No one could have foreseen this. We can imagine some sinless world, cognizant of the evil that had entered here, forecasting our eternal doom. They might reason that evil would perpetuate itself, and that therefore there could be nothing in store for us but eternal sin and suffering. They did not know the provision that was to be made for our redemption; hence their conclusion would be all wrong.

TRIUMPH OF GOOD OVER EVIL.

It may just be so in our forecasts of the next life. In fact there is more likelihood of the triumph of good over evil in the next life than there could have been originally in this. And why? Because we know that a ransom has not to be provided, but that it is provided. We also know that it has been provided at a fearful cost, and we know that the glory of G.o.d is to a large extent bound up in its success. Moreover, we know that Christ is yet to see of the travail of His soul, and be satisfied.

And will anything less satisfy Him than the salvation of every one for whom He died? He has said, too, that He will draw all men to Himself. It is plain that He does not draw all men in this life; will He not then draw them in the next life? Therefore I think it is not too much to say that so far as we know, there does seem a greater probability of grace triumphing over sin in the next life than there was antecedently in the present life. What a door of hope is thus opened for our lost race!

I recall another pa.s.sage of wonderful import in this connection. Our Lord said: "That servant which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes."

Now it is very dear that in thousands of cases those words are not fulfilled in this life. There are atrociously wicked men who are not beaten with any, not to say many, stripes. That was the Psalmist's trouble. He saw that the unG.o.dly prospered. He said that they were not in trouble as other men, nor plagued as other men. He said that they had more than heart could wish. Plainly, the threatening was not executed upon them in the present life. If the words are to come true at all, they must be fulfilled in the next life. It is one of many pa.s.sages that require our purview to be extended into the future life to understand them. But if the words are to be fulfilled in the next life, must not their fulfillment be conditioned on the theory of Restoration? Suppose there is extinction at death. How could any stripes be laid on a man who is extinct? Does not that consideration settle the idea of extinction?

And what about endless torment? Certainly many stripes are laid on the man in endless torment. But what about the man who is to be beaten with few stripes? Would it be possible to conceive of endless torment as being only a few stripes? To be sure, there might be degrees of torment; and the man in a mild degree of suffering would not suffer so much as the man in an intense degree. But then, the suffering is to be for ever and ever. It is to be an eternity of suffering. In that case, the suffering might be reduced to the mildest form of discomfort; but as it is to be eternal in duration, the sum total of it would be infinite.

Could any stretch of imagination conceive of such suffering being only a few stripes? It does seem to me that both the theory of extinction, and that of torment, utterly break down under that test.

But how natural and reasonable is the statement on the theory of Restoration. In that case the words come literally true. We can well believe that atrocious sinners have terrible pains and penalties before they repent, and are redeemed. On the other hand, we can imagine that sins of a milder type, especially sins of ignorance, will call for but few stripes. We would go further, and believe that in the case of advanced Christians, there will be only such suffering as is inseparable from the discovery of mistakes, and consequent development.

In the case of all suffering, of whatever degree, we believe that it will be rather of a reformatory, than of a punitive character. Suffering may or may not be proportionate to sin. The idea is this, that, when it has accomplished the reformation of the sinner it will cease.

Thus the statement of our Lord will find its due fulfillment. It is one of many statements which can be explained only on the basis of its application to the next life. But when we give such statements their true application, they require no forcing to make them seem natural and reasonable.

Further, I think it is fair to imagine, as we said before, that the suffering induced by sin will be an object lesson to all eternity of the evil of sin. Possibly it may be an infallible safeguard against sin in every form. This would be an expansion of the principle that G.o.d brings good out of evil; and it would be the grandest expansion of that principle that we can conceive.

When we put all these considerations together, and when we add to them the further consideration that G.o.d's love is from everlasting to everlasting, we begin to see wonderful possibilities of redeeming grace.

Along the same line, take as an ill.u.s.tration the salvation of particular individuals. We see what has been enacted in the case of a lost world.

Now take the case of one lost soul; and the matter may become a little clearer.

NOT ASKED TO SURRENDER.

Take the case of Saul of Tarsus. I have referred to him elsewhere as a man who went as far as man could go in crime. But he was arrested and saved in a moment. And mark you, he was not coerced. No violence was done to his perfect freedom. Every man is free; that is his birthright; in Saul's case he was not asked to surrender an iota of it. Yet by some mysterious divine power he changed in a moment of time. Henceforth he was a new man, with a new heart, new ideals, new hopes, new ambitions, a new life.

Now what I contend is, that the power and grace that could so radically and so quickly change a man like that, is not to be limited to this little span of life, nor to the most incorrigible transgression. What are a few years of time to Him whose power, whose presence, whose love, fill all eternity? I imagine that He who knew how to convert Saul in a moment, can convert the most abandoned of mankind.

Then, as I said, there is another cla.s.s of men to be considered. I mean the heathen, and all those who never had the means of knowing the way of life. What about the untold millions that pa.s.sed away in the darkness?

Will not the grace and power that redeemed such a man as Saul be available in their case? Yes! we think that--judged by the highest standards we know--there would be far more mercy for them, and the work of saving them would be a thousand fold easier. But we are dealing here with power and love that are infinite. No doubt the sin that has to be overcome is great; but we believe it will come true again that "where sin abounded, grace did much more abound." After all, it is infinite grace against human sin. In such a case, it is not hard to forecast which will win the day. G.o.d will evermore be triumphant.

O yes! the ransomed of the Lord will come home at last. What a day it will be when they will come to Zion with songs! The old prophecy will then have its complete fulfillment: "They shall obtain joy and gladness, and sorrow and sighing shall flee away."

Though I lay so much stress on the omnipotence of divine love, I do not forget that divine wrath must be reckoned with as well. "G.o.d is angry with sinners every day." "Tribulation, and anguish upon every soul of man that doeth evil." "Our G.o.d is consuming fire." But the essential thing is love. "G.o.d is love." It is a const.i.tuent of His character.

That could not be said of wrath. It is but the dark shadow of love. In a state of innocence it could not exist. When sin is done away, wrath will be seen no more.

If we only go back far enough in our thought we will certainly come to a time when divine wrath could not exist. Go back to the time before the angels sinned. Go back to the time before there was sin of any kind in all G.o.d's universe. But mark, no matter how far that takes you back--there was an eternity of sinlessness before it. Yes; an eternity of sinlessness. There was no wrath then. It could not exist. Therefore we could not say that it was a const.i.tuent of the divine character. No; but it was a potentiality of the divine character. It could have no existence until sin appeared. But love is from everlasting. It is by far the mightier attribute. It is of the very essence of G.o.d. United with infinite wisdom and power, we would expect it to have the final victory.

STERN FOR THE MOMENT.

Even when there is divine wrath, there is infinite love blended and mingled with it. We shall see this as in a picture if we look at that scene in the life of Christ when He healed a certain man in the Synagogue. It was the Sabbath day. Knowing the hardness and hypocrisy of those present, He flung out this challenge--"Is it right to do good on the Sabbath day?" They could make no answer without committing themselves. Then we read that Christ "looked round about them with indignation." Ah, but listen. It is added immediately that he "was grieved for the hardness of their hearts." His face that was stern for the moment was strangely softened. O yes; love was ever behind His wrath. His indignation was never far removed from tears. And so G.o.d can be angry with sinners, at the same time that He loves them with an everlasting love.

We see the same union of pity with indignation in that scene where Christ wept over the sinful city. He had to weep tears of pity over the nation's coming doom; yes, but He could p.r.o.nounce that doom; and in His wonderful providence He could even arrange for effecting it. So I do not overlook the fact that we have manifestations of divine wrath, as well as divine love; yes, fiery indignation as well as tender compa.s.sion. But let us not forget that love is the positive, essential, eternal attribute; and it would be strange indeed if it is not finally victorious.

You may bring this idea of the union of love and indignation close home to yourself. We will suppose that you are a father, and that a son of yours has turned out to be a prodigal. He has gone away from home, bent on a course of crime. Will you not have alternations of love and indignation? Yes, you will sigh and pine for his return; and you will have righteous anger at times over his evil course. And if the son repents, and one day comes home again, will you not receive him with joy? O yes, you will run to meet him, like the father in the Gospel story.

And do you think that your love is more enduring than G.o.d's? Are not we all His children, though we have strayed away from Him? Does He not look and long for our return? O yes; and He will accomplish it. The difference is, that He has all power, and He has ways and means of attaining His ends. Let us be a.s.sured that "His counsel will stand, and He will do all His pleasure."

In this connection there is a very important consideration. It is this--that no design of G.o.d can ultimately fail. We read that He "willeth not the death of a sinner." We read that He "desires all men to be saved, and to come to the knowledge of the truth." Have we ever stopped to think how unlikely it is that the Infinite One has any desire which He cannot accomplish? If any of His creatures are consigned to eternal torment, and if He wishes, as He says He does, to save them from that fate, does He not desire what He cannot accomplish? Remember that he has all moral as well as all physical power; remember that his love will impel Him to use His power; remember that in His infinite wisdom He knows how; and it will be seen that He has no design which He cannot effect. Just ponder this idea for a while before you go farther.

I was revolving this thought in my mind when I chanced to meet with, a very terse expression of it. I have already quoted an eminent divine who said: "G.o.d infallibly accomplishes everything at which He aims." The theologian did not think that his dictum would be given such a wide application. But it commends itself to our judgment nevertheless, be the application what it may. The same thought was differently expressed recently, from a scientific point of view. Sir Oliver Lodge said in a recent lecture: "The Creator of the Universe is not going to be frustrated by the insignificant efforts of His own creatures."

ON A LARGE SCALE.

In the light of this fact sin appears but an episode in eternal providence; and we can conceive that it is permitted for a time, for the realization of a greater good. It is but an expansion of the acknowledged principle that G.o.d brings good out of evil. Sin is not the normal condition of the universe. It is abnormal, and in time will give way to normal conditions. We are accustomed to believe in this principle on a small scale; but if we accustom ourselves to regard the same principle or a large scale it will not be difficult to believe that sin will ultimately be done away. In the history of eternity, we can imagine it to be but a transient circ.u.mstance, like a fleck of cloud in a summer sky; and even that fleck will disappear.

Just now, since writing these lines, I have had a very singular experience. A gentleman had written me a year ago in warm appreciation of my books. But I did not meet with him until a few days ago. In our conversation he told me that on reading a certain pa.s.sage--he quoted the pa.s.sage--be was so overpowered that he fell backward in a kind of swoon or trance. Then he was struck by something like a spark of fire. His impulse was to cry out, but he restrained himself, and had such a vision of the love of G.o.d that he wept, and wept, and wept, in an ecstasy of joy. Indeed he was overcome when he told me the story. And this man is no weakling, by any means. He is a strong man, physically, intellectually, and spiritually. When I realized that I could be used to produce an effect like that, I was filled with wonder, and love, and praise.

Now I hesitated about giving this experience, for to some it may look like egotism. But it may be taken on a higher ground. I would like to ask: Is it conceivable that such divine love, united with divine wisdom, and divine power, has no better way of disposing of the great majority of the human race than consigning them to everlasting torment? And more than that; each one of these myriads is G.o.d's own child, as truly--perhaps more intimately--than our children are our own. I say, is it conceivable that he has nothing better for them in store? Except our mind and heart have been utterly warped by traditional views, surely we will refuse to believe it.

XI.

THE ATONEMENT.

Extent of the Atonement--The Dilemma of Universal Atonement and Partial Salvation--Human Systems of Truth--Methodist Theology--Tradition and Reason--Dr. Dale's View--No Divine Failure--Imperfection of All Theological Systems--"Sufficient but not Efficient"--Undeveloped Possibilities--The Angel in the Apocalypse--Omnipotence Both in the Physical and the Moral Realm--The Short Epoch of Time--Advance of the Presbyterian Church in the United States--Individual Congregations --Hardening Effects of the Narrower View--The Softening Influence of Dreams--Divine Capacity of Suffering--Persistence of What is Good--Good Men Who Are Not Christians--Insanity--Blind Tom.

In this larger view all difficulty disappears in regard to the extent of the Atonement. Sometime ago men had little conception of the operation of saving grace beyond this life. It was believed that every man fixed his eternal destiny here and now. But then there would arise in thoughtful minds a difficulty about the extent of the Atonement. To a candid mind it was manifestly universal. The statements of Scripture are full and clear on that point, yet it would appear very strange that there would be universal Atonement, but not universal salvation. Would not that look very like a failure of the divine plan? If Christ gave Himself for the sins of the world, would not the sins of the world be put away? If He is called the Saviour of the world, is He so only in name, and not in fact?

But clearly, all the world was not saved. Here was the dilemma. The difficulty was, to square universal Atonement with partial salvation. So the difficulty was solved by one party in adopting the theory of a limited Atonement, and so that doctrine became a cardinal plank in the Calvinistic theology. It could not be conceived of as a possibility that G.o.d would make provision for the salvation of the whole world, and thus express His desire for the salvation of the whole world, yet that His provision and His desire should fail of their effect.

Surely this was right. But it was not right to ignore the plain teaching of Scripture for the sake of building up any human system. It would have been better to accept the clear statements of the word, contradictory though they might appear, and trust that some day divine harmony would be revealed.

That revelation has come now. The harmony consists in the fact that all the world will be redeemed yet, in accordance with the provision that G.o.d made for, and desires, such a consummation. The difference is, that the operations of divine grace are not restricted to this short span of time, as men supposed. But the time will come! Oh, yes; it will come! If Christ tasted death for every man, He will save every man! Praise His name forever! The very thought is enough to awaken our everlasting songs!

Herein consists, as it seems to me, the weakness of the Methodist theology. In that Communion it is believed that the Atonement is universal, but that salvation is not universal. Thus the divine intention is supposed to fail of its effect. So I think it would appear to any mind untrammelled by tradition.

But putting tradition aside, what does reason say? And what do our highest thoughts of divine love, and power, and purpose say? Are not our best ideas of fitness in accord with the view that Atonement and Salvation are co-extensive? When we once receive the idea that divine love and power have no petty restrictions of place or time, will we not accept the larger theory? And this one conception will transform and transfigure all our thoughts of redemption. I wish some of our Methodist brethren would look into this matter candidly, and say if I am not right.

Thus the Calvinists made one mistake, and the Arminians made another. If both would now adopt the larger view, that one idea would compose nearly all their differences, and unite them in a bond which our fathers never dreamed of. Would it be too much to hope for that? I suppose it would, just at present. But the spirit of unity is here, and I believe that some day it will embody itself in form.