Love's Final Victory. Horatio
of mankind for His own, because he has bought them every one, and has omnipotent power to claim them.
I feel that I ought almost to apologise for using the word "claim" at all in such a conception. It looks too much as if the Father and the Son were somewhat at variance in the glorious scheme of salvation. A thousand times No. I even doubt if in the actual suffering of Christ, the Father did not really suffer by sympathy as much as He! This is holy ground!
Consider this. We are commanded to preach the gospel to every creature. But where would be the honesty of preaching the Gospel of salvation to one for whom no salvation is-possible? For certainly, no salvation is possible for anyone for whom Christ did not atone. But it is now tacitly admitted by all evangelical churches that He died for all, notwithstanding that the doctrine of a limited atonement is still asserted in the Presbyterian Confession of Faith. Well it may; for if the atonement were acknowledged to be universal, then this difficulty would have to be faced—Why are all not saved? According to the doctrine quoted elsewhere, that God infallibly accomplishes everything at which He aims, all must infallibly be saved. For God certainly aimed at that consummation in giving His Son as a ransom for all. Here is a crux from which, it seems to me, there is no possible escape.
There is also this weakness—I might say this contradiction—in the Methodist theology. They say that Christ died for all; but they teach that all are not saved. Then He must have died in vain in regard to those that are lost. That is the inevitable corollary. Not only did He die in vain in their case; but His intention and desire was, not to die in vain in reference to any. He certainly aimed at their salvation in dying for them; but He does not accomplish it. To such horrible absurdities are we reduced by denying that He died for all, or that He will save all. The only logical, reverent, and divine solution seems to be that He intended to save all, and that He will do it. "God will infallibly accomplish everything at which He aims."
I lately heard an address—one of the best that I have heard—by a Canon of the Episcopal Church. His theme was: The work and aims of the British and Foreign Bible Society. The address was scholarly, lucid, earnest; and the language was absolutely perfect.
But like every address that I have heard on kindred subjects, it never so much as hinted at the results in the next life, if we failed in the duty the speaker so strongly recommended. Not once did he speak of eternal torment as a possible issue. What a tremendous incitement to duty is here, could it be but presented with the accent of conviction. But as a matter of fact, it is never presented at all, except in terms so vague that they actually mean nothing.
I do not know, in the case I have referred to, if the Canon believes in everlasting fire. Nor do I know that the creed of the Episcopal Church endorses it. What a glorious opportunity is here for an earnest and consistent minister in that church to publicly denounce such a doctrine as a hideous dream! So far as I know, he would not expose himself thereby, as in most other churches, to pains and penalties. I think, on the contrary, a vast number would rally around him, both in his own church and outside of it. Is not the religious world waiting for some pronounced leadership on this question? I am convinced that there are thousands of prominent ministers who do not believe in eternal torment, but who keep up a pretense of doing so, in order to avoid loss of reputation—perhaps of livelihood. Is it not time for earnest men to be honest? And many are longing to be honest, if only their way was clear.
And what an incalculable boon would then come to the world! I am convinced that honesty in this matter on the part of ministers would speedily issue in a mighty revival. For what is it that mainly keeps so many men, especially working men, from the Church? There may be many causes; but one undoubtedly is, an undefined idea that there is no eternal torment, and that ministers know it, but are not candid enough to say so. These men may not have studied the theology of the case, but they cannot think of God—when they think of Him at all—as casting innumerable people, and pretty good people—into everlasting fire. They have an idea that that doctrine is in the orthodox creed; and so many have an impression that the whole system of religion is a melancholy farce. But give them a man who has the common feelings of humanity like themselves, and interprets the true God to them as a God of love—and their whole attitude will be changed. I am convinced that nothing would have such a wide and gracious effect, as honesty on this question of future punishment.
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