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and ill-desert, while, when existence terminates, consciousness also ceases. It might at most be
said that the dread of annihilation would be a punishment, but this punishment would not be
commensurate with the transgression. And naturally the dread of a man who never had within
him the spark of immortality, will never equal that of him who has eternity in his heart, Eccl.
3:11. (3) It often happens that people consider the extinction of being and of consciousness a
very desirable thing, when they grow tired of life. For these such a punishment would be in
reality a blessing.
F. THE INTERMEDIATE STATE NOT A STATE OF FURTHER PROBATION.
1. STATEMENT OF THE DOCTRINE.
The theory of the so-called “second probation” found
considerable favor in the theological world of the nineteenth century. It is advocated, among
others, by Mueller, Dorner, and Nitzsch in Germany, by Godet and Gretillat in Switzerland, by
Maurice, Farrar, and Plumptre in England, and by Newman Smythe, Munger, Cox, Jukes and
several Andover theologians in our own country. This theory is to the effect that salvation
through Christ is still possible in the intermediate state for certain classes or, perhaps, for all;
and that this is offered on substantially the same terms as at present, namely, faith in Christ as
Saviour. Christ is made known to all who still need Him unto salvation, and acceptance of Him is
urged on all. No one is condemned to hell without being subjected to this test, and only they
are condemned who resist this offer of grace. The eternal state of man will not be irrevocably
fixed until the day of judgment. The decision made between death and the resurrection will
decide, whether one will be saved or not. The fundamental principle on which this theory rests,
is that no man will perish without having been offered a favorable opportunity to know and
accept Jesus. Man is condemned only for the obstinate refusal to accept the salvation that is
offered in Christ Jesus. Opinions differ, however, as to the persons to whom the gracious
opportunity to accept Christ will be offered in the intermediate state. The general opinion is
that it will certainly be extended to all children who die in infancy, and to the adult heathen
who in this life have not heard of Christ. The majority hold that it will even be granted to those
who lived in Christian lands, but in this present life never properly considered the claims of
Christ. Again, there is great diversity of opinion as to the agency and the methods by which this
saving work will be carried on in the future. Moreover, while some entertain the largest hope as
to the outcome of the work, others are less sanguine in their expectations.
2. THE FOUNDATION ON WHICH THIS DOCTRINE RESTS.
This theory is founded in part on
general considerations of what might be expected of the love and justice of God, and on an
easily understood desire to make the gracious work of Christ as inclusive as possible, rather
than on any solid Scriptural foundation. The main Scriptural basis for it is found in I Pet. 3:19
and 4:6, which are understood to teach that Christ in the period between His death and