Love's Final Victory Part 5

Especially do I honor the Episcopal Church for always having taken this more liberal ground. It is possible to hold the most diverse views on this point, and yet be in good standing in that communion. I lately spoke with an Episcopal clergyman who believes not only in the Restoration of the entire human race, but who believes that Satan himself will ultimately be restored. I know another Episcopal clergyman who is a confirmed and advanced spiritualist; yet he believes in Restoration; and he is a very able, devout, and G.o.dly man. Witness also Archdeacon Farrar's book on "Eternal Hope;" yet that man held his position in the church, and grew in public esteem till his dying day.

OPENING OF THE PULPITS.

And there was lately a remarkable expression of Christian charity on the part of the Episcopal Church in the United States. At a triennial convention of that body held at Richmond, there was pa.s.sed a resolution opening the pulpits of the Episcopal Church to clergymen of other denominations. The resolution was then referred to the House of Bishops, which pa.s.sed it by a vote that was practically unanimous.

This is a marvellous advance in Christian unity, and a tacit recognition of the secondary nature of many questions that were once thought to be of primary importance. Amongst other topics, there may well be a difference of opinion on matters pertaining to the next life.

And I believe that the Methodist Church is really, though not avowedly, in a state of transition on the same point. I was speaking a short time ago with a noted official of that church, and one that has a wide and intimate acquaintance with the views of his brethern. He said to me, very candidly, that the ministers of the Methodist Church do not believe in eternal punishment; and he said this with such an air of satisfaction that I concluded that he himself took that position.

As for the Congregational Church, it makes no pretense of exacting such a view on the part of its ministers. Some of its ministers and members uphold that theory; but there is perfect liberty of opinion. I know that many of their ministers believe in Conditional Immortality. Dr. Edward White, of England, the apostle of that doctrine, was a highly respected minister of that church.

I think I am right in saying that there is no Universalist Church in England. There Universalism is no barrier to members.h.i.+p in the Congregational Church.

At all events, in either of the four churches named, there is little or no preaching of eternal torment. That is the outstanding fact. We can account for the fact only on the supposition that the doctrine is not believed. If it were really believed it would certainly be preached. If it is true it ought to be preached, morning, noon and night. One cannot conceive of believing in h.e.l.l fire as the doom of sinners, and not warning men of it, even with the earnestness of frenzy.

THERE IS NO WARNING.

And here I would notice the great loss we sustain in having no emphatic note of warning. It used to be the custom of warning men of h.e.l.l fire; but now there is no warning, except the very general and vague warning of wrath to come, which has really little meaning. We do not say in what it consists; therefore the vague statement has but slight significance.

To this may be attributed much of the comfort and carelessness of sinners. Many there are, even of regular church goers, who hear nothing on these matters but what they hear from the pulpit; and from that they hear practically nothing. How much better it would be if they could be warned very definitely of coming suffering, if they are not now delivered from their sins. So long as there is sin there will be suffering. I am convinced that the nerve of the preacher's message is often cut by this want of a definite note of warning.

Let it be clearly noted that punishment is a large factor in the theory of Restoration. Let no one suppose that the transition from sin to holiness is an easy matter under any circ.u.mstances. There are mult.i.tudes of men that go out of life so utterly wicked that they must suffer terribly, and perhaps suffer long, before they are reformed. At least we may suppose such to be the rule. There may be exceptions, like that of Saul, to which we shall refer later. Sin unforgiven will pursue a man into the next life, and exact a fearful penalty. The prodigal must eat of the husks before he comes back to the Father.

A VITAL PHASE.

Here, then, is the point of agreement. Suffering is entailed by Sin.

Whatever view we espouse, that fact remains. It was mainly to emphasize that fact that we entered on this discussion. It is one phase of the agreement, and a vital one, between the Christian churches. While there is much diversity of view as to the mode and the object and the duration of suffering, there is a broad basis of agreement as to the fact.

Not only, therefore, does the doctrine of eternal punishment recognize suffering as the effect of sin, but so does the doctrine of extinction.

To be eternally put out of being, and so precluded forever from eternal happiness, is punishment beyond the power of the mind to conceive. As we cannot conceive of the felicity of eternal joy, so we cannot conceive of the loss of it.

It is a matter of no great moment to others how I myself stand on this great question, except for the reasons which I think support it. I am by no means dogmatic on the subject, for the reason, as stated before, that revelation does not seem to give a clear and direct deliverance on it.

But I do think that there are much clearer and more emphatic Scriptural statements in favor of the doctrine of Restoration than any of the alternate theories.

I think, moreover, that reason is clearly in favor of it, so far as reason will carry us. And I believe what an eminent minister said lately: "We ought to make our faith reasonable to reasonable minds."

The fact is, that all true religion is reasonable, and we would see it to be so if we could see the truth in all its relations. But our views are limited; that is the trouble. Hence there are many topics that we shall not fully understand in this life; but "when that which is perfect is come, then that which is in part shall be done away."

It will be seen also that details are not only unrevealed but also that they could not possibly be revealed. The main fact only can be the subject of investigation. Faith can wait for the revelation of the mode and the time.

I see that our friends of the Watch Tower are predicting a time of trouble such as the world has never seen; and it is to begin, they say, in about seven years. On the contrary, in an article just to hand, there is a most optimistic outlook for the uplift of society. The writer says: "It is but little more than a century ago that the church awoke to the fulness of the truth that G.o.d would have all men to be saved, and come to the knowledge of the truth." Then he goes on to forecast the reign of kindness, and good will and righteousness.

I make the quotation to show how easily, yet with what limitations, we fall into the generally expressed view that G.o.d "would have all men to be saved," while really ignoring the fact. For the writer evidently refers to the time when the church awoke to the necessity of missions; and he evidently thinks that our feeble efforts in that direction prove in a general way that G.o.d "would have all men to be saved." He takes no note of the millions and millions that have pa.s.sed away without so much as hearing the joyful sound. And he is equally oblivious to the fact that millions who are living now, and other millions yet to come, will never hear the Gospel in this life. Are not these some of the "all men"

whom G.o.d would save? Does it matter to Him whether they are in this world or the next? Has any one of them gone beyond the sphere of His love? We must enlarge our conception of G.o.d's own words and thoughts; they are as high as heaven is high above the earth.

I have just received a circular from a pastor of a certain congregation.

It is an appeal on behalf of missions. It asks if this scheme of the church is a failure; and if not, why it is not supported. Then it goes on to say that the churches have been a.s.sessed in certain amounts, and that this particular church is far behind in raising its share. Each member is then urged to pay up.

But not a word of incentive is given. We are not told what the heathen are to be saved from, or what they are to be saved to. Surely we would like to know if they are going straight to everlasting fire if they are not converted. That is the doctrine of the church; but it does not seem expedient to express it. Why? Because it is not believed. If it were believed would there not be plenty of funds to carry the gospel to the ends of the earth? So we hang on in theory to the doctrine of eternal torment; but we do not dare, nor are we inclined, to express it. Surely it is time for a change; yes, a change to honesty and candor. If we are undecided, let us say so; the truth will prevail in due time. It is "to the upright there ariseth light in the darkness."

Nor, as I have said, does the circular give a hint or hope of what the heathen are to be saved to. There is no suggestion of "glory, honor, and immortality." Is not this altogether too vague a way of extorting money?

But let it be made clear that by our efforts the worst of the heathen will be put in the way of salvation, and in many cases of possession of it, and I think there would be no lack of funds. Let it be shown that whatever there is of future suffering is on account of sin, and that it is a divine preparation for eternal joy, and the most hardened and selfish will have a worthy appeal to their liberality.

For notwithstanding all hardness and selfishness, there is deep down in the human heart a feeling of wonderful kindness for our own kith and kin. Witness the heroic efforts that are willingly made to save a fellow creature from danger or death. See the agony that is endured by the most selfish when every effort seems fruitless. Yes; we see this very plainly in the case of temporal danger or death. Would not we see the same solicitude multiplied a thousand fold if it were realized that the issues involved are eternal?

When we get to that point where these great issues can be presented as real facts, and not merely as half believed theories, I believe there would be no difficulty in raising funds for missions. And surely, it will not then be a matter of a.s.sessment, but of free will. May the glorious day be hastened!

IV.

INFINITE JUSTICE.

A Strong Argument--Universal Atonement--Infinite Justice Satisfied--A Candid Methodist Minister--Can Man Commit an Infinite Sin--Everlasting Punishment Could Never Be Endured--Uses of Suffering--Punitive and Remedial--The Penalty has Been Paid--Moral Effect--Mystery of Pain--Not Punishment but Chastening--Extending Our Outlook Beyond--Boundless s.p.a.ce and Time--Operation of Grace in the Next Life--Infinite Power--Infinite Mercy--Infinite Love--Incentive to Endless Praise.

It may be said that in this argument I am not taking sufficient account of divine justice. That may be so. The fact is, that the relation of justice to the idea of universal salvation was one of the last ideas on this subject that came to my mind. But now it seems to me that in the idea of divine justice is involved one of the strongest arguments for universal salvation.

Look at the matter simply and candidly. Did not Christ die for every soul of man? All theological subtleties aside, we joyfully believe that He did. The fact is stated over and over again in Scripture, with the utmost plainness; and it is a.s.sumed in a mult.i.tude of other pa.s.sages. So clearly has this come to be recognized that the American Presbyterian Church formally adopted it, and put it in their "Brief Statement" some years ago. It is also proposed for acceptance in the creed of the united churches of Canada, if that union is consummated. And despite all theories to the contrary, it is believed and preached in most if not all Evangelical Churches.

Very well. Consider what is involved in that article of our faith. If Christ really died for all, does not justice require that all will be saved! If Christ paid the debt for every sinner, will not every sinner be redeemed? How else could infinite justice be satisfied? I wish our Methodist brethern would consider this matter well. All honor to the Methodist Church for its n.o.ble testimony to the universality of the atonement. But does not universal atonement imply universal salvation?

If we may speak of such things in the language of mathematics may we not say that universal salvation is the corollary of universal atonement? To this conclusion it does seem to me that we are inevitably led.

I was speaking lately to a Methodist minister of a very acute but candid mind. He put the matter in this way: Either Christ made an atonement for each one, or He did not. Did He not actually bear upon His heart the sins of the whole world? And if the whole world, then surely each one singly, so that every child of humanity may truthfully say with Paul, "He loved me, and gave Himself for me." Does not justice then demand that each one will be saved? In our present limited outlook there may be a difficulty as to how and where; but the glorious fact seems to be beyond question.

This matter is so important that I would try to make it plain from my own point of view, even if that involves some degree of repet.i.tion.

I raise the question elsewhere: Can man commit an infinite sin? Some say he can, because his sin is against G.o.d, a Being of infinite purity. If his sin then is of this infinite nature, infinite justice may demand that he suffer an infinite punishment. But being a finite being, he cannot suffer infinite punishment in quality. Therefore it is said, he must suffer it in duration. Hence the necessity of everlasting punishment. That is the argument.

But the main premise is by no means clear. It may well be doubted if man can commit an infinite sin. First; he is a finite being; and can a finite being do on infinite wrong? Further; he cannot suffer everlasting punishment. For everlasting has no end. He would never have rendered a due equivalent for his sin. When he would have suffered millions and millions of years he would be as for from rendering a due equivalent as at the beginning. Thus the demands of G.o.d's law would never be satisfied.

We have therefore to confront the idea of G.o.d inflicting a punishment that could never be rendered. In that case might not G.o.d suspend all punishment at once? For when man shall have suffered for aeons and aeons untold he would really be as far from the end as he is now. Could you think of the Infinitely Wise and Holy One p.r.o.nouncing a sentence that could never be executed? Then add to the idea of Infinite Holiness and Infinite Wisdom, the idea of Infinite Power and Infinite Love, and I think you will find yourself involved in a series of contradictions which you will be glad to see dissolved as an ugly dream.

But now, supposing that man, not being infinite in his nature, cannot commit an infinite sin, is it not reasonable to think that a less punishment than an infinite one would suffice even eternal justice?

Suppose, for instance, that G.o.d had cut off the first human pair when they sinned, and thus have prevented this hideous tale of mourning, lamentation, and woe, would not that suffice? For us to be debarred forever from existence and consciousness--would not that suffice? Well; the Infinite One had that alternative. But He did not resort to it.

Would He not have resorted to it if He foresaw that His choice lay between eternal extinction and eternal fire, for the great majority of our race? Would the eternal joy to which He foresaw that a few of the race would attain, compensate for the eternal woe which He foresaw would be the fate of the great majority? A thousand times No. The fact that we, with our poor, limited powers, can see that there was a way of averting unutterable and everlasting woe from even one soul, is a strong argument that there is no everlasting woe. Let us beware of imputing to G.o.d that which we can see might have been honorably avoided, and that which we would shrink in horror from doing ourselves! Think this matter over seriously, and see where it will land you.

But then, what is the use of suffering at all? Surely, G.o.d foresaw that there would be a great deal of temporary suffering in this world. Why did He not prevent it?