Just think for a moment that sane men and kindly men could really believe in the lurid descriptions which I have quoted! Yet this passed for orthodoxy! Is it not a marvel that men ever believed it, or tried to believe it? Only think of infinite love, infinite power, and infinite wisdom, combining to accomplish such a result! It is almost beyond belief that men of ordinary feeling, and with the Bible in their hands, ever tried to believe it. For the truth must commend itself to the heart as well as to the mind. If it does not, we ought to be on our guard.

On this most serious aspect of the case, I quote from Carlyle. He says:

"What the light of your mind, which is the direct inspiration of the Almighty, pronounces incredible, that, in God's name, leave uncredited; at your peril do not try believing that."

It will be seen that what I have elsewhere called an "affinity for truth," Carlyle calls the "direct inspiration of the Almighty." There is no contradiction. The one phrase notes the effect of our intuition; the other recognizes its origin. At all events, this mental and moral repugnance to the theory is a strong indication that it is not true.

On this most serious aspect of the case, let us pause for a moment longer. The more our mind dwells on it the more pronounced is our conviction that it is not true. Just think of one soul being consigned to everlasting torment. Through ages and ages interminable, to be succeeded by other ages forever and ever, the agony is prolonged, with the absolute certainty that forever and ever there will be no release or mitigation.

Would not the very thought of such a fate drive us insane? Surely it would; yes, though the supposed criminal had committed the most atrocious crimes, and though he had done us the worst conceivable wrong. But here we are, giving our minds to business, our hearts to pleasure, and our nights to sleep, yet all the while professing to believe that one of our fellow creatures, perhaps one whom we have known, it may be one whom we have loved, is in everlasting torment. Yet if a stranger was confined in a burning house, we would make the most frantic efforts to relieve him; and if we failed, the very memory of his fate would be painful to us all our days.

But the case we are trying to imagine is very different. He is no stranger, but one with whom we were acquainted; perhaps one of our own family; possibly one whom we have loved as our own life. And he is not suffering for a few minutes only, but forever and ever, without any possibility of relief. Yet we go about our business or our pleasure without giving him a thought. Is there not a strong presumption that deep down in our souls we do not really believe that he is in eternal torment? We may try to believe it; orthodoxy may tell us that it is true; but do we really believe it? Our innate, God-given conviction may turn out to be nearer the truth than our creed.

And let it be remembered that the supposed torment is eternal fire; yes, eternal fire. We may conceive of the fire as being changed somehow to suit our spiritual condition; but not less is it eternal fire. And we calmly think of such endless fire as a possibility!

Yet we have thought of but one person as enduring such a fate. But if it is the portion of even one, it must be so for countless millions. For millions have lived and died in heathenism, and millions are dying in heathenism now. Other millions in Christian lands are passing away in practically the same condition. And all of these are our brothers and sisters of the human race. By far the great majority of them had no chance of hearing the joyful sound. Yet some of them rose to sublime heights of character. And yet they are all consigned to this holocaust of everlasting fire!

Consider also that the Being who is thus supposed to deal with these uncounted myriads is a Being of mercy inconceivably tender; of a love that is from everlasting to everlasting; of a wisdom that is infallible; of a power that can use any means for the execution of His will. Then ask yourself this question, and answer it truly from your own soul: Is it possible to believe that such a Being has nothing better in store for His own children? Surely, surely, such a fate as we profess to believe must have had its origin in the heart and brain of a fiend! That it can be seriously entertained by devout and reasonable men we think must be accounted for on these grounds, that it comes to us with the stamp of orthodoxy, and that it is not candidly examined. Otherwise, to every sincere and candid mind, and to every heart that has any genuine feeling, it would seem revolting and incredible.

With regard to the possibility of a man trying to persuade himself that he really believes with mind what he utterly repudiates with his heart, I have already quoted some very trenchant words from Caryle. In another passage, he speaks of "the most orthodox of mortals making the impious attempt to put out the eyes of his mind, to persuade himself to believe that he believes." Then, he says: "Away with it; in the name of God, come out of it, all true men."

Such forced complacency in the knowledge that loved friends are consigned to hopeless torment, is repugnant to our humanity; yes, and most repugnant when humanity is at its best. On such themes some people do seem to lose their common sense and common feeling. If there were nothing else, such outrageous conceptions ought to be enough to discredit the whole theory of eternal torment. But we can endure the idea of temporary separation, when we know that such separation is necessary, and that it will issue in everlasting reunion.

As to the sincerity of our professed belief that thousands of the heathen are every day dropping into everlasting fire, let me give a diagram which I have just met with, showing the relative expenditure in the United States for various commodities per year; and the amount contributed for Foreign Missions. And yet, this is a liberal showing for missions, compared with that of many other Christian countries.

================================================================= Liquor ===================================== Expenditures for Meat =================================== Tobacco, Cigars, Etc. ================================= Bread, including Flour and Meal =============================== Iron and Steel ============================== Dairy and Egg Products =========================== Sawed Lumber ========================= Cotton Goods ======================= Boots and Shoes ====================== Woolen Goods =================== Sugar and Molasses ================= Fruit =============== Public School Education ============= Furniture =========== Tea and Coffee == Salaries of Ministries = Foreign Missions

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.

* * * * *

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.

Going west, you pass through what seems an endless waste of sage-bush and sand. Perhaps this has continued all day long, and you retire at night expecting to look out again in the morning on the same dreary waste. But in the night the scene has changed. When you look out in the morning the first thing you see is the broad Columbia River, with its banks of green; beyond the river, mountains rise, clothed in green and yellow and purple; then an open space in the nearer mountains reveals others in the distance, enveloped in a blue haze, and crowned with gleaming snow.

What a blessed change from the experiences of yesterday, and how easy and unconscious the transition. And so it will be with many in passing from this life to the next. Dreary and monotonous their life has been, and it seemed at times as if it might go on so forever. But they are nearing the heavenly land; and some night, perhaps when they are not expecting it, they will leave the dreariness and desolation all behind them; they will awake in a world of beauty such as human fancy never dreamed of.

Well do I remember the night when on seeing the sudden glow of a firefly there flashed on my mind the idea of the ease and naturalness with which, after all, this fleshly body of ours may become immortal and glorious. If an insect like that can transform itself at pleasure into a little star, who can say what latent power may be lodged in the body of a glorified saint? Truly, "it doth not yet appear what we shall be." No; but we have hints of it that may well fill us with an adoring hope and joy.

There were times when Christ's eternal power and Godhead could not be quite obscured by the fleshly body, but would shine out through this tabernacle of clay, as we may suppose the shekinah glory of old would shine through every crack or crevice in the temple. It was a hint of the coming glory in which we may all shine by and by.

There is a divine sense of beauty implanted in every one of us. Have you never noticed how the beautiful things in the shop windows attract all the ragged urchins of the street? Yes, they may be ragged and dirty, but the divine instinct of beauty is in every one of them. Whatever is really beautiful—whether it be a beautiful face, or a beautiful sky, or even a beautiful ribbon in a window—is sure to attract and fascinate them.

Now this instinct, which is so universal, is intended, I believe, to have its final and full development in God. He is the Source and Essence of all beauty. All the beautiful things that surround us here are but glimmerings of the Eternal Loveliness. These beautiful things educate and develop our taste for the final and full fruition of the very beauty of God. When we see Him—and not till then—will our sense of beauty be satisfied.

It is curious and very charming to notice the variety of effects of sunsets. I saw a sunset on the Yellowstone River which, though not remarkable in itself, suggested to me the boundless variety of effect. Glinting and shimmering through the green foliage of the trees the distant river was aglow with crimson and gold, reminding me of the celestial "sea of glass mingled with fire," And if we have such beauty and variety here, what unimagined beauty and what endless variety must be there.

Can you cherish the sweet memory of a sainted father, or mother, or child? If you can, that sacred memory will be a purifying, ennobling influence for you all your life long. Our sainted dead are not quite lost to us; the dear face Is seen again as the face of an angel; the familiar tones come back to us like music in our dreams. And these blessed memories do not seem to fade; on the contrary, they seem to grow more vivid and spiritual with the lapse of years. Sometimes, when such memories would make us ashamed of ourselves and our sin, we may try to crush them out of sight and hearing. We cannot sin comfortably with those faces before our eyes, and those tones ringing in our ears. But such memories will not be utterly banished; they come back suddenly, when they are not expected; they pursue us like good spirits from a world unseen. Eternity alone will tell how often a course of sin was arrested, and the penitent wooed to a better life by the memory of a sainted friend. I regard these holy memories as God's guardian angels. They follow us with tender ministries of love; they often raise us when we fall; they lift us above the dull level of the world; they nourish in us higher ideals of purity and blessedness; they foster a more vivid faith in the world unseen.

A dark, heavy, threatening cloud everspreads the face of the heavens. But that cloud is heavy, and dark, and threatening, only on this side. The other side, if we could but see it, is ablaze with heavenly radiance. We can easily imagine that this storm cloud of ours may be seen on the other side by angels, and that they gaze with admiration on its glowing colors, as we gaze in admiration on the golden glories of a sunset. How different the cloud appears as seen from this side and from that. And we may well believe that it is just so with death. Death does appear to us a very dark and heavy cloud; but it is so only when seen from this side. Wait until we get above the cloud, and then what was gloomy will be radiant. Death has two sides; the dark side that is turned to earth; and the bright side that is seen from heaven.

In many of the glorious scenes depicted in Scripture, especially in the Book of the Revelation, it is not easy for us to say how much is figurative and how much is literal. Sometimes in grand mountain scenery, when the clouds settle upon the lofty peaks, we cannot say what is mountain and what is cloud. If we were near the mountain top we might distinguish; but we cannot do so down here in the valley.

So we have in the Scripture a glorious cloud of symbolism hovering, upon the peaks of the eternal mountains; but we are too far down in this valley to discern between what is mountain and what is cloud. We may hope to get higher by and by, and then what is hazy and undefined will be seen in its true form and outline. "Now we know in part; but when that which is perfect is come then that which is in part shall be done away."

On a certain evening, as night was coming on, I stood on the shore of a romantic watering place. The tide was breaking on the sandy beach. The crests of the waves sparkled with phosphoric scintillations. Like a thing of life, the light flashed along the shore; and the green and blue and amber and white of the rippling waves sparkled like incandescent fire. As I looked at the spectacle I thought, as I had never thought before, of the "sea of glass mingled with fire" described by St. John in the Apocalypse. Yes, we have hints here of the glorious things to be seen there. Surely God has flashed these beauties on the earth and sea that through them we might lift our thoughts and our hearts to heaven.

Passing on the train over the vast prairies of South Dakota, I noticed one beautiful effect. The rough posts of the ragged fence we were passing at the moment were gilded by the rays of the setting sun. It seemed as if those rough, ragged posts were fit material wherewith to make the heavenly gates, each of which we are told is one pearl. It seems to be God's intention that this earth, even where it is least picturesque, should give us hints and tokens of heavenly glory.

It seems in the highest degree probable that all the bodily senses that we possess now will be wonderfully intensified and enlarged when this "natural body" passes off, and the "spiritual body" is taken on. I think we have a beautiful hint of this glorious probability in the invention of the telescope and the microscope. By these two inventions we are introduced to new worlds of which we never before had dreamed. By the telescope we are let into the glory of the immense; by the microscope we are let into the marvels of the minute. We never had really seen either the heavens or the earth before. Now, since by an invention of man our sight has been so marvellously quickened, it is surely easy to believe that it will be quickened in a far greater degree when all the powers of this natural body are renewed and immortalized. So then, while the eye of the spiritual body may sweep the far fields of glory, it may also discover worlds of beauty in dew drop, and leaf and flower.

As the moon shines pure and clear in a muddy pool, so Christ shone here in this muddy, filthy world, without the serene lustre of His purity being ever dimmed or soiled. And so we may shine in our poor human way now, but perfectly later on.

It was my privilege lately in crossing the Atlantic, to witness one of those glorious sunsets, which once seen can never be forgotten. Of course the sun sets every evening upon the sea, as upon the land; but several different circumstances must be happily combined to produce the effect I witnessed. It was a Sabbath evening,—a fitting time for such a scene. The day had been calm and bright, the glassy surface of the sea being broken only by the gentlest of ripples. And now the sun had just gone down. The clouds, from the western horizon almost to the zenith, were piled up like very hills of glory, flashing with crimson and amber and purple and gold. The glowing colors of the clouds were Deflected on the sea, with a new and wonderful effect. The gentle ripples of the sea broke up and blended these colors in a manner all its own. What seemed solid in the sky became changeful on the sea. The crimson and amber and purple and gold broke and mingled and glanced and gleamed on the molten sea, until we had before our eyes that very "sea of glass mingled with fire" which John saw in Apocalyptic vision. Oh, surely, God has flashed these beauties on the earth and sky and sea to keep us in mind of the surpassing glories of the beautiful better land.

In the spiritual world, as in the natural, God has made greater lights and lesser lights. Some have more light and some have less. The main thing is, to use well such light as we have. A traveller is making his way home. He is very glad to have daylight, that he may see his way clearly. But when he cannot have daylight, he is thankful for moonlight: and if he has not moonlight he will fain use starlight; and if he has not starlight he will be glad to have even a lamp or taper. The traveller wants to get home, and if so be that he gets home even by a taper light, it is well. And so, I believe that there are millions of heathens who are led home by tapers. Many of ourselves, we hope, God will light home by dim lights. The way seems dark enough, and in the darkness we may stumble and fall; but if we use well the light we have, we shall find our way.

* * * * *

Here is a drop of dew. It is suspended from a leaf. It glints, and gleams, and glows, in the clear morning light. As you look into it, if you are in a contemplative mood, the drop of dew expands into a world; and what a world of beauty! It seems a very paradise, where the redeemer of the Lord might walk; where angels might soar and sing.

* * * * *

Some time ago an organist died in the assured hope that he would be the leader of a heavenly choir. It does not seem far fetched to believe that his ambition is gratified. At this very hour he may be a director of those harpers that are harping upon their harps.

Here is a sketch which we may term "Imprisoned." It was suggested to me by a lark flying into the room, and dashing itself against the windows in its efforts to escape:

Oh! birdie from the blue, This is no home for you! In spacious fields of air, Beneath a boundless sky, Without a fear or care, You sang, and soared so high; I wonder much what brought you here To this dark room's contracted sphere.

Oh, birdie dear, beware! Poor fluttering thing, take care! I fear you'll hurt your pretty wings Against these hard, material things. Would you were free to rise, And seek your native skies, And from those heights no more to roam, Or seek a lower, earthly home. And see! I ope your prison door! Escape, and sing, and heavenward soar!

Oh! spirit from the blue, This is no home for you. In fleshly walls confined Frets the aspiring mind; Imprisoned here in human clay, We pine and long to soar away. The soul would burst these prison bars, And find its home beyond the stars.

Oh! heaven born soul, beware! Poor fluttering thing, take care! Oh do not hurt your spirit wings Against earth's hard material things; A hand some day will ope your prison door! Oh, glad escape, to sing, and heavenward soar!

These are a few of the many suggestions with which nature abounds, pointing our faith beyond the bourne of time to the eternal glory beyond. But we have no corresponding hints of endless wrath. To be sure, there are suggestions of divine anger, but not that God will be angry forever. Like the sun breaking out from behind a dark cloud,—

"Behind a frowning Providence He hides a smiling face."

Oh yes! We believe that sin and suffering will finally be done away. All the ransomed of the Lord will yet come to Zion with song!

I have thrown in these few illustrations by way of conclusion, thinking they may be a pleasant offset to mere argument.



XXI.

THE FINAL DAY.

Everlasting Love—Resources of Infinite Wisdom and Power—Redemption of the Whole Race—Forecast of the Final Day—The Conquest of Love —Christ Is Satisfied—He Is Singing with Joy—Ancient Prophecy Fulfilled—Adoration of the Heavenly Hosts—The Saviour Crowned.

The main subject on which there is a division of opinion in the evangelical churches pertains to the ultimate destiny of the wicked. There are three main points of view. There is the theory of Extinction; there is the theory of Restoration; and there is the theory of Everlasting Torment. Of late years there has been a great change as to which is the correct view. For a long time eternal Torment was held to be the orthodox doctrine. Men tried to believe it: it was the doctrine of the church; and thoughtful men did not like to break with orthodoxy. I can fancy that in cases where it was suspected to be untrue, men recoiled from its examination, and satisfied themselves that it is a mystery beyond human investigation. If a man's feeling stood in the way of his conviction, feeling was repudiated as a dangerous thing in the study of doctrine. So men went on for a long time, even the most devout and kind-hearted, coolly consigning millions and millions of their fellowmen to everlasting fire.

At length a better day dawned. Feeling was discerned not to be so dreadfully dangerous as was supposed. It began to be realized that the heart sees as well as the head, and often much truer and quicker. The fact is that feeling on the part of a man at his best, is no small factor in distinguishing between right and wrong, and between truth and error.

And if in our best moods we have any hesitation in consigning millions of men to eternal torment, the thought will suggest itself—-Has not God more reluctance? Then when we think of Him being everlasting love; and moreover, when we think of Him as possessing the resources of infinite wisdom and power, we begin to see that there must be some other alternative.

Extinction would be one alternative. But would not extinction be a frustration of the divine intention, and unworthy of God? Would it not have been better and wiser never to create those millions of men than to extinguish them? That is not like an outcome of the divine Mind, that sees the end from the beginning.

What remains, then, but Restoration? That seems for more consistent with divine power and divine love? But what about divine justice? Will not justice require a penalty, and an infinite one? Well; surely a penalty has been paid, and a penalty of infinite value. So we can see no difficulty on that ground.

But what about man's free will? Will he not persist in sin? Has he not been made a free agent? So if any reformation is forced upon him, would it be a real reformation? Besides, if he were reformed only externally, would he be fitted for a better world?

DIVINE POWER AND GRACE.

Well, though he is a free agent, we believe that divine love and power could turn him, without in the least destroying his freedom. We instanced the case of Saul. In a moment he was overpowered by divine love; the whole man was changed; yet he lost not a particle of his free will. So it is easy to believe that divine power and grace may be brought to bear on the very worst of mankind, with the result that while losing none of their free will, but using it to the full, they are recovered and redeemed. And it is easier to believe this when we realize that suffering will be a factor in the process of reformation. These, and many such considerations have been referred to with all candor. As we survey them we are forced to exclaim, "O, the depths of the riches, both of the Wisdom and Knowledge of God."

One practical word, my dear friend, in conclusion. It may be that this maze of argument only bewilders you. If so, then brush all argument aside, and take the plain Word of God. Take these words in Isaiah: "The Lord hath laid on Him the iniquity of us all." Surely, you can believe such a plain statement as that. And yet, even that statement may be too general for your case. Then take the words of Paul: "He loved me, and gave Himself for me." Ah; that is closer. Does not that bring the matter home to yourself? And surely, it is a very personal matter. Be sure of this, that what Paul said of himself is just as true of you. The Saviour loved you, and gave Himself for you. Believe that in your inmost soul, and it will transform your whole character and life. Think of Christ loving you personally, and giving Himself for you personally. Yes; for He was divine, and so in the infinite sweep of His thought He could fix His love on you individually, as though not another soul needed to be redeemed. If you dwell on that thought you will be filled with adoring wonder, and love, and praise.

We forecast such a salvation for the whole race, Christ will be satisfied yet: Oh, He will be satisfied! Let us anticipate the glorious day Love has conquered! The worst of mankind has been won. The last prodigal has come home. Christ is satisfied at last! Ah, He is more than satisfied! Listen! He is singing! Surely the great multitude that no man can number will hush their hallelujahs to hear Him singing! Yes, He is actually singing with joy over the recovery of lost souls. It was written of Him long ago, and the words are now fulfilled: "He will joy over thee with singing." Oh, won't we crown Him then! Won't we

"CROWN HIM—CROWN HIM—CROWN HIM—LORD OF ALL!"

THE END