Part 18

Be that as it may, the question must suggest itself to every thoughtful mind, "Where will that man go should he die in the meantime?" He is far too good for the world of woe; yet he is not fit for the better world until his criminal propensities are eliminated. How reasonable it is to believe in--we might say what a moral necessity there is for--a process of development of the good, and elimination of the evil. On the principle that what is good will survive, and that the evil will be extinguished, we can hope for nothing less. And when we remember that all men, and all conditions, and all worlds, are under the control of Him whose love is from everlasting to everlasting, we may believe that such a man's final destiny is the inheritance of the saints.

Another argument is derived very naturally from the case of departed friends whose spiritual condition was doubtful. Have we not known of acquaintances who passed away, of whose spiritual condition we could have no well grounded assurance? But the moment they were gone we became charitable, glossed over their faults, and hoped for the best. Would it not be a far more reasonable thing to do, to imagine them as having passed into some purifying process, from which they would emerge in due time? In the case of many we can believe that such a purifying process might involve no great suffering; and we could endure the thought of it when we believed in its glorious issue. In fact we would become more like God Himself, who is inflicting pain every day with a view to moral perfection by and by.

Well do I remember spending an evening with a personal friend. He was a man of sterling character. In his ordinary demeanor, however, he was a very John Bull of a man; you would not think there was a particle of sentiment in his whole composition. During our conversation, reference was made to the case of departed friends whose spiritual condition was doubtful; and before I knew, my friend utterly broke down and wept. No doubt he was thinking of one in such a case. I could not at that time offer him the consolation of the larger hope; and it is doubtful if with his education he could have accepted such consolation. What a solace it will be, when we can think of departed friends in whom the work of grace was manifestly very incomplete--possibly not begun--as having gone, not into a state of hopeless, everlasting torment--but as having passed into a state where the work of grace will be completed.

But speaking of the reformatory process, there is one circumstance that may seem to indicate that it may be very long. I refer to the fact that Satan has been so long incorrigible. I take him of course to be a conscious personality. In the Word of God I suppose there are a hundred references to him as a person. If you have any doubt on that point look up the references, and I think you will be convinced.

Now, since his temptation of Adam, and we know not how long before, Satan has been persevering in a course of evil. Does not that fact seem to indicate that sinners must have a long period of suffering in the next life before they are reclaimed, if they ever are?

WE HAVE NO DATA.

To this view a number of answers may be given. In the first place, Satan is of another race; we know very little of his former history, or the circumstances of his fall; and we know not if any means for his recovery have been provided. In the next place, a few thousand years may be but a span in the long sweep of his existence. Then further, he does not seem to be in a state of suffering at present. There is a hint in the Book of Revelation that he will be so by and by; and we know not what may be in store for him. As intimated before, some think he will be restored; others think he will be annihilated. With such ignorance of the circumstances of the case, it is plain that we have no data for forming an opinion one way or the other. At the same time, we cannot help being in sympathy with the words of Burns; they certainly touch a chord in all our hearts:

"Then fare ye weel, auld nickey Ben; O wad ye tak' a thought and men' Ye aiblins micht--I dinna ken-- Hae still a stake."

As I have said, there are those who teach that Satan will be ultimately extinguished. And they lay down that theory with great positiveness. While there are some hints to that effect in the Word of God, it does not seem to me that they are clear enough to warrant us in being positive. We would hardly expect so much. It is not our business to know much of "other world" affairs for the present.

So far as we may judge, it would appear instead that Satan's long continuance in sin gives some hope of his ultimate Restoration. For the question will naturally arise: Why should God spare him so long, if He foresees that he must be extinguished at last? Why not extinguish him at once, and thus avoid so much temptation to evil? I am by no means curious on such a question. I merely cite these possibilities to show that the subject is utterly beyond us.

It really comes to this, that on such high topics it is wise to be reverently silent. But with the fact that we do not know, we ally the privilege of eternal hope. So we would say with Tennyson:

"Behold, we know not anything; We can but trust that good shall fall, At last far off, at last to all; And every winter change to spring."

If you dissent from some of the views I have advanced, I would ask you not to be hasty in forming conclusions. It may be that after some years you will see differently. I was myself many years before coming to entertain these views. But they were growing on me, perhaps unconsciously, and at length they took this pronounced form. It may be so with you. The ideas which you entertain now may be perhaps the result of early training as much as of patient study. Let us ever look for divine guidance. We have the promise. "Ye shall know the truth; and the truth shall make you free."

* * * * *

I cannot but forecast the new era of joy that will come to the world when the doctrine of Restoration is generally accepted. It will be like a burst of sunlight from behind a dark cloud. The world is sad; and I am convinced that one cause of its sadness is the dark view of endless torment that has so long prevailed. The view, from long habit, may be held almost unconsciously; but the dark shadow of it has cast a heavy gloom over human life. What an uplift all hearts will have, what a radiance of joy will be infused into life, we can now but dimly anticipate. Then we can adopt the dictum of Browning, and it will be no cheap optimism:

"God's in His heaven; All's right with the world."

After all, that is only our poor human way of expressing the majestic thought, "The Lord God omnipotent reigneth!"

XVIII.

NOT REALLY BELIEVED.

Present Enthusiasm for Missions--Former Lassitude--The Basis of Missionary Enterprise--Supposed Damnation of the Heathen--If Really Believed, Would Drive Us to Frenzy--Ministers' Monday Meeting --Pretence Cuts the Nerve of Enthusiasm--Restoration the True Incentive --Effective Because Reasonable--Torment Not Really Believed--The Heart Often Truer Than the Head--Necessity for Preparatory State--Could not Have Details Revealed--Orthodoxy of the Torment View--Trying to Believe It--Be Not Afraid of the Truth--Extreme Calvinists Signally Honored--The Reason Why--Our Innate God-given Convictions--Meagre Expenditure for Missions--Tacit Acknowledgement That Endless Suffering Is Not Believed.

Would not the doctrine of Restoration, as I have tried to commend it, cut the nerve of enthusiasm for missions? No, I think not; but it would provide a saner basis for them. For what is the true basis of missions? Is it not the command of our Lord to preach the Gospel to every creature?

That the command extends down to our own time is clear from the fact that the disciples were commanded to go into all the world. They could not do so in their own time; so the command extends to their followers. Moreover, Christ said he would be with them until the end of the world. But they were not to continue to the end of the world; so the command was intended not only for them but those who would succeed them. Thus the duty comes home to the Christian church now, and cannot be evaded.

INCREASED INTEREST AND SYMPATHY

And all the Christian churches are agreed that this duty has been laid upon them, The churches are alive to this duty as they never were before. And this is one of the most hopeful signs of the age. It does seem at times as if society were getting worse at the core; yet in regard to sympathy and helpfulness, especially in regions remote, it is certainly improving. And this increased interest and sympathy relates both to the bodies and the souls of men. This age has witnessed marvels of kindness and enterprise that would have been impossible only a few years ago.

Surely it is time. It must be confessed that the church in general has been very slow to take up the subject of missions with any zeal. There was great activity in the first century of the Christian era, and a little later. If it had only been sustained until the present time, possibly the whole world would have been evangelized. But there was a deplorable lapse of interest and of effort. And it was long continued. We might say that for sixteen hundred years the church was almost indifferent on the matter. But now there is renewed enthusiasm and enterprise.

This long lapse of interest should certainly make us moderate in our interpretation of Scripture. Here were the Saviour's words, clearly before the eyes of the church for sixteen hundred years; and it seems we did not see or hear them. He commanded us--and it was one of his last commands--to preach the Gospel to the world. But we took almost no notice. The world might have been dying in heathenism, but we seemed not to care. We had not the spiritual alertness to realize that the words of Christ had any application to ourselves. Such torpor of spiritual understanding and sentiment, I say, ought to keep us from being unduly positive, or self-assertive, in our interpretation of Scripture. Happily there is renewed interest now; and in this all the churches are agreed.

WHAT BECOMES OF THE HEATHEN?

But what is the basis of all missionary enterprise? I have said that it is the command of Christ. It is not necessary to believe that the heathen who do not hear the Gospel are lost. There were certainly some heathens who were not far from the kingdom of God. The possibility of men being raised to such a high spiritual level, even without the Gospel, gives us a hint of the ways and means that God can use for the ultimate salvation of the heathen world.

And it is to be noted that Christ made no special appeal to us in order to evoke our enthusiasm for the heathen. He gave no hint that there is but the one alternative of damnation if they do not receive and accept the Gospel. He had evidently no morbid hysteria on that ground. He simply gave the command; and that ought to be sufficient. He knows what possibilities of grace are in reserve; but that was not the time nor the place to speak of them.

Besides, if we could realize that every heathen who does not hear and accept the Gospel is doomed to eternal fire, the thought would drive us to frenzy. We cannot bear the thought of a person, though he were an enemy, being even burned to death. In such a case, there would be a crowd of ardent sympathizers, though it were known that their sympathy would be unavailing. Failing all relief, there would be sighs, and groans, and prayers on every hand. It is not possible to witness unmoved such a scene of suffering. And it lasts but a short time. But the supposed case of the heathen is endless agony; and it does not move us. The only conclusion is that it is not really believed. We may think we believe it; we may count it orthodox to believe it; but if we did really believe it, it would drive us to insanity.

A QUASI ENTHUSIASM.

Therefore any argument drawn from the supposed damnation of the heathen is unreal. We may stir up a quasi enthusiasm; we may be moved for the time; but we are not by any means moved to the level of the fate which we deplore. If we really believed it, as so many profess, we would spend our last dollar, and make all but superhuman efforts, to take the Gospel to the heathen. But instead of that, we are content to hear at long intervals a few points of information from the minister, take up a collection for Foreign Missions, to which perhaps we contribute a few cents or dollars, and then dismiss the whole matter from our minds.

Some time ago I was present at a ministers' Monday morning meeting. A brother read a paper on Foreign Missions. He and his congregation are noted for their enthusiasm and liberality in that sphere. When he was making his plea for increased liberality and enterprise, he pictured the heathen dropping into eternal torment one by one--I think at the average rate of one every minute. When he had done there was a period of profound silence on the part of the brethren who were present. I saw that many of them were confused. They could not in their hearts endorse the brother's argument; and it would be unorthodox to contravene it.

COULD NOT REST IN THEIR BEDS.

It will thus be seen that the church is in a very unsettled position on this question. Good men are trying to believe what in their hearts they repudiate. They think it a sign of soundness in the faith to believe in the doctrine of eternal torment. If they really believed it they could not rest in their beds at night, nor follow their usual avocations by day. But happily they do not really believe it.

Thus the theory of eternal torment has this everlasting drawback that men will not believe it. It may be, and has been, accounted the orthodox view; and men may try to believe it, but as a matter of fact they do not. To think that a person will suffer forever, and ever, is beyond actual belief. Just think for a while of torment without end. Lengthen out the time in your imagination, and when you have reached the utmost stretch of imagination, then think that eternity is only beginning, and that through eternal cycles of aeons it will go on forever and ever, and ever.

It used to be a favorite method of illustrating the eternity of torment to suppose that after a million of years one grain of soil were taken from the earth; then after another million of years, another grain; then after another million of years, another grain; and so on until the whole of the earth had disappeared; then repeat the proceeding ten thousand millions of times; and then eternity would be only beginning! Imagine, if you can, a soul in torment all these uncounted ages; and then think of the process being repeated over and over again, without end, without end, without end! No man can believe it.

But if you tell him he is to suffer until he is reclaimed, he can believe that; it comes easily within the scope of his imagination--yes, and of his reason too. Hence it will have more effect on a man's conviction, and will produce a greater influence on his life, to be told that if he dies impenitent he will suffer until he repents, and is reformed.

Now when we consider the natural affinity which the mind has for truth, and when we recognize the impossibility of believing in endless torment, we have a strong presumption that the theory is not true. At all events, in the present unsettled state of the question would it not be a wholesome thing to take the more limited view of suffering, and have men believe it in their inmost souls, rather than the view of eternal torment, with a hesitating, half hearted presentation of it, and consequently without producing genuine conviction? This is a serious question; let all serious minds ponder it.

The want of candor in expressing definite conviction on this subject seems to me to be a formidable barrier to church union. The following article of mine on this point lately appeared in _The Homiletic Review_:

The contemplated organic union of the Presbyterian, Methodist, and Congregational Churches in Canada has not yet been consummated. One thing that involved some delay has been the discovery of a basis of doctrine that would suit the three churches. At length such a basis has been formulated. It contains one statement, however, which I am rather surprised to see. It says that the doom of the finally impenitent will be "eternal death." Now what does that mean? Might it not be honestly taken to mean two very different things? Might it not be taken to mean "eternal torment" or "eternal extinction?" The manifest ambiguity of such a statement would seem to me highly objectionable. I quoted the phrase to two thoughtful friends, and asked them what it meant. They made a long pause, and said they did not know.

If the phrase has been adopted on purpose to make it the expression of the two views referred to, such a course is surely wanting in candor and honesty. To be sure it is a Scripture phrase; but inasmuch as it is taken to express two very different views, it ought not to be adopted. By all means let us be clear and simple and straightforward.

There has been too much vagueness on the part of preachers on this most solemn theme. Lately I heard a preacher speaking of unsaved men as "miserable failures, going out into the darkness." Now what did he mean? Either he has no definite idea himself, or he judged it unwise to express it; or he was afraid to express it. Does not such a statement as I have quoted pander directly to infidelity?

Surely the time has come when we ought candidly to recognize that on this question there may be a legitimate difference of opinion. There are men whose godliness and ability are beyond all question, who hold diverse views on this matter. Whether it be the theory of eternal torment or extinction or Restoration that is held, let us concede all honor and confidence to the men who hold it. The more of that spirit we really possess, the sooner will the divine light break upon our souls.

With regard to a basis on which conscientious men can really unite, is it well to go so much into detail? Mere creeds will never conserve the truth. Men will think, whether we will or no; and men will have diverse views. Do we not put a premium on dishonesty by constructing a creed for all details, and expecting men to subscribe to that creed? Have we not had too much of that in the past? A noted official in the Methodist body told me lately that he does not believe in eternal torment, but that if it were known, he would lose his position. But eternal torment is in the Methodist creed, and he had profest his adherence to it. It is so with many Presbyterians. I have spoken privately with several, and not one profest to believe in that doctrine. But we say, "Truth is mighty and will prevail." Yes, I believe it will; but it would surely prevail faster if we were always loyal to it. Besides, is there anything that makes more directly for the degeneracy of character than such evasion?

To avoid all peril of this kind, how would it do to take for a basis of doctrine this simple statement, "I believe the Scriptures of the Old and New Testaments to be the Word of God?" Or, "I believe the Scriptures of the Old and New Testaments to contain the Word of God?" Then, with further "light breaking from God's holy word," we would not need to expunge anything from our creed, or add anything to it.

Lately I heard a most fervid appeal on behalf of missions. But the speaker really gave no worthy, definite incentive, by which the appeal would be made effective. He gave no hint whatever as to the fate of the heathen if we failed to Christianize them. He did not say they would have to pass through pains in the next life necessary to their reformation. Nor did he say they would be extinguished at death, or some time after. Nor did he say they would drop into eternal fire. Any of these three possibilities if duly presented, would be more or less an incentive to action. But he simply referred to the heathen being saved in some vague way, which almost meant nothing. The nerve of enthusiasm for missions is cut if the appeal cannot be enforced by some definite incentive to action; but usually there is no such incentive advanced. There is no doubt or hesitation as to the positive part of salvation; but as to the negative part of it there is no clear-cut deliverance.

The presumption is that there is usually no definite conviction. In the evangelical churches there is some faint survival of the doctrine of endless torment; but the preacher rarely or never presents it; it may be because he does not really believe it; or because he knows that the people will not believe it. I say, would it not be better to present the idea of Restoration, and present the view strongly, with a pronounced accent of conviction? Not only is such a course in my view required by the claims of honesty, but the effect would be better beyond all computation.

I have just referred to the incentive that we have to impel us to a world-wide Evangelization. We have seen that the command of Christ was practically unheeded for many hundreds of years. We can imagine that the church will never again lapse to that low level of insensibility.

But, along with the command, we have a worthy incentive in the doctrine of Restoration. If we can only realize that by faithful missionary effort the heathen will require a pruning and development when they pass out of this life, will not that be an effective and worthy incentive to the best efforts of which we are capable?

It may be thought by some that the old doctrine of endless torment would be more effective as an incentive. At the first glance it may appear so. What could be more effective than the warning that men will drop into an endless hell if they do not receive the offers of grace before they die? That was relied upon formerly. It was thought that no other warning would have such force. But as a matter of fact it failed, except that in some cases it produced a temporary panic. And why did it fail? Simply because it was not heartily believed. Men might think they believed it; they might try to believe it; they might think it orthodox to believe it; but as a matter of fact they did not believe it. If they had, they would have moved heaven and earth to avoid such a doom, both for themselves and others.

The doctrine of Restoration has no such disadvantage to contend with. It is credible in the highest degree. It is an urgent incentive, and a reasonable one. If a sinner goes out into the next life unreconciled to God, there must be a terrible looking for of judgment. He will be reclaimed; but the age-long pruning he may have to undergo is a fearful thing to contemplate. If he knew his Lord's will, and did it not, he will be beaten with many stripes.

There is nothing incredible to him in that. He sees the reasonableness of it. An appeal of that kind will move him, when any picture of hell fire will have but a small effect. I believe this is the standpoint to which the churches will have to come.

In corroboration of the idea that even Christian people do not believe in eternal torment, I would say that lately I met a lady, and I inquired the latest news of her friend who had slipped and broken his leg. She said that she had just come from the hospital, and that he was dying. She added that it would be a relief when he was gone, for he would then be out of pain.