Part 20

Now, will any person pretend that we are sincere in our professed belief that the heathen are dropping by the thousand every day into everlasting fire? Surely, if we really believed that, and if we believed that there is only one way of averting such a fate, we would move heaven and earth to avert it. The common-sense inference is, that we do not really believe it. We may flatter ourselves that we do; long usage may aid the deception; but let us be honest with ourselves, and see how the case really stands. We may think that it would never do to drop the traditional attitude; but let us be sure of this, that self-deception can never be an aid to true religion. In this as in all things, let truth have the right of way.

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I have just seen an extract from a Canadian Journal which speaks for itself. Here it is:

"To enter Canada costs a Chinaman $500. Last year thirteen hundred and eighty paid the tax, the treasury of the country receiving from them $690,000. _The Missionary Witness_ makes the statement that combined contributions of the Christians of Canada for the evangelization of heathen nations was only about half as much as the Chinese paid for the privilege of living in Canada. It asks, Is it not amazing that in prosperous Canada 1,380 men cannot be secured who will voluntarily tax themselves to send the Gospel to heathen lands as much as 1,380 heathens are taxed by us to land on our shores? The love of Christ constraineth us! How much?"

Have we not here a practical acknowledgment that the idea of the heathen dropping every moment into endless fire is not really believed?

As I say elsewhere, this revulsion of heart and mind is a strong plea that the doctrine is not true. And it is a fearful thing to quench that inner light. I have already quoted Carlyle's trenchant words on this point. But I have just now met with another saying of his of still more scathing intensity; and I would ask you to ponder his words well. He says: "What is incredible to thee, thou shalt not, at thy soul's peril, attempt to believe. Elsewhither for a refuge, or die here. Go to Perdition if thou must--but not with a lie in thy mouth; by the Eternal Maker, no!"

To be sure, such courage and candor might cost dear. Some years ago there was an able and conscientious minister of the Canadian Presbyterian Church who took the risk of being candid. He was a most lovable man; able, eloquent, active, helpful, humorous, candid, tender, devout; in fact, possessed of nearly every desirable quality. But he had the larger hope; and one day he unguardedly gave expression to it in the words of Tennyson:

"O yet we trust that, somehow, good Will be the final goal of ill--"

and so on. Immediately he was a marked man, and the question was not allowed to settle until he was placed on trial for heterodoxy. There was considerable turmoil and excitement; but ultimately some kind of a compromise was reached by which his orthodoxy was vindicated. He told me that if he were once out of the church of which he was then minister, he could get no other. I suppose he meant that he could not accept the standards of the church; and of course that attitude would debar him.

SOUNDNESS IN THE FAITH.

At the same time it is but right that the Church should protect its soundness in the faith by some form of subscription. The trouble is, however, that the form now in force is subscribed to with reservations. Then what reservations? They are not defined; so it comes to this, that each subscriber makes his own reservations.

As evidence that such is the case, I may say that no minister in the Presbyterian Church of Canada, with whom I have spoken--and I have spoken with many--really believes in endless torment. Yet that doctrine is clearly stated in the Confession of Faith which ministers formally accept. The corrective of such a state of things in my opinion would be the adoption of a simple evangelical creed that men of the most diverse views on other matters could honestly accept.

Even in reference to the manner in which the creed is accepted in the Presbyterian Church of Canada, there seems to me to be a want of candor. When a minister is being received, or installed in a charge, he is asked if he is prepared to sign the Confession of Faith. He is not asked to sign it then and there. To express his willingness to sign it does not seem to be so much of a tax on his candor as actually to sign it. Such a proceeding seems to me to put somewhat of a premium on insincerity. It is well known that there are reservations. Would it not be more honest to accept a short statement of evangelical truth, which could be accepted without any reservation?

XIX.

WORKING MEN AND THE CHURCH.

Efforts to Attract Working Men to the Church--Restoration Would Largely Solve the Difficulty--Common Sense of Working Men--Glorious Expansion of Truth--Recasting Traditional Views--The True Basis for Unity.

There is one aspect of this question that is of vast importance, but which, so far as I know, has not been recognized. I mean its bearing on the relation of working men to the church.

It has to be admitted that working men in general are shy of the church. Yet almost every expedient has been resorted to in order to make the church attractive to them; and still they do not go. Some ministers think that working men are to be caught by secular preaching, and so the Gospel of success has in certain instances almost displaced the Gospel of salvation. Other ministers, and earnest ones, give a Gospel talk in workshops and factories during the dinner hour. The men civilly attend and listen, but they do not go to church. Other ministers assume a forced familiarity of manner with the men, in order to create the impression of equality. Some actively engage in sports in order to come into closer contact with working men; and still the working men do not go to church. Why?

I believe that a candid and outspoken avowal of a belief in a process of purification beyond death would go a long way in solving the whole difficulty. For sensible working men see very clearly that such a process of purification is necessary for all, whether they are Christian or non-Christian. Working men know beyond all doubt that there are in their own ranks many men of far higher character than the average nominal Christian. Yet it is taught that the Christian, however low in character he may be, goes straight to everlasting bliss; while the non-Christian, though of the noblest character, is consigned to everlasting torment. Common sense, and justice, and fitness, all rebel at such a dictum. This is especially the case with those who have not been early instilled with orthodox doctrines, as many of the working men have not. This is the real equality of man--the fact that all men are sinners, and that all need purification. Only let these facts be honestly and definitely avowed, and I believe the chasm would largely be bridged over.

Of course common sense and observation would recognize a marvellous difference in men as to their need of purification. It would be conceived that some would suffer but very slightly, or not at all; but their eyes would be opened to see truth of which they had never dreamed. Others might need a long and painful discipline to purge them of evil habits which they had contracted through long years. But equality would consist in the fact that all need to be purified in a greater or less degree, to fit them for a higher or lower place in the better world.

Would not this be a wholesome Gospel for working men, and for all men? Would it not be a powerful appeal to any man to be able to say to him, "You must repent, and leave off your sins now; for if you don't do it now, you will surely do it in the life to come?"

I do not believe that working men are specially averse to spiritual ideas. But they are amenable to common sense, and justice, and the general fitness of things. Let them know that we are all on the same plane as sinners; be very emphatic that Christ died for the whole race; that the plans and purposes of God are not limited to the present life; that somehow and at some time grace will completely triumph over sin; and I venture to think that working men will be responsive. And in my view, this will be no curtailment of the truth, but a glorious expansion of it.

Surely none of the evangelical churches would treat such a Gospel as heresy. Even if they did, I do not think that the truth would suffer in the long run. Special attention would thus be called to the truth with the result, I believe, that the world would take a step forward into the light.

We read that "all Scripture is profitable for doctrine." Now is the doctrine of everlasting punishment profitable? If it is true it must be profitable. But is it? Possibly it may be claimed that it is profitable on certain occasions. Then on what occasions? I never heard it directly preached on any occasion since I was a child. It may be hinted at, or implied in some vague way; but so far as I know, it is never insisted on as a vital and saving truth. Yet, it is of such tremendous import that the fair inference is, that the preacher himself does not believe it, or that he is afraid to avow his belief of it, or that he has an instinctive feeling that to proclaim it clearly is never "profitable." Yet, if it is not profitable, it is not "doctrine," but error. And if it be error, it is the most dark and dismal error that ever found its way into this sinning and suffering world.

And if this doctrine is not preached in this Christian land, is it preached in heathen lands? I do not positively know; but I have a strong conviction that it is not. I would challenge any missionary to say that it is. Then why not, if it is "doctrine" and therefore "profitable?"

I can well believe that hosts of so-called converts might be frightened into an avowal of Christianity by such preaching. If a simple heathen could really believe it, would he not at once adopt Christianity as a means of escape from everlasting fire? But what would such a so-called conversion be worth?

I have more faith in missionaries than to believe that they would be so insane. They would realize that such a doctrine would either repel the heathen, or win them to an unreal acceptance of Christianity. In either case, what would be accomplished? So the missionary would naturally postpone this "profitable" doctrine until some more convenient season, and probably that more convenient season would never come.

I have heard many missionaries speaking of their work among the heathen; but not once did I ever hear of the "doctrine" of everlasting fire being used as a converting power. Yet the Scripture declares that all doctrine is "profitable." If it cannot be used, the inevitable inference is that it is not doctrine, and is not true.

Here then is an idea for the Layman's Missionary Movement. How many men in that movement really believe in eternal torment? Like myself, many of them may have been taught the catechism which speaks of "God's wrath and curse both in this life, and that which is to come;" also "the pains of hell forever." But what is their belief now? In many cases do they not utterly repudiate such ideas? In other cases, and I think the great majority, they may not have seriously thought of the matter at all. But their instincts would strongly favor the more liberal view.

Ought not all men in that great movement seriously think of the matter now? Are they satisfied that such a doctrine should still remain in our creeds. For it does certainly remain in the creeds of the Methodist and Presbyterian Churches. Surely it is not enough to say that it is not preached. Any very zealous missionary might preach it, and you could not forbid him. And when some cultured heathen would find out that such a doctrine is in our creed, would it suffice to tell him that we do not preach it? When he would realize that on a matter of such awful import, we really professed one thing, and believed another would he have any use for our Christianity? Besides; if the Spirit of Truth has taught us the truth in our inmost souls, and yet if we repudiate that truth, how shall we give our account? We quoted Carlyle, who has a most scathing warning for all those who act such a double part.

* * * * *

It seems to me then that the Laymen in this Movement should prepare the way for an honest and candid world-wide mission. Let them give themselves no rest until this doctrine of eternal torment is expunged from the creed of both the Presbyterian and Methodist Churches. If it is false, and known to be false, no worldly wisdom should be allowed to retain it. Apparent missionary results might be slower, but would they not be more real, and in the end far more numerous? And what a boon it would be, not to have to suppress or disguise the Eternal wisdom, the Eternal Power, the Eternal Love!

This reformation seems to me to be specially laid at the door of the Laymen's Missionary Movement. It will readily be understood how ministers of undoubted ability and consecration, are backward to inaugurate such a movement. That many are in hearty sympathy with such a reformation, I know well. Only let the men in the Missionary Movement take a constitutional initiative in the matter, and they will be surprised how many ministers will be with them. I know for a fact that many are longing for just such a reformation.

I believe the time will come--perhaps has come--when the evangelical churches will recast their traditional opinions on these doctrines. And in recasting their opinions, who knows to what extent they may further the spirit of unity? May the glorious day be hastened!

I can fancy that some will say that throughout this whole treatise I have appealed too much to reason, and have not given sufficient prominence to Scripture. I think any such charge would be unfair. Look back and see if it is just. I have taken Scripture and reason combined; and let it ever be borne in mind that both are equally divine gifts. On the highest plane they are in perfect unison.

I have dealt with the plainer passages of Scripture especially, and chiefly with those that combine with reason. This is a common sense treatise. I deemed it better, therefore, to make essential matters plain, even to repetition, than to indulge in long disquisitions about mistranslations, and such like matters, which in the case of many would only leave the question in a haze. Besides; we have to remember that truth is truth, and will never contradict itself. It is for opponents, therefore, to controvert the positions I have taken, rather than to criticise what I have omitted. If the latter course would hold in argument, it would be easy enough to make out a case for anything.

I would ask you personally then to think over the entire question for yourself. Do not suppose that the matter is too high for you. I think it is, in the main, quite on the level with any ordinarily intelligent mind. Of course, it involves some deep problems; but these can be postponed for the present; it is the main question that claims paramount attention.

Some preachers delicately approach the idea with hints and inuendos and mild threatenings, which are really worse than utter silence. I heard a preacher speaking lately of men as "utter failures, going out into the darkness." Now what did he mean, or did he mean anything? Again; preachers speak of "eternal death," which might mean eternal extinction or eternal fire. And yet that vague phrase is actually proposed as one of the bases of union of the churches.

A short time ago I wrote _The Toronto Star_ somewhat along these lines. The editor wrote a most responsive article, concluding with these strong words:

"This question and all that hangs upon it must be faced. A man has a right to know what his church teaches. The man in the pew--the man even who is not in the pew but who might be--has a right to expect that the man in the pulpit not only believes what he preaches, but preaches what he believes. A religion made up of hidden folds and mental reservations, a creed marked by evasions and ambiguities, cannot reach and warm the heart of the world."

There is hardly a more vital truth known to us than the one I have tried to commend. For its candid consideration we need the illumination of the Holy Ghost. But we have the promise that if we ask for Him He will be given. We have also the Word of God. And then we have reason. It is a divine gift, never to be despised. With these sources of illumination we have the twilight now. Yes; but it is the twilight of the eternal morning!

XX.

THE SEEN AND THE UNSEEN.

Beauty Evolved from Chaos--Future Capacity of Motion--Gleams of the Invisible--Changing into the Divine Image--Crying Out for God--From Barrenness to Beauty--The Glow of the Firefly--The Effulgent Divinity --Sunset on the Prairie--Universal Sense of Beauty--Guardian Angels --Death as Seen from This Side and That--Sunset on the Yellowstone River--A Drop of Dew--Reality of Heaven--The Literal and the figurative--The Spiritual Body--Expanding Glory of Creation--Sunset in Dakota--Lights Dim and Clear--Christ's Unsullied Purity--A Rent in the Cloud--An Imprisoned Lark.

We have been dealing with matters that are related chiefly to the next life. But let us not forget that such matters have a close relation to us now. There can be no doubt that there are correspondences between this world and the world unseen. I would notice a few of these correspondences, so that we may realize how closely we are related to both worlds. If we keep our mind and our heart open to see such correspondences, we shall often be surprised at the vividness of their suggestion. But they are suggestion only. They are not proof. That is not their function. But when an idea is seen in itself to be probable, a vivid illustration will confirm it.

The world is full of such correspondences between the natural and the spiritual. To discover one of these correspondences is in my view a greater achievement than a discovery in science. It is greater because it is a discovery in the realm of spirit instead of the realm of matter. It is no wonder, then, that Emerson says that "such correspondences, if adequately executed, would be the poem of the world."

I will notice a few of those correspondences, that have occurred to my own mind. I might cite many more, but I think these few will tend to fortify the conclusions we have been trying to arrive at. I apprehend that many readers who are not fond of argument will feel the force of illustration. Thus they will have a more vivid appreciation of the unseen than can be conveyed by mere argument. To be sure, there is a greater appeal to the imagination than to the reason. But we must not decry imagination except when it runs riot into mere fancy. Ruskin says: "Imagination is the greatest power of the soul."

Only yesterday my boy asked me a curious question. He wanted to know why so many millions of flowers and other beautiful things that men never saw or will see, were created. I said that the very same thought was in my own mind years ago, but at that time I could find no answer. But I found the true solution since. The true solution is, that God is the Beautiful One, and He naturally--it may be of divine necessity--has to express Himself in forms of beauty. So He creates millions of beautiful things that no man or angel will ever see. In so far as they do see them, and their sense of beauty is developed thereby, that is good, but it is secondary. The primary thing is, that the Infinitely Beautiful One naturally expresses Himself--perhaps must express Himself--in beautiful forms.

I have seen the potter working at his wheel; and it is wonderful to see the beautiful effects he can produce. He can take a lump of clay, and from that shapeless mass of matter he can make vessels and ornaments of rarest beauty. He has no machinery but that simple wheel, but by that and the skillful movements of his hand, he can evolve beauty out of chaos. It made me think of the way God evolved this beautiful world out of chaos at first. There is this difference, that the potter uses mechanical power, and he uses his hands, whereas God uses only His word and will. He spake and it was done; He commanded and all things stood fast. But the effect is of the same order. It is the reduction of chaos into beauty; and though we can produce such effects only in a small way and by mechanical means, it gives us a hint of almighty power and beauty. Yea, and that almighty power, as seen here in such beautiful effects, gives us a suggestion of the transcendent glory of the world on high. Not only so, but we have a vivid hint as to the fact that divine power and grace can transform a sinner into a saint.

One function of the glorified body will be its amazing capacity of speed. Along this line we have even now and here suggestions of wonderful possibilities. You have noticed when on the train the swarm of insects that keep easy pace with your rapid flight. Those insects not only seem to enjoy a race with the train, but to show how easily they could leave you behind, they indulge in all sorts of airy gymnastics, at the same time whirling to and fro, and up and down. What marvellous power of motion is there, if you only think of it! How inconceivably rapid must be the movements of those little wings. It is computed that some of those insects open and close their wings no less than two hundred times in a second. It is amazing. And is it not suggestive of the capacity of motion with which this body may easily be endowed when the cumbrous flesh is changed into the immortal, ethereal body? Since those tiny insects are so wonderfully endowed for their little life here, so aimless as it might seem, what glorious capacities may not be in reserve for us, God's redeemed children, who are to live forever, going forth on God's errands through the wide amplitudes of uncounted starry worlds.

It is truly amazing to notice what glorious effects God can bring out of materials that seem so simple and common. Out of the earth's dark soil, by the action of light and heat, He calls forth myriads of flowers. A heavy cloud, that contains nothing but murky vapor, by the rays of the setting sun is made to flash and glow like a burning sapphire throne. The falling shower, by another action of the sun's light, is painted with rainbow colors so pure that they seem to be reflections of heaven's own beauty. Surely God has flung these glories round about us here to give us hints and promises of the unimagined glories of the beautiful, better land. Not only so, but we have a vivid hint as to how the earthly can be transformed into the image of the heavenly.

It is a law of our nature that we insensibly change into the likeness of that which we behold and admire. Even in outward, material things we sometimes see the working of this law. There is a gorgeous sunset. Come out of the dingy house, and gaze on the scene. The western sky is ablaze with purple and crimson and gold. The radiant clouds stretch out in feathery, fantastic forms, like angels' wings; or pile themselves up in solid blocks of glory, like celestial mountains; or shape themselves into golden bars, like heaven's pearly gates.

As you gaze on that scene, I notice that the lines of your face soften, the eye that was hard grows tender, the whole face loses its careworn, earthly expression, and it is suffused with softened, heavenly light. Your countenance is just reflecting a little of the glory of the skies. And so, when with the spiritual eye we see the beauty of Christ, we begin to be somewhat like Him. When His moral glory is flashed upon us, it transforms us more or less into His likeness. Beholding, though only in a glass, the glory of the Lord, we are changed into His heavenly likeness, from day to day.