CHAPTER XVIII. ON THE INTERMEDIATE STATE.

Persons sometimes ask, What is the advantage of studying the Fathers? why cannot we be contented with the light of Scripture? Those who study them reply, that one use at least is, that by their help the obscure parts of Scripture, where some truths are but hinted at or supposed, are brought forth into light and clear outline.

An instance of this, and a very unobjectionable one, is to be found in the doctrine of Irenæus, and not of him alone, as to the intermediate state. We know from Scripture that there is an unseen state to which Christ descended(492); and that the just after death go to paradise(493), and are with Christ(494). If the parable of the rich man and Lazarus is taken literally, it seems to be implied that the good and bad are separated in that state, and yet that they are capable of holding intercourse with each other; and there seems to be a hint that the state of the dead is, in some sense, a state of confinement(495). Beyond this we have little, if any thing.

Our views, however, such as they are, become confirmed and acquire definiteness, as we find the same subjects treated of or alluded to by Irenæus.

He treats the parable I have spoken of, as not strictly a parable, but a relation of real occurrences(496); and asserts that it shows us that the soul, in a state of separation from the body, retains its individuality, so that disembodied souls may know each other, and hold mutual intercourse; and that each class of persons has its appropriate habitation even before the day of judgment(497). Accordingly he affirms that Christ observed the law of the dead, and departed into the midst of the shadow of death, where the souls of the dead were. And conformably he teaches us that the souls of his disciples will at death depart into the invisible place destined for them by God, and there remain, waiting for the resurrection(498). And this invisible place he declares to be paradise, to which Enoch and Elias are already translated with their bodies, anticipating immortality(499). But to those who have died he declares that this state is a state of condemnation, even to those who are found in life(500). For he believed that the souls of the just, although in death and consequent condemnation, would retain the Spirit of God, and consequently the seed and pledge of a new life(501); and that by means of this same Spirit they would rise again at the last day, being quickened by the Spirit, even as their Lord was(502).

There is another branch of this subject; viz. the employment of our Saviour while in the intermediate state. Irenæus thought, as did other Fathers, that our Lord went and preached the Gospel to those who were dead, there being forgiveness to whosoever would believe in him, so preaching to them; and that those who in old times had hoped in him, and foretold his coming, did then believe in him and obtain remission(503).

Here again we have a definite meaning given to passages of Holy Writ, respecting which we may discuss and have discussed endlessly, resting in the mere light of Scripture. And that being the case, it appears more rational to accept the interpretation furnished by early writers, who are in all probability in this and other cases giving us views which had come down from the Apostles themselves.