The third is entirely independent of the other two, and is this: Is the _eternal_ condition of _every_ human being fixed _at the hour of death_; or is there with _some_ a continued process of culture and discipline, and of upward and downward progress in a future state, extending to the day of final separation and consummation? That _some_ may become so good in this life as to insure an eternal upward progress, and that _some_ may become so bad as to insure a perpetual downward progress, may be true, and yet, to others new opportunities may be given. It is by _revelations from the Creator_ alone that these points can be effectually settled. It is shown in chapter 27, that every system of religion or morals must be decided by these questions. Therefore, these questions, and the authority of the Bible on these points, must become the subject of renewed and earnest discussion. Note C. The doctrine of the Atonement can be regarded simply as a fact without any reference to the philosophy of it, _i.e._, the mode or _cause_ of this fact. _Jesus Christ came into this world to save men from sin and its inevitable penalties, by his teachings, sufferings and death._ This fact may be received without any attempt to explain the _why_ or the _how_ it came to pass, or how it is made efficacious, which are the _philosophy_ of this fact. In regard to this philosophy, various theories have been incorporated into creeds and theological systems. The most common theory at the present time, in this country, is, that the sufferings and the death of Christ avail to sustain the justice and the laws of God as effectually as would the infliction of eternal misery on all who are regenerated. That is to say, if by repentance and reformation, without an atonement, men should escape all the penalties for past sin, the result would be that God’s justice would be impeached and his laws be nullified, just as human lawgivers become unjust and their laws are made void when all penalties are remitted. This difficulty, it is supposed, on the common theory, was met by the sufferings and the death of Jesus Christ, as a _vicarious substitute_ in behalf of those saved. That is to say, this atoning sacrifice operates to preserve the justice of God and the efficiency of laws, as effectually as would the eternal punishment, from which all regenerated persons are thus rescued. This mode of explaining the _why_ and the _how_ may be relinquished and another mode adopted, or no theory at all may be deemed needful, while belief may remain in the great _fact_, that Jesus Christ wrought out the salvation of those who are saved, by his advent, sufferings and death, and that they could be saved by no other mode.