do? It is they who reject GOD, not GOD Who is rejecting them. It is they who spurn Him, not He Who chastises them. He does not banish them from His Presence: it is they who banish Him from their presence. And if this defiance against GOD survives and lasts, if, as ages pass, it becomes more resolutely inveterate and set, what power can stop it, what love can soften it? And if it is never to be pacified, and never yields, what shall hinder it from going on up to and beyond the Day of Judgment? It may be said that such utter determination is a moral impossibility, that no will of man could finally defy and resist the love of GOD. If that be so, well! But on the assumption that it is not impossible, the inference which has been drawn is inevitable.

But there are others who in life have never heard of Christ, the millions of heathen in all ages and all lands since the world began, of whom it may truly be said that they never had a chance of salvation. To these may be added many who have indeed fallen in with Christianity, but with a Christianity of such a sort, presented to them in such a way, in such a form, and under such circumstances as almost naturally to create in their minds a really honest doubt and distrust of it. What shall be said of these honest unbelievers, and, scarcely through their own fault, blind? As to these, let us ask whether the doctrine of the Intermediate State can help to give us some better hope.

Here, then, we have a set of facts which throw light upon some of the dark places of that unknown and unseen land, the Intermediate State. If we do justice to our Bibles we must regard these as facts, whether we can fully explain them or not. Scriptural facts they certainly are. What, then, can we learn from them? First, we seem to learn this,--that some provision is made in the Intermediate State for the salvation of those souls who in this life never heard of Christ, never had a chance, as we say, of salvation. And when we think of it, does it not seem to belong to GOD'S eternal justice that souls should not be condemned for that which they could not help? Every human soul must have had a chance of knowing Christ, before it can justly be punished for the consequences of not knowing Him. Countless millions in all ages, since the world began, in our own land, and in other lands, have never heard the good news of Jesus Christ in life. It is not so with us. With them it is and has been so. Christ preached to those who in safe keeping had been waiting long. Then is it not possible for such as those in all ages to receive the teaching in the Intermediate Life which they never received in this? Why should Christ preach to those and not to these?

This hope helps to solve that harassing enigma which perplexes and oppresses so many of us,--I mean, as to the condition and future destiny of the heathen, and the outcast, and the blind, and the ignorant. There, in that stillness of the disembodied life, souls may be taught and trained to know what they never could know in this life on earth, the wonders and the blessings of the life in Christ.

And may not this charge, laid on ministering souls in the Intermediate Life, help to solve another mystery--the mystery of many an early and, as we might think, untimely death? How often do we see a life cut short at the very climax of its best powers, in the very midst of its noblest service! All the earlier days had been directed, and had contributed to the perfection of the instrument, and then, just when its work was doing, came the sudden end. Was it not so to our Blessed Lord Himself? May it not be said with due reverence that, if only His human life on earth had been prolonged, His teaching, and His miracles, and His sinlessness, and His love must have swayed and melted the hearts of men, even of those who so long and so stubbornly withstood Him? We might so think. But, just when His young life was at its prime of human excellence, He died, and His human Spirit passed to preach salvation to souls in the spirit land. So are souls, it may be, taken from us at the summit of their ripeness, but only to be transferred to another scene, and to be employed upon other work. Their labours change, but their works indeed do follow with them to that land where other souls of those who knew not Christ here may learn to know Him there, and knowing Him may choose Him, and choosing Him may be His and He theirs even to the end.

"Not handling the word of GOD deceitfully, but by the manifestation of the truth commending ourselves to every man's conscience in the sight of GOD."

The Scriptural doctrine of the Intermediate Life, as I have tried, so far, to set it forth, is a very different thing from what our Twenty-second Article calls "The Romish Doctrine concerning Purgatory." The word "purgatory" simply means the sphere or life of cleansing. The Intermediate State, therefore, during which the soul is being purified and fitted for the vision of GOD in Heaven may be legitimately called "a purgatory." But "The Romish Doctrine concerning Purgatory" means much more than this. It is a belief which, originating in what was true and Scriptural, gradually became so overlaid with subsequent additions, that the original truth was at length buried and lost sight of. What the Twenty-second Article condemns is not any and every conceivable doctrine concerning Purgatory, but the Romish doctrine only. And here it is well to note that all false beliefs which have had for any length of time a wide currency among men have been founded upon and have retained in them some element of truth. This it is which enabled them to survive: this and nothing else gives to error its vitality. These false beliefs are not mere error, but contain truth and error mixed together. The error perverts and makes void the truth; but without the truth the error could not live.

In the case of the doctrine of Purgatory, the true and Scriptural doctrine of the progressive purification of the soul in the Intermediate State is the element of truth on which has been based the Romish Doctrine of Purgatory. Wherein then lies the error of it?

But it would be an act of disloyalty to the truth, and of cowardice into the bargain, if we should abandon or minimize a truth because it has been by some corrupted and perverted. Many a truth which has come down to us may have lost some of the fresh lustre of its early purity. But all the same, if it is the truth we cannot let it go. And that truth which tells us something of the land, now beyond our sight, to which our dear ones have already passed, which we shall each of us ourselves soon enter--the truth which GOD has made known to us in Holy Scripture about this land, we cannot afford to ignore and disregard. Nothing is easier than to discredit such a truth by raising the cry of Popery. It is one of the penalties which those have to pay who seek to disentangle the truth which He has in His Church revealed from the untruth which has wrapped it round.

But we must not shrink from this duty. In days when principles are questioned, and almost all truths disputed, we must, at all hazards, learn to keep our sight clear and our footing steady. For the Lord is our Light and our Salvation. Whom then shall we fear? The Lord is the strength of our life: of whom then shall we be afraid?

We must now bring to a close the discussion which has been occupying our attention: not that everything has been said that can or ought to be said about it; for the interest of the subject grows with the handling of it, as the various features of it open out to view.

But does the Bible throw any light upon this mysterious subject? I think it does. It will be remembered how, in the narrative of the rich man and Lazarus, Abraham is made to say to the rich man, "They have Moses and the Prophets, let them hear them." We may ask, how could Abraham, who lived more than 400 years before the birth of Moses, have known of the existence of Moses, if there were no possible means of communication, by which occurrences on earth could be made known in the unseen world where Abraham was? What could he know of the prophets who lived more than a thousand years after his time, if no possible communication could find its way to that other world? And we may trust this inference because, in a narrative of this kind, whether it be historical or not, it is not to be supposed that our Lord would have introduced a false detail.

Let us, however, turn to another passage. In the scene on the Mount of the Transfiguration there appeared, talking with Christ, Moses and Elijah. In what condition were they present? They were still in the Intermediate State. The general Resurrection had not, and has not yet, come. "In glory" they appeared. Yes! some outward clothing, as of a bodily form, gloriously radiant was thrown round them, so that they became visible for the time to the eyes of the three disciples. But in no resurrection bodies did they come; for in those they could not yet present themselves, since they had not yet received them. And what was the theme of their conversation? They spoke, we are told, with Christ concerning the exodus or "death, which He should accomplish at Jerusalem." But how could they speak fitly of this great theme, if they had no knowledge of the circumstances which were leading to it, of the nature of Christ's Incarnate Life on earth, and something at least or the real significance, known fully to the mind of GOD only, of His approaching death? They must have known not only of each other, who and what they had been historically in their own generation, but also what was now passing on earth, the course and connection of prophecies and types, and the succession of events in history which had led up to this climax of the fulness of time.

Thus we see that the hearts of these two visitants,--visitants not from Heaven, but from Paradise,--were fastened with a keen interest and strained attention upon the unfolding of that wondrous Life of Christ. His works and words were the theme of their adoring contemplation. May we not learn then, that what these two great Saints could do was, therefore, at least a possible thing to do, and, according to the will of GOD, a thing which others might also do? If so, the barrier between Paradise and earth is so far transparent on that further side, that what GOD permits souls in the Intermediate Life to know, that they do actually see and know of the occurrences that are passing here.

But I must hasten to the answer of another question. Do they pray for us? Surely that question is as good as answered by what has just been said. If those who have gone from our sight are still permitted to know what it may be good for them to know of the trials and sorrows, the hopes and fears, the temptations and the warfare to which we, whom they loved so well and still love, are exposed on earth, we are sure that they take thought of us and pray for us. Shall not they whose eyes are opened, now that they are with Christ, care for and pray for those whom they have left behind, tossing still upon the troubled seas, and buffeted by the vexing winds and storms of this earthly life?

They are, moreover, "with Christ." What does this really imply,--to be "with Christ"? It must mean at least this, that, where Christ is, there is the Church. And Christ, though He has ascended to the Right Hand of GOD, is still in a true sense in Paradise also. For "He filleth all in all." S. Stephen, before his death, prayed, "Lord Jesus, receive my spirit." Our Lord, therefore, must have been there in Paradise to receive it. S. Paul, long after our Lord's Ascension, knew that to die was better than to live, because it was to be absent from the body and present with the Lord. But if Christ is there, He must be the object of the worship of those who are also there. So then if Christ be there, and the Church is there, and worship is offered there, then it follows that the whole energy of Church life is there. The souls in Paradise are not so many isolated and individual units. The Church unites them. They are organised in the exercise of worship, sustained, as it surely is, in unfailing and perpetual intensity. As the incense of our worship rises here, it blends with the incense that ascends to Christ there. The Church is militant on earth, it is expectant in Paradise, it will be hereafter triumphant in Heaven. Yet these are not three Churches, but one Church. And this helps us to see more clearly what is meant by the Communion of Saints. The Church on earth and the Church in Paradise are one, and one thrill of spiritual communion vibrates through its members there and here.

But is prayer to be one sided? Communion is not one sided. And communion implies that what they do for us, we should also do for them. This brings us to one more question. May we, then, pray for those who have passed on before us? Let us plainly say that there is every reason for and none against the practice. We have in favour of it the sanction of Bible witness, of primitive Church custom, of Christian and human instinct.

The earliest Church Liturgies contained in them prayers for the dead. And the earliest Christian writers, as well as the inscriptions on tombs bear such witness to the existence of this primitive practice, that it cannot be disputed. It is true that our English Prayer Book neither expressly sanctions nor yet expressly forbids these intercessions. But in the Liturgy, in the Litany, and in the Burial Service, prayers occur which appear to have been purposely so worded, as to lend themselves to a reference in the minds of worshippers to the faithful dead, if any should desire so to apply them. Bishop Cosin, one of the chief compilers of our present Prayer Book, writes that the words, "that we and Thy whole Church may obtain remission of our sins, and all other benefits of His Passion," occurring in our Liturgy, are to be understood to refer as well to "those who have been here before," that is to say, who have died in the Lord, as to those "that are now members of it," that is, who still are living.

And is not the custom reasonable? Are we to pray for those whom we dearly love up to the very last moment of their life, and then for ever to refrain? We could understand this on the supposition that death was the end of all things, or that at death there followed an immediate heaven or an instant hell; but not if the process of purification and of real Church life are continuing after death. And Christian instinct urges it. GOD is a Father. As children we ought to tell Him all that is in our heart. Whatever we may rightly desire we may rightly pray for. It is only that which we ought not to desire that we ought not to pray for. It is not right to pray that they may, as by a miracle, be restored to us; that is not the will of GOD. Nor is it right that we should seek by occult and forbidden ways to hold converse with them. But we may surely ask for them what S. Paul asked for his friend, that they may find mercy in that day, that they may have rest and peace and light and refreshment, the joy of Christ's Presence, and the gladness of a blessed Resurrection.

And now these words must be brought to a close. The arguments which have been urged rest upon the very language of Holy Scripture, or upon legitimate inferences from it. What then? If they are worthy of trust, to accept them is to rob death of half its fears and alarms. It is the unknown that inspires terror. To know but a little more than we before knew of the land in which those who have gone before now sojourn, is to gather fresh courage to face it with less misgiving for them and for ourselves. They have passed on, but they await us there. They are only hidden from us for a little while. Their voices are silent. But their life is as real a life as ours. No dull oblivion weighs them down. They live and think and see and know,--know, it may be, more of us than we think, know as much of us as it is for their happiness to know. A little while and we also shall know as they know, and see as they see, in the home and resting place of vision and of peace.

Footnotes:

Rev. xxi. 27.

Acts xxiv. 15.

See Luckock, "The Intermediate State," pp. 14, 15.

S. John xx. 17.

Mozley, Univ. Serm., p. 155.

Isaiah xxxiii. 17.

Psalm xvi. 11.

Col. iii. 4.

Advent Sermon, "The Day of the Lord."

Rev. vi. 9, 10, 11 .

Heb. iv. 12.

S. James iii. 15.

Jude 19.

Gen. ii. 7.

Mason, "Faith of the Gospel," p. 85.

For example, Acts vii. 60; S. John xi. 11, 14; 1 Thess. v. 14; 1 Cor. xv. 18, 20.

Rev. xiv. 13.

Phil i. 21.

Isaiah i. 2.

The same word is used constantly in the N.T. for the special proclamation of the Gospel.

See Dr. Maclear on the Articles, p. 368. If the Sacrifice on the Cross served one purpose and effected one propitiation, and the Sacrifice of the Mass another, then the inference is that they were themselves, so far, different things. It was the same Body of Christ which was offered in each case, but the sacrifices of the same Body were different. Therefore the Sacrifice of the Mass was a repetition of the Sacrifice on the Cross for a distinct object and a distinct purpose. It was supplementary, and supplied a defect which the Sacrifice on the Cross failed to supply!

Psalm xxvii. 1.

A friend has suggested that Moses and the prophets may, one after the other, have reported to Abraham the occurrences on earth in which they had severally themselves taken part, and that, therefore, we have in this narrative no more than an illustration of the mutual intercourse which exists in the Intermediate Life. To this it may be replied that this suggestion, so far from discrediting, really confirms the argument in the sermon. The suggestion is an attempt to explain the mode by which knowledge of what passes here is attained, which is certainly no disproof of the existence of such knowledge. But it is safer to say that, some how or other, the denizens of the Intermediate State do probably know, as Abraham certainly knew, occurrences on earth.

There is so much doubt as to the bearing upon this point of the words in Hebrews xii. 1, that I have not referred to it. Yet I would suggest that the comparison of our life on earth to the endeavours of the runners in the games of the amphitheatre implies that those efforts are made under the gaze of a cloud of spectators. The existence of the spectators, and their interest in the contests, are integral facts in the similitude, and essential elements in it.

Eph. i. 23.

See 2 Macc. xii. 44, 45.

See Plummer, Expositor, Pastoral Epp., p. 324.

Forbes on 39 Articles, p. 612.

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