With respect to the interpretation of symbolical Scripture, I have not abstained from having recourse to books which, although they are not included in the Canon of Scripture, are specially adapted to reveal principles on which the prophetical and symbolical parts of Canonical Scripture may be interpreted. I refer to three books in particular, the fourth Book of Esdras, the Epistle of Barnabas, and the Shepherd of Hermas. There is historic evidence that these books were largely made use of in the days of primitive Christianity. The first has obtained an honourable place in the Articles of the Church of England, owing, no doubt, to the traditional influence which the Church of Rome still had at the time of the Reformation. In the midst of much error and superstition pervading that Church, she faithfully performed the part of keeper of the ancient sacred writings, and to her we are indebted for the preservation for ecclesiastical use of that most instructive book, although at the Council of Trent it was not admitted into the Romish Canon. The other two books above mentioned were long regarded by the Primitive Church as being useful for instruction in doctrine, and of {121} authority little less than that of Scripture; in attestation of which assertion it may be stated that the Codex Sinaiticus contains the whole of the Epistle of Barnabas, and a portion of the Shepherd of Hermas, although no other early Christian writings are in the same manner associated with the Canonical Books.
In drawing inferences from the above sources of information, I have endeavoured to keep closely to the rules of induction which have conducted to such signal discoveries in Natural Philosophy, and to refrain from accepting any inference which the Scriptural data did not justify. The modern advances in physical science, which have shown in what path we must proceed in order to reach a knowledge of God's works, indicate, it may be presumed, that an analogous method is to be pursued in order to gain a knowledge of His word. But it will, perhaps, be said, that if the knowledge of what is revealed in Scripture be obtainable only by means such as those which have been exemplified in this Essay, the considerations that must be entered into are so remote from common apprehension, that but very few can be supposed to be endowed with capacity for understanding them. This, it must be admitted, is actually the case, and, besides, is in conformity with the arbitrament according to which God grants to an elected few gifts and graces which He withholds from the many.
Yet it seems to be the will of God to vouchsafe at {122} certain times and places, and among certain peoples, a more than ordinary measure of knowledge; and perhaps we shall not err in believing that the prophecy in the Book of Daniel, "Many shall run to and fro, and knowledge shall be increased" (xii. 4), is being fulfilled in our time and nation. There is also a remarkable passage in the Apocalypse, which seems to reveal that before "the time of the end" (Dan. xii. 4), the gospel in its most comprehensive sense will be preached among all nations: "And I saw another angel flying in mid-heaven, having the [oe]onian gospel [i.e. the gospel pertaining to the future age] to preach to those that dwell upon the earth, and to every nation and tribe and tongue and people, saying with a loud voice, Fear God, and give Him glory because the hour of His judgment is come: and worship Him who made the heaven, and the earth, and the sea, and fountains of waters" (Rev. xiv. 6, 7). I cannot forbear noticing the coincidence of the plain meaning of the words of this prophecy with the views advocated in this Essay: first, in respect to calling the gospel "[oe]onian" and thus asserting its applicability to the future age; next, in its announcement of the gospel in connection with the advent of "the hour of judgment;" and, lastly, in the loud call the angel makes to the dwellers on earth to give glory and worship to the Creator of heaven, earth, sea, and the fountains of waters.
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But the dulness of hearers and incapacity to understand the doctrine of Scripture are not the only obstacles those will have to contend against who undertake to preach "the [oe]onian gospel." There are the interests and attractions of the present world, which, since the love of them is necessarily disturbed by the announcement that the world to come offers what is much more to be desired, operate, sometimes it may be in a manner which is not suspected, in hardening the heart against listening to and receiving that gospel. I think that in this way only can it be accounted for that the passages of Scripture which unequivocally declare the salvation of all men are comparatively unattended to, whilst belief is generally expressed in those supposed to be of opposite import. I am apprehensive that on the same accounts the arguments by which I have endeavoured to show that the latter passages admit of being interpreted consistently with the others, will receive little attention.
There exists, moreover, in the present day so long-standing and so general an inability to discern the inner and true sense of Scripture, "the letter which killeth" having been preferred to "the spirit which maketh alive," that it has become a matter of much difficulty to comprehend and explain the terms in which the gospel in its entirety is therein proclaimed, and either to give, or to receive, instruction which may conduce to an intelligent acceptance of it. {124} In addition to which there prevails a tendency to rely on traditional and formal doctrine, and to assign to it an authority co-ordinate with that of Scripture, although as having had its origin at times when primitive faith and knowledge had in great measure declined, and "the mystery of iniquity" was already working, it cannot but be mixed with a human element of untruth. This tendency, which appears to be attributable to a consciousness of inability to form an independent judgment of the truths of Scripture, operates at present in creating a prejudice against all attempts to go beyond the boundaries by which Scriptural knowledge is assumed to be circumscribed. Nevertheless, regarding it as a duty to employ the opportunities and the ability which God has given me in making such an attempt, I have endeavoured to place the doctrine of the salvation and immortality of all men on a Scriptural basis, and I have now only to ask for an unprejudiced consideration of the arguments I have adduced for that purpose.
[1] See the notes to Rom. v. 12-20, given in pp. 36-38 of my "Translation of St. Paul's Epistle to the Romans" (Cambridge: Deighton and Co, 1871).
[2] The treatise referred to is entitled "De Faturâ, Bestauratione," and the passage cited is very near the end of it. This treatise is an appendix to another, the title of which is "De Statu Mortuorum et Resurgentium."
[3] So far this explanation of Mark ix. 44 is the same as that which I have given in a letter to the editor of the Clerical Journal, which is inserted in the number for June 5, 1862 (p. 526).
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