Love's Final Victory Part 7

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.

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 G.o.d 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 G.o.d!

To be sure, it may be asked, "Why does nor G.o.d 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 G.o.d 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 G.o.d'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 antic.i.p.ated 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 G.o.d'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 G.o.d 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 ent.i.tled "Equality," by Abraham Tucker. The main idea of the book, so far as I can recollect, was, that as G.o.d 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 enn.o.bling 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: a.n.a.logy points decisively the same way. If we look above us we find that there are among the angels, thrones, dominions, princ.i.p.alities 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 G.o.d'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 ill.u.s.trated 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 G.o.d'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 ill.u.s.trates the fact that G.o.d 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 G.o.d 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 gra.s.s 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 G.o.d 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 G.o.d'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 compa.s.sed 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 G.o.d'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 G.o.d 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 G.o.d 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 G.o.d.

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 const.i.tutes 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 G.o.d, 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 G.o.d may adjust his discipline to each particular case.