neither conscience nor Scripture allows temptation to be an excuse for sin, or regards Satan as having power to compel the human will. The objection, moreover, contradicts our observation,- for only where the personal existence of Satan is recognized, do we find sin recognized in its true nature.

The diabolic character of sin makes it more guilty and abhorred. The immorality lies, not in the maintenance, but in the denial, of the doctrine. Giving up the doctrine of Satan is connected with laxity in the administration of criminal justice. Penalty comes to be regarded as only deterrent or reformatory.

(g) The doctrine degrades man, by representing him as the tool and slave of Satan. - We reply that it does indeed show his actual state to be degraded, but only with the result of exalting our idea of his original dignity, and of his possible glory in Christ. The fact that man's sin was suggested from without, and not from within, may be the one mitigating circumstance which renders possible his redemption.

It rather puts a stigma upon human nature to say that it is not fallen-that its present condition is its original and normal state. Nor is it worth while to attribute to man a dignity he does not possess, if thereby we deprive him of the dignity that may be his. Satan's sin was, in its essence, sin against the Holy Ghost, for which there can be no "Father, forgive them, for they know not what they do" (Luke 23:34), since it was choosing evil with the mala gaudia mentis, or the clearest intuition that it was evil. If there be no devil, then man himself is devil. It has been said of Voltaire, that without believing in a devil, he saw him everywhere-even where he was not. Christian, in Bunyan's Pilgrim's Progress, takes comfort when he finds that the blasphemous suggestions which came to him in the dark valley were suggestions from the fiend that pursued him. If all temptation is from within, our case would seem hopeless. But if "an enemy hath done this" (Mat. 13:28), then there is hope. And so we may accept the maxim: "Nullus diabolus, nullus Redemptor." Unitarians have no Captain of their Salvation, and so have no Adversary against whom to contend. See Trench, Studies in the Gospels, 17; Birks, Difficulties of Belief, 78-100; Ebrard, Dogmatik, 1: 291-293. Many of the objections and answers mentioned above have been taken from Philippi, Glaubenslehre, 3 : 251-284, where a fuller statement of them may be found.

III. PRACTICAL USES OF THE DOCTRINE OF ANGELS.

(a) It gives us a new sense of the greatness of the divine resources, and of God's grace in our creation, to think of the multitude of unfallen intelligences who executed the divine purposes before man appeared.

(b) It strengthens our faith in God's providential care, to know that spirits of so high rank are deputed to minister to creatures who are environed with temptations and are conscious of sin.

(c) It teaches us humility, that beings of so much greater knowledge and power than ours should gladly perform these unnoticed services, in behalf of those whose only claim upon them is that they are children of the same common Father.

(d) It helps us in the struggle against sin, to learn that these messengers of God are near, to mark our wrong doing if we fall, and to sustain us if we resist temptation.

(e) It enlarges our conceptions of the dignity of our own being, and of the boundless possibilities of our future existence, to remember these forms of typical innocence and love, that praise and serve God unceasingly in heaven.

Instance the appearance of angels in Jacob's life at Bethel (Gen. 28: 12—Jacob's conversion?) and at Mahanaim (Gen. 32: 1, 2-two camps, of angels, on the right hand and on the left; cf. Ps. 34:7-"The angel of Jehovah encampeth round about them that fear him, And delivereth them "); so too the Angel at Penuel that struggled with Jacob at his entering the promised land (Gen. 32: 24; cf. Hos. 12: 3, 4-"in his manhood he had power with God: yea, he had power over the angel, and prevailed"), and "the angel who hath redeemed me from all evil" (Gen. 48 : 16) to whom Jacob refers on his dying bed. Edmund Spenser, The Faerie Queene: "And is there care in heaven? and is there love. In heavenly spirits to these creatures base That may compassion of their evils move? There is; else much more wretched were the case of men than beasts. But O, th' exceeding grace Of highest God that loves his creatures so, And all his works with mercy doth embrace, That blessed angels he sends to and fro To serve to wicked man, to serve his wicked foe! How oft do they their silver bowers leave And come to succor us who succor want! How oft do they with golden pinions cleave The flitting skies like flying pursuivant, Against foul flends to aid us militant! They for us fight; they watch and duly ward, And their bright squadrons round about us plant; And all for love, and nothing for reward. Oh, why should heavenly God for men have such regard!"

It shows us that sin is not mere finiteness, to see these finite intelligences that maintained their integrity. Shakespeare, Henry VIII, 2:2-"He counsels a divorce-a loss of her That, like a jewel, has hung twenty years About his neck, yet never lost her lustre; of her that loves him with that excellence That angels love good men with; even of her That, when the greatest stroke of fortune falls, Will bless the king." Measure for Measure, 2:2-" Man, proud man, Plays such fantastic tricks before high heaven, As makes the angels weep."

(a) It illustrates the real nature of sin, and the depth of the ruin to which it may bring the soul, to reflect upon the present moral condition and eternal wretchedness to which these spirits, so highly endowed, have brought themselves by their rebellion against God.

(b) It inspires a salutary fear and hatred of the first subtle approaches of evil from within or from without, to remember that these may be the covert advances of a personal and malignant being, who seeks to overcome our virtue and to involve us in his own apostasy and destruction.

(c) It shuts us up to Christ, as the only Being who is able to deliver us or others from the enemy of all good.

(d) It teaches us that our salvation is wholly of grace, since for such multitudes of rebellious spirits no atonement and no renewal were provided --simple justice having its way, with no mercy to interpose or save.

Philippi, in his Glaubenslehre, 3:151-284, suggests the following relations of the doctrine of Satan to the doctrine of sin: 1. Since Satan is a fallen angel, who once was pure, evil is not self-existent or necessary. Sin does not belong to the substance which God created, but is a later addition. 2. Since Satan is a purely spiritual creature, sin cannot have its origin in mere sensuousness, or in the mere possession of a physical nature. 3. Since Satan is not a weak and poorly endowed creature, sin is not a necessary result of weakness and limitation. 4. Since Satan is confirmed in evil, sin is not necessarily a transient or remediable act of will. 5. Since in Satan sin does not come to an end, sin is not a step of creaturely development, or a stage of progress to something higher and better. On the uses of the doctrine, see also Van Oosterzee, Christian Dogmatics, 1:316: Robert Hall, Works, 3:35-51; Brooks, Satan and his Devices.

"They never sank so low, They are not raised so high; They never knew such depths of woe, Such heights of majesty. The Savior did not join Their nature to his own; For them he shed no blood divine, Nor heaved a single groan." If no redemption has been provided for them, it may be because: 1. sin originated with them; 2. the sin which they committed was "an eternal sin" (cf. Mark 3:29); 3. they sinned with clearer intellect and fuller knowledge than ours (ef: Luke 23:34); 4. their incorporeal being aggravated their sin and made it analogous to our sinning against the Holy

Spirit (cf. Mat. 12:31, 32); 5. this incorporeal being gave no opportunity for Christ to objectify his grace and visibly to join himself to them (cf. Heb. 2:16); 6. their persistence in evil, in spite of their growing knowledge of the character of God as exhibited in human history, has resulted in a hardening of heart which is not susceptible of salvation.

Yet angels were created in Christ (Col. 1:16); they consist in him (Col.i:17); he must suffer in their sin; God would save them, if he consistently could. Dr. G. W. Samson held that the Logos became an angel before he became man, and that this explains his appearances as "the angel of Jehovah" in the Old Testament (Gen. 22:11). It is not asserted that all fallen angels shall be eternally tormented (Rev. 14:10). In terms equally strong (Mat. 25: 41; Rev. 20:10) the existence of a place of eternal punishment for wicked men is declared, but nevertheless we do not believe that all men will go there, in spite of the fact that all men are wicked. The silence of Scripture with regard to a provision of salvation for fallen angels does not prove that there is no such provision. 2 Pet. 2:4 shows that evil angels have not received final judgment, but are in a temporary state of existence, and their final state is yet to be revealed. If God has not already provided, may he not yet provide redemption for them, and the "elect angels" (1 fim. 5 : 21 ) be those whom God has predestinated to stand this future probation and be saved, while only those who persist in their rebellion will be consigned to the lake of fire and brimstone (Rev. 20:10)?

The keeper of a young tigress patted her head and she licked his hand. But when she grew older she seized his hand with her teeth and began to craunch it. He pulled away his hand in shreds. He learned not to fondle a tigress. Let us learn not

to fondle Satan. Let us not be "ignorant of his devices" (2 Cor. 2:11). It is not well to keep loaded firearms in the chimney corner. "They who fear the adder's sting will not come near her hissing." Talmage: "O Lord, help us to hear the serpent's rattle before we feel its fangs." Ian Maclaren, Cure of Souls, 215-The pastor trembles for a soul, "when he sees the destroyer hovering over it like a hawk poised in midair, and would have it gathered beneath Christ's wing."

Thomas K. Beecher: "Suppose I lived on Broadway where the crowd was surging past in both directions all the time. Would I leave my doors and windows open, saying to the crowd of strangers: Enter my door, pass through my hall, come into my parlor, make yourselves at home in my dining-room, go up into my bedchambers'? No! I would have my windows and doors barred and locked against intruders, to be opened only to me and mine and those I would have as companions. Yet here we see foolish men and women stretching out their arms and saying to the spirits of the vasty deep: Come in, and take possession of me. Write with my hands, think with my brain, speak with my lips, walk with my feet, use me as a medium for whatever you will.' God respects the sanctity of man's spirit. Even Christ stands at the door and knocks. Holy Spirit, fill me, so that there shall be room for no other!" (Rev. 3:20; Eph. 5: 18.)

PART V.

ANTHROPOLOGY, OR THE DOCTRINE OF MAN.

CHAPTER I.

PRELIMINARY.

1. MAN A CREATION OF GOD AND A CHILD OF GOD.

The fact of man's creation is declared in Gen. 1: 27-"And God created man in his own image, in the image of God created he him"; 2:7—“And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."

(a) The Scriptures, on the one hand, negative the idea that man is the mere product of unreasoning natural forces. They refer his existence to a cause different from mere nature, namely, the creative act of God.

Compare Hebrews 12: 9-"the Father of spirits"; Num. 16: 22-"the God of the spirits of all flesh "; 27: 16"Jehovah, the God of the spirits of all flesh "; Rev. 22: 6-"the God of the spirits of the prophets." Bruce, The Providential Order, 25-“Faith in God may remain intact, though we concede that man in all his characteristics, physical and psychical, is no exception to the universal law of growth, no breach in the continuity of the evolutionary process." By "mere nature" we mean nature apart from God. Our previous treatment of the doctrine of creation in general has shown that the laws of nature are only the regular methods of God, and that the conception of a nature apart from God is an irrational one. If the evolution of the lower creation cannot be explained without taking into account the originating agency of God, much less can the coming into being of man, the crown of all created things. Hudson, Divine Pedigree of Man: "Spirit in man is linked with, because derived from, God, who is spirit."

(b) But, on the other hand, the Scriptures do not disclose the method of man's creation. Whether man's physical system is or is not derived, by natural descent, from the lower animals, the record of creation does not inform us. As the command "Let the earth bring forth living creatures" (Gen. 1:24) does not exclude the idea of mediate creation, through natural generation, so the forming of man "of the dust of the ground" (Gen. 2:7) does not in itself determine whether the creation of man's body was mediate or immediate.

We may believe that man sustained to the highest preceding brute the same relation which the multiplied bread and fish sustained to the five loaves and two fishes (Mat. 14:19), or which the wine sustained to the water which was transformed at Cana (John 2: 7-10), or which the multiplied oil sustained to the original oil in the O. T. miracle (2 K. 4:1-7). The "dust," before the breathing of the spirit into it, may have been animated dust. Natural means may have been used, so far as they would go. Sterrett, Reason and Authority in Religion, 39-"Our heredity is from God, even though it be from lower forms of life, and our goal is also God, even though it be through imper*ect manhood."

Evolution does not make the idea of a Creator superfluous, because evolution is only the method of God. It is perfectly consistent with a Scriptural doctrine of Creation that man should emerge at the proper time, governed by different laws from the brute creation yet growing out of the brute, just as the foundation of a house built of stone is perfectly consistent with the wooden structure built upon it. All depends upon the plan. An atheistic and undesigning evolution cannot include man without excluding what Christianity regards as essential to man; see Griffith-Jones, Ascent through Christ, 43-73. But a theistic evolution can recognize the whole process of man's creation as equally the work of nature and the work of God.

Schurman, Agnosticism and Religion, 42—“You are not what you have come from, but what you have become." Huxley said of the brutes: “Whether from them or not, man is assuredly not of them." Pfleiderer, Philos. Religion, 1: 289 —“The religious dignity of man rests after all upon what he is, not upon the mode and manner in which he has become what he is." Because he came from a beast, it does not follow that he is a beast. Nor does the fact that man's existence can be traced back to a brute ancestry furnish any proper reason why the brute should become man. Here is a teleology which requires a divine Creatorship.

J. M. Bronson: "The theist must accept evolution if he would keep his argument for the existence of God from the unity of design in nature. Unless man is an end, he is an anomaly. The greatest argument for God is the fact that all animate nature is one vast and connected unity. Man has developed not from the ape, but away from the ape. He was never anything but potential man. He did not, as man, come into being until he became a conscious moral agent." This conscious moral nature, which we call personality, requires a divine Author, because it surpasses all the powers which can be found in the animal creation. Romanes, Mental Evolution in Animals, tells us that: 1. Mollusca learn by experience; 2. Insects and spiders recognize offspring; 3. Fishes make mental association of objects by their similarity; 4. Reptiles recognize persons; 5. Hymenoptera, as bees and ants, communicate ideas; 6. Birds recognize pictorial representations and understand words; 7. Rodents, as rats and foxes, understand mechanisms; 8. Monkeys and elephants learn to use tools; 9. Anthropoid apes and dogs have indefinite morality.

But it is definite and not indefinite morality which differences man from the brute. Drummond, in his Ascent of Man, concedes that man passed through a period when he resembled the ape more than any known animal, but at the same time declares that no anthropoid ape could develop into a man. The brute can be defined in terms of man, but man cannot be defined in terms of the brute. It is significant that in insanity the higher endowments of man disappear in an order precisely the reverse of that in which, according to the development theory, they have been acquired. The highest part of man totters first. The last added is first to suffer. Man moreover can transmit his own acquisitions to his posterity, as the brute cannot. Weismann, Heredity, 2:69 -"The evolution of music does not depend upon any increase of the musical faculty or any alteration in the inherent physical nature of man, but solely upon the power of transmitting the intellectual achievements of each generation to those which follow. This, more than anything, is the cause of the superiority of men over animals-this, and not merely human faculty, although it may be admitted that this latter is much higher than in animals." To this utterance of Weismann we would add that human progress depends quite as much upon man's power of reception as upon man's power of transmission. Interpretation must equal expression; and, in this interpretation of the past, man has a guarantee of the future which the brute does not possess.

ure.

(c) Psychology, however, comes in to help our interpretation of ScriptThe radical differences between man's soul and the principle of intelligence in the lower animals, especially man's possession of self-consciousness, general ideas, the moral sense, and the power of self-determination, show that that which chiefly constitutes him man could not have been derived, by any natural process of development, from the inferior creatures. We are compelled, then, to believe that God's "breathing into man's nostrils the breath of life" (Gen. 2:7), though it was a mediate creation as presupposing existing material in the shape of animal forms, was yet an immediate creation in the sense that only a divine reinforcement of the