vita continuita talem futuram, qualem e sententia Christi, h. e. ad veritatis et justitiæ amussim, promeruerit; 3. plane novam fore rerum faciem in isthac altera vita, et longe alias novæ civitatis sedes; 4. animo semper bene composito et pervigilanti, magnam illam rerum nostrarum conversionem, ne inopinatos oprimat, expectandam esse. Comp. Wegscheider, Institutt., § 199, 200. Herder (Von der Auferstehung), and De Wette (Religion und Theologie, p. 259 ss.), and endeavored to make a distinction between the symbols and that which is signified by them. [Millennarian views have been revived in Germany by Delitzsch, Hofmann, Auberlen, and Floerke. See W. Floerke, Die Lehre vom tausendjährigen Reiche, Marburg, 1859: comp. Zeitschrift f. lutherische Theologie, 1861, p. 558 sq.; and Köhler in the same periodical on Schriftwidrigkeit des Chiliasmus, 1861, pp. 412-475. J. N. Schneider, Die Chiliastiche Doctrin, Schafhausen, 1859.-In England the Quarterly Journal of Prophecy, 1849 sq., and in the United States, Lord's Theol. and Lit. Review, advocate the millennarian expectations; compare Princeton Review on Modern Millennarianism, 1852, 1853. Cumming, Elliott, Birks and Keith in England, advocate, with more or less exactitude of dates, the Second Coming. See also G. S. Faber, Sacred Calendar of Prophecy, 3, 1828 sq.; Fullfilled Prophecies, etc., 5th ed., 3 vols., 1818. Prof. S. Lee, Study of Holy Script. (in part millennial), 1830. D. Brown, Christ's Second Coming, 1851; W. Wood and H. Bonar (in reply), Coming and Kingdom of the Lord Jesus Christ. Alpheus Crosby, The Second Advent, Bost., 1850. J. F. Berg, the Second Advent not premillennial, Phil., 1859. Geo. Duffield, Dissertation on the Prophecies of the Second Coming, New York, 1842. Nathan Lord, on the Millennium, Hanover, 1854. S. Waldegrave, New Test. Millennarianism (Bampton Lectures), Lond., 1854.—On the Adventists, Millerites, in the United States (end of world in 1843), see above, p. 451.]

Some supernaturalists also propounded milder views. On the contrary, others defended the eternity of punishment.-Kant numbered such queries among those childish questions from which the inquirer could learn nothing, even were they answered (Religion innerhalb der Grenzen der blossen Vernunft, p. 83, note). The literature is given by Bretschneider, Entwurf, comp. p. 886 ss. [For the English literature, including universalists, restorationists, annihilationists, see above, p. 451.]

The Psychopannychy (sleep of souls) was advanced by John Heyn, in a letter addressed to Baumgarten; see his Theologische Streitigkeiten, iii., p. 454, and probably also by J. J. Wettstein (see Hagenbach, in Illgens Zeitschrift für historische Theologie, 1839, i., pp. 118, 119); by J. G. Sulzer (Vermischte Schriften, 1781, ii.), and to some extent by Reinhard, Dogmas tik, p. 656 ss. The latter rejects indeed the true doctrine of a sleep of the soul, but admits that the soul immediately after its separation from the body falls into an unconscious state, because the change made by death is so powerful, that the activity of the soul might for a time be interrupted by it. Comp. also Simonetti, Gedanken über die Lehre von der Unsterblichkeit und dem Schlaf der Seelen, Berl. 1747.-[Isaac Taylor, Physical Theory of another Life, and Abp. Whately on the Future State, 1855, advocate & condition of partial consciousness between death and resurrection.] Concerning the migration of souls (μeteμþúxwoic) in an ascending order, see Schlosser

zwei Gespräche, Basel, 1781. Herder, Zerstreute Blätter, vol. i., p. 215. F. Ehrenberg, Wahrheit und Dichtung über unsere Fortdauer, Leip., 1803. Conz, Schicksale der Seelenwanderungshypothese, Konigsb., 1791. (Bretschneider, Entwurf, p. 846 ss.). [North American Review, Jan., 1855, on Transmigration.]-The doctrine of an intermediate state (Hades) was especially advocated by Jung Stilling, Geisterkunde, § 211, 212: "If the departed spirit who has left this world in a state of imperfect holiness, carries along some elements which cannot be introduced into the heavenly regions, he must remain in hades until he has put away all that is impure: but he does not suffer pain, excepting that of which he himself is the cause. The true sufferings in hades are a kind of home-sick longing for the pleasures of this world forever lost." Comp. his Apologie der Geisterkunde, p. 42-45.— Among modern theologians, Hahn has adopted these views (christliche Glaubenslehre, § 142; Bretschneider, Entwurf, p. 886). Passing by the theory of the intermediate state, Priestley endeavored to reconcile the scriptural doctrine of resurrection with the philosophical idea of immortality, by supposing that there is a particular organ of the soul which developes itself in the hour of death; see British Magazine, 1773, vol iv., part 2; Bretschneider, Entwurf, p. 861.-Swedenborg, with peculiar hypotheses, developed his Eschatology: vol. 2, p. 284. He rejected the church doctrine of the resurrection, as founded upon a too literal interpretation of Scripture. (Resurrection and the general judgment have already taken place.) Men continue to live as men (the righteous as angels) after their departure from this world, and are greatly surprised to find themselves in such a state. Immediately after death they again have a body, clothes, houses, etc., and are ashamed of the erroneous opinions they had formed concerning the future life (comp. § 297). Those who were inclined towards the good and true dwell in magnificent palaces, surrounded by a paradise filled with trees.... The opposite takes place in the case of those who have indulged in sin. They are either in hell shut up in prisons without windows, in which there is light coming, as it were, from an ignis fatuus; or they live in deserts, and reside in huts, surrounded by sterile wastes, and haunted by serpents, dragons, owls, and other such objects corresponding to their evil inclinations. Between heaven and hell there is an intermediate place, called the world of spirits. Every man goes thither immediately after death; the intercourse which there takes place between the departed spirits is similiar to that which men carry on upon earth, etc. Divine Revelation, pp. 250, 251. By the new heaven and the new earth Swedenborg understood the new church; see what he says on the Last Judgment, in his Divine Revelation.-Oetinger's original views on "The World of the Invisible," are found in his Theologie, p. 354 sq.; see Auberlen, pp. 325 sq., 400 sq. The Oxford Tractarians adopted, with some modifications, the doctrine of purgatory; see the work of Weaver-Amthor, p. 33; and Tract 90, p. 25 sq.

J. C. Lavater, Aussichten in die Ewigkeit, in Letters to Zimmermann, Zürich, 1768 ss.-Ch. F. Sintenis, Elpizon, oder über meine Fortdauer im Tode, Danz., 1795 ss.-By the same; Oswald der Greis; mein letzter Glaube, Leipz., 1813.-Engel, Wir werden uns wiedersehen, Gött., 1787, 88. The literature is more fully given by Bretschneider, Entwurf, p. 827, 879 ss.

4

The arguments commonly advanced, especially in modern times, are the following: 1. The metaphysical, i. e. that which is derived from the nature of the soul; 2. The teleological, i. e. that which is derived from the capacities of man as not fully developed upon earth; 3. The analogical, i. e. that which is derived from nature-spring, the caterpillar, etc.; 4. The cosmical, i, e. the argument derived from the starry world; 5. the theological, i. e. the argument founded on the various attributes of God; 6. The moral (practical), i. e. the argument founded on the disparity in the struggle for happiness and that for moral perfection. See Kant, Kritik der Praktischen Vernunft, p. 219 ss. For the literature, see Bretschneider, 1. c., and Hase, Dogmatik, pp. 111, 112. Strauss, Dogmatik, ii., p. 697 ss. [Comp. Bushnell, Nature and the Supernatural, 3d ed., New York, 1858. R. W. Landis, The Immortality of the Soul, etc., New York, 1859. Is the Soul Immortal? New Englander, Aug., 1853. T. M. Post, in Bibl. Repos., 1843; New Englander, Feb. and May, 1856. W. R. Alger, in Christ. Examiner, Jan., 1856, Jan., 1857; Journal of Am. Unit. Assoc., 1858. Christian Review, April, 1861.]

• Fichte, Anweizung zum seligen Leben, p. 17: "Most certainly there is perfect happiness also beyond the grave for those who have in this world begun to enjoy it, and this is by no means different from that which we may here at any time begin to possess. We do not enter into this state of happiness merely by being buried. Many will seek happiness in the future life, and in the infinite series of future worlds, as much in vain, as in the present life, if they think it can be found in anything but that which is now so near to them that it can never be brought nearer-viz. the eternal." Concerning the resurrection of the dead, comp. ibid., p. 178. Schleiermacher, Reden über die Religion, p. 172 (3d edit.) says that most men form their idea of immortality from irreligious motives, inasmuch as their wish to be immortal has its origin in their aversion to that which is the very end and aim of religion. [E. White, Life in Christ: Immortality as the Privilege of the Regenerate. Lond., 1846.]

Schleiermacher, Christliche Glaubenslehre, ii. § 157 ss. De Wette, Dogmatik, § 107, 108.

10 F. Richter, Die Lehre von den letzten Dingen, Bresl. 1833. By the same: Die Geheimlehren der neueren Philosophie, nebst Erklärung an Herrn Prof. Weisse in Leipzig., Ibid., 1833.-By the same: Die neue Unsterblichkeitslehre, ibid., 1833. Strauss, Glaubenslehre, ii. p. 793: "The idea of a future world....is the last enemy which speculative criticism has to oppose, and if possible (!) to overcome"!! The natural practical consequences of this doctrine are seen in epicurianism, Communism, etc., though the specu lative philosophy seeks to gaurd against these results.

11 Ch. Weisse, Die philosophische Geheimlehre von der Unsterblichkeit des menschlichen Individuums, Dresd., 1834: and also, Ueber die philosophische Bedeutung der Lehre von den letzten Dingen, in the Theologische Studien und Kritiken, 1836, p. 271 ss. J. H. Fichte, die Idee der Persönlichkeit und der individuellen Fortdauer, Elberf., 1834, 1855. C. F. Göschel, Von den Beweisen für die Unsterblichkeit der menschlichen Seele, im Lichte der speculativen Philosophie; eine Ostergabe, Berlin, 1835. Comp. Bretschneider, p. 831. Franz Baader and others in the same controversy.—

Theologically, the way has been prepared for an entire revision of the domain of eschatology, from the cosmological and anthropological, as well as from the christological and soteriological points of view, in the doctrinal systems of J. P. Lange, ii. 1227 sq.; Rothe, Theol. Ethik, ii. 156 sq.; Liebner, Christologie, i. 1; Martensen, 424 sq. (the completion of the church); Ebrard, Dogmatik, ii. 710 sq. (the macrocosmic completion of all things). "Auberlen, Der Prophet Daniel, und die Offenbarung Johannes, Basel, 1854 [translated, Edinb., 1859]; against Hengstenberg's transposition of the millennium into the middle ages-the so-called "church period." M. Baumgarten, Die Nacthgesichte Sacharia's, Braunschweig, 1855.

INDEX.

Active obedience, ii. 354, 357-8, 362, 497-8. Albrecht, ii. 52.