Part 6

Such an idea is altogether too vast and high for us adequately to comprehend. At the same time, it seems to imply certain things that are beyond peradventure. God must have foreseen, for instance, that He would make man. He must have foreseen, too, that man would fall. He foresaw, also, and arranged, the great scheme of Redemption. But He must have known with the utmost certainty that millions and millions of the human race would pass out of this life without once hearing the joyful sound. And because they did not know it, if annihilation or torment is true, He knew that He would utterly extinguish them, or consign them to everlasting fire!

Now, can you think of a Being of Infinite Wisdom doing either? Apart altogether from the idea of Love, could you think of Infinite Wisdom acting in this way? Would you not think it as a most horrid stigma on human wisdom, and infinitely more so on Divine? To think that God made the human race, at the same time knowing well that the vast majority of the race would come to such an end--an end which they could not forsee nor prevent! Is that the way Infinite Wisdom would act? The idea seems almost blasphemy. Yet that is what you must believe if you accept the idea either of annihilation or of endless torment.

More than that. Consider that the Creator endows every one of the race with mental powers of almost infinite expansion; yea, better still, with moral powers and affections akin to those of the angels. Then consider that in the case of most, these divine powers were to be extinguished, and that the unfortunate beings who had been endowed with them were to pass back into nonentity, or be cast into everlasting torment. In the one case there would be utter abortion; in the other, there would be everlasting development of evil. Could you conceive of anything more unworthy of Eternal Wisdom?

Still more. God foresaw and arranged the great scheme of Redemption. That it was to be available for the whole race was divinely intended. We are told again and again that God gave His Son for the world. It is said that He "tasted death for every man." But God did not take means to apply it to every man in this life. He could easily have done so. He could have sent His angels to proclaim to men the good news of salvation. Such an idea is not so far-fetched as at first sight it may appear. We follow the same principle when we send missionaries to the heathen. Oceans were formerly almost impassable. There is still more or less risk, both from the voyage and the climate and the hostility of savages. We may well suppose that angels could pass more easily from star to star than that man can pass from continent to continent. And all the savagery of evil men could have no effect on angels.

Why, then, did He not send them? He must have foreseen that men would fail in giving the Gospel to the heathen. But was the eternal destiny of the great majority of our race to depend on the whim of men? If God provided salvation for the heathen, would He not convey it to them in some way? Evidently, He has not done so in this life. Do we not begin, then, to see that there must be some other time, or some other means, of effecting His purposes? For "His purpose will stand, and he will do all his pleasure."

And when we consider the eternity of His being, and of our own, nothing is more reasonable than that He has ordained a fitting opportunity beyond the boundary of time. Let us only rid ourselves of our insular, contracted ideas, and we will see how worthy of the Infinite Wisdom is such a scheme of grace.

Then there is another consideration. God loves every soul of man. And every man was endowed with a capacity of worshipping Him, and of having communion with Him to all eternity. If any failed from any cause whatever to rise to this great experience, would not God's own happiness be curtailed?

I know that it has been an orthodox doctrine that God cannot suffer. I have long had my doubts of it. To be sure, we read that He is "without variableness or shadow of turning." Does not that apply to His character? In that respect He is absolutely unchangeable. It is no infringement of that great truth to believe that He can suffer. I spoke of this matter lately to a minister of profound mind. He replied: "I would not think much of Him if He could not suffer."

I have even thought that in the incarnation and death of Christ, the Father suffered equally with the Son. It is a great mystery; I do not press it. But my thought has been that there was such infinite sympathy between them that the Father actually suffered as much as the Son. If a child is sick, does not the mother suffer as much as the child? And do we not all suffer if our children are in pain? Now, we inherit as much of the Divine nature as is possible to be communicated to human nature. The root of such suffering is love. And is not God's love for His children infinitely greater than ours? Therefore, would not His happiness be curtailed by seeing His children in pain? We know that "He doth not afflict willingly, nor grieve the children of men." Can He, then, contemplate with changeless equanimity the wickedness and final suffering of the great majority of our race? So far as I know, there is no such idea in Scripture; and it is certainly not suggested by our own human nature in its highest development.

Now, can it be supposed that the sin of puny man will finally impair the happiness of God? It may for a time; but Divine Love will win; God will be all in all. Surely it accords with our highest reason to believe that His happiness will not finally be lessened. There is a manifest and eternal unfitness in such a supposition. The Divine Wisdom that rules in all worlds will surely make it impossible.

Think next of Divine Power. Now with regard to this attribute, there is one thing to be recognized; but it is not self-evident. It is this: that God is omnipotent in the moral realm, as in the physical. This may be disputed. It will be freely granted that in the physical world God has all power. But in the moral sphere, is not even divine power limited by our free will?

Now, I do not intend to go into the metaphysics of the matter. That would perhaps but involve us in deeper mystery. I think the question will be clearer if we take one example. It is that of Saul of Tarsus, on the occasion of his conversion. He was changed in a moment by omnipotent power. So radical was the change that from being "the chief of sinners" he became the chief of saints. Nothing short of omnipotent power could effect such a change.

But at the same time, was not Saul a free agent? Afterwards, when referring to this wonderful experience, he says: "I was not disobedient to the heavenly vision." Surely, that implies freedom. Yet while he was free, divine power constrained him. Such a mystery no man can understand.

Could Saul have withstood the change? I reverently say that I do not know. If Paul, in the time of his great inlightenment, had been asked if he could have withstood it, I can imagine that he would have said that he did not know, and did not want to know. Even if he were asked the same question to-day, I can believe that he would still give the same answer.

Such is the mystery of the operation of the Divine Spirit. We are really "made willing in the day of His power." What a wonderful expression that is of the union of divine coercion and human freedom! I doubt if all the metaphysics of the schools will ever get beyond it.

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But now, looking at the matter in this light, what wonderful operations of grace are opened up to our faith! The power that redeemed Saul can surely redeem the worst of mankind, while yet conserving their moral liberty. And surely divine love will incline God to take such action. O yes; Divine Love, and Divine Wisdom, come in here to act in concert with Divine Power. O, the depths of the riches both of the Wisdom and Knowledge--and surely, we may add the Love--of God!

To be sure, it may be asked, "Why does nor God put forth such redeeming power in this life?" There may be good reasons why, but we must beware of intruding into divine mysteries. We might as well ask, Why did not God interfere sooner in the case of Saul? When we think of the havoc he was making of the church, and the suffering he was inflicting on God's own saints, we might ask, Why was he permitted to run such an evil course so long? Both questions are of the same order; and we could point to ten thousand more. In all such cases we can but reverently say, "Secret things belong unto the Lord." "Even so. Father; for so it seemed good in thy sight."

We have already anticipated the general operation of divine Love in the next life. But now let us look at the matter more particularly.

We have always to remember that we are God's own children, not in name only, but in the most real sense. The mere fact that we are transferred to another world, implies only a change of location and of surroundings; possibly a very slight change in locality when we consider the amazing amplitude of creation. Surely, a mere change of locality can make no change in everlasting love! In that thought, if we see no farther, is there not enough to stimulate eternal hope?

But then, think that God has made the Sacrifice of all sacrifices of giving His Son for our salvation. We can never fathom that mystery of Love Divine. Now, if he made this Sacrifice for only a part of mankind, as we formerly taught, we would be constrained to think of His Love as being limited and partial. In that case, we could think it possible that He might consign all the rest of our race to eternal torture with the utmost complacence. But when we realize that He loved the whole of mankind, and that the Sacrifice was made for the whole of mankind, are we not forced to the conclusion that all mankind will be saved?

For that Love is as intense as it is universal. Yes; think of its intensity, as well as its scope. Surely, such Divine Love will attain its end. All the methods that Divine Wisdom sees to be necessary will be used, so that Divine Love will not fail. This looks like the completeness we would expect from Divine plans and purposes. Anything less would seem like a failure of Him who is Eternal Love as well as Eternal Wisdom.

Think over this matter reverently, and I believe you will arrive at the conclusion we are trying to recommend. When we realize that Infinite Love is changeless, and that it is united with Infinite Power, and Infinite Wisdom, as well as with Infinite Justice, we cannot but believe that it will have the victory. O, yes; we believe that the present abnormal conditions will be done away with; that grace will triumph over sin; that suffering will disappear; that all the ransomed of the Lord shall yet come to Zion with songs!

VI.

THEORY OF EQUALITY.

Abraham Tucker's View--Ingenious and Reverent--Variety of Endowment--Maximum of Happiness--Imparting and Receiving New Ideas--Compensations--Infinite Justice.

When I was a lad I met with an old book entitled "Equality," by Abraham Tucker. The main idea of the book, so far as I can recollect, was, that as God is infinitely just, He must treat all His creatures with absolute equality. As such a thing is evidently not in force now, the idea was that the future life will exactly rectify all the inequalities of the present, so that upon the whole there will be perfect equality. It was an ingenious and reverent theory; but on turning it over in my mind just now, I find some formidable objections to it.

For one thing, the inequalities that prevail now, when not painful, give us no serious discontent. In fact, except in extreme cases, we rather approve and enjoy them. No doubt we have a love of variety; but apart from that, we rather delight to have superiors and inferiors. It is pleasant to have some one to whom we can look up, as better endowed than ourselves; and it is pleasant to have others who can look up to us. And our best and most ethical judgment approves of this feeling. In particular, there is no feeling so ennobling as reverence; but there would be no proper place for reverence if we were equal. It would not, therefore, be easy to think that an ideal state of society demands equality.

Again: Analogy points decisively the same way. If we look above us we find that there are among the angels, thrones, dominions, principalities and powers. If we look below us, we find a striking variety among the animals. In either case, there is not equality; and so far as we know, no compensations to produce equality. It would be hard to believe that there ever will be such compensations in the case of the human race.

Moreover: The theory of equality in the long run would seem to require that some deteriorate, which is extremely unlikely, in view of the fact that the normal law of God's universe is advancement.

Then, further: We cannot conceive of equality of endowment as producing the maximum of happiness. It is a great joy to impart a new idea; and it is a great joy to receive one. But if all were equal, there could be no joy, either of imparting or receiving; which is contrary to our idea of the highest perfection and blessedness.

Again: It is reasonable to believe that in the future world there will be variety of service, calling for different endowment and capacity to perform it; and if such different equipment is required, we may be sure that it is provided. If that is so, equality cannot be the ideal condition.

Still more: As time is so short, and eternity so long, the least compensation in eternity would infinitely over-balance the greatest inequality in time. From that point of view we could not look for equality, even in the most distant age.

Add to these various considerations the Scriptural intimation that "one star differeth from another star in glory," with all that is intended to be illustrated by that statement; and the idea of equality seems to have no place.

On such grounds as these we believe that there will be forever a variety of endowment and capacity; and that such variety is in full agreement with God's infinite justice.

VII.

PROCESSES OF PURIFICATION.

Different Processes--The Case of Saul--Changed in a Moment--No Violence to Human Freedom--The Case of Nebuchadnezzar--Sudden or Slow--New Illumination--Basis of Warning--An Object Lesson--Function of Suffering.

Here I would advert to the different processes that may be used for man's redemption. We have referred to the case of Saul. His case is a typical one. It illustrates the fact that God can use means by which the most incorrigible sinner may be entirely changed in a moment; and that, without doing any violence to his freedom.

But now, take another case. It will show just as clearly that God sometimes uses means whereby the sinner is not reclaimed in a moment, but that he requires a series of years. Take the case of Nebuchadnezzar. He was driven from his throne, and excluded from the haunts of men. According to the account he "did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws."

Such was the severe discipline to which the wicked king was subjected, and subjected for a long period. But in due time the discipline had its effect. The king was reformed and restored. I suppose God could have captured him in a moment, as in the case of Saul; but He chose otherwise.

It may be asked: Whence such a difference in reclaiming these two men? They seem to have been much of the same spirit. It is said of Saul that he "breathed out threatening and slaughter against the disciples of the Lord;" and it is said of Nebuchadnezzar that he was "full of fury." It is said of Saul, too, that he witnessed against God's saints, and hounded them to their death. And it is said of Nebuchadnezzar that he cast the three faithful Hebrews into the burning fiery furnace. The main difference was, that Saul compassed the death of the saints by law; whereas Nebuchadnezzar himself was the law. In spirit and life the two men seem to have been much alike. Yet they were both reclaimed. But how? Certainly, by very different means.

As accounting for the different means so effectually used in these two cases, it may be said that they were men of different light, and hence their different treatment. Or it may be said that the world required Saul's services at once, and hence his immediate transformation; whereas the world could wait for the reformation of the king. Yet all such reasoning may be entirely beside the mark. It is a mystery profound. With our present limited outlook I think it would be wiser and more reverent to bow our heads in submission, and say, "Even so, Father; for so it seemed good in Thy sight." It seems to me that Nebuchadnezzar and Saul are typical cases of God's reformatory processes in the next life. Some of these processes may be sudden, and others more prolonged. And their severity or duration does not seem to depend on the depth of iniquity into which a man has sunk. It depends rather on his repentance. Some may require a long and severe discipline, like Nebuchadnezzar; others--possibly some of the greatest transgressors--may yield to the reformatory process without much delay. And it accords with our highest ideas of justice to believe that those who lived up to the light they had, though it were but a dim light, will experience little or no pain, except what may come of the rectifying of mistakes. Even this may be more than balanced by the illumination of new truth. But whether the needed discipline be long or short, and whether it be more or less severe, we believe it will have its due effect. Finally, all sin will be done away, and God will be all in all.

The unknown extent of suffering in the next life I think is the basis of warning for men to flee from the wrath to come. When we know that God is angry with sinners every day, we can imagine something of His wrath against sin in the next life, so long as the sin continues. In some cases this wrath may continue long, and the suffering which it entails may be severe. Certainly the divine favor will not rest on any sinner who continues alienated from God.

Is not this suffering in the future life sufficient to serve as a warning to sinners now? There is hardly any warning given by preachers at present, except a very general one which amounts almost to nothing. Preachers evidently do not believe in eternal torment. If they did, they would make that the basis of their warning, and never cease. But now that such a warning is almost never uttered, what is there to take its place? I answer, the unknown suffering of the next life, to be continued as long as sin continues.

But it may be said that such a warning would be far too mild to have any due effect. On the contrary, I venture to think it would be as effectual, and perhaps more so, than the warning of eternal torment. For this warning has always to be general. We have no definite conception of what constitutes the torment; hence men do not really believe it. Especially when it is represented as of eternal duration, the idea is entirely beyond men's imagination; and so the effect is far from proportionate to the warning.

But we can imagine something of the suffering of discipline. That comes within the scope of our imagination; yea, and of our experience, too. And when it is represented as ceasing when the desired result is secured, it commends itself to our highest ideas of benevolence, wisdom, and justice; and but for the baleful influence of tradition, would become at once credible.

If you want an example of the same principle on a smaller scale, take the case of Nebuchadnezzar to whom we referred. Was his a light punishment? Anything more dreadful it would be hard to conceive. But it was discipline; and the discipline was removed when it had accomplished its purpose. And don't you think it had a most salutary effect on the man all his days? I imagine that the same principle applies to the next life. What the discipline may be, we know not; yet we can conceive that in certain cases it may be terrible suffering. But when the desired reformation is effected, the suffering will be removed. And don't you think that the very memory of that suffering will be a wholesome object lesson to all eternity?

This is the suffering which I would have proclaimed to all men as a warning. And it can be uttered with the accent of intelligent conviction, which the warning of endless torment never can. Moreover, it is so consonant with our best instincts of necessity, justice, mercy, truth, love--that it carries men's convictions at once.

Think of this also, that for aught we know, such an object lesson may be needed to all eternity, as a warning against sin. And we can conceive that it may vary immensely in different cases. When we recognize the variety of personality that has been created, the idea dawns on us that a great variety of suffering may be required to be an effective lesson through all eternity. Some may require more; others less. And God, who knows and has ordained the mental and moral calibre of every human soul, may regulate the discipline accordingly.

It may be, therefore, that Nebuchadnezzar could have been captured in a moment, as in the case of Saul; but it may have been that such would not have been a safe proceeding. He may have required the severer discipline as a necessary object lesson to all eternity. Saul was reclaimed at once; and if we may judge from his after life, he needed no prolonged discipline; and it is probable he will need none through the endless years. Thus God may adjust his discipline to each particular case.

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And we can well believe that the sufferings passed through in time as the result of sin may be so vividly recalled in the next life that they will be a warning against sin to all eternity. When we reflect on the vividness with which we now recall events of twenty, or forty, or sixty years ago, we can well believe that with our quickened memory in eternity, the events that happened in time will stand out in vivid reality for ever.

It does not seem far-fetched then to believe that this is the special function of suffering. Such a theory goes far to explain the mystery of pain. It may really be an everlasting warning against sin; and thus the redeemed may be preserved in eternal blessedness. This is a great mystery. The very thought of it excites our wonder, and love, and praise.

I have touched here, as I have said, on a great mystery; but it will be observed that I have advanced it only as a possibility. As such, it immensely enlarges our view of the wisdom and love of the divine administration, and that not only in this life, but in the next. It also gives us a faint light on the everlasting mystery of pain. If it should turn out that suffering in its varying form and degree is really necessary as an object lesson for all eternity, we can conceive that when we see it in this light we shall be almost overwhelmed with wonder and adoration.

VIII.

THE INTERMEDIATE STATE.

Meagre Details--Good Reasons Why--Extent of the Universe--Future Glory--Sin in Other Worlds--No Revelation--Future Abode of the Righteous--Solid or Ethereal--Impossible Revelations--Present Duties and Interests--Our Limitations--Necessity of Purification--Preaching to the Spirits in Prison--Stages of Progress--The Law of Gradual Development.