No Definite note of Warning—Preachers Afraid of Discipline—Divided as to Restoration or Extinction—Plea of Liberty—Liberalism of the Episcopal Church—Advance in Christian Unity—Dr. Edward White—Conditional Immortality—Endless Torment—If True Ought to Be Preached Morning, Noon and Night—Awful Penalty of Sin—Extinction—True Religion is Reasonable—Enlarged Conceptions.

There can hardly be a doubt that the church in general is in a state of transition on this question. The want of a definite note of warning, to which I have referred elsewhere, is an indication of it. Some preachers have not the conviction of eternal torment and do not speak of it. Others know very well that many of their hearers would resent any such declaration. But they do not preach Restoration. They are afraid, I suppose, that they might expose themselves to the discipline of the church. Some, I believe, would very quickly espouse the Restoration theory, if they were sure that they would escape all pains and penalities. Meantime they do not examine the doctrine, for I suspect they fear they would be convinced that it is true. I believe that most ministers of the Presbyterian and Methodist Churches occupy one or other of the positions I have indicated.

A few days ago I was speaking with a mature and scholarly man who occupies a prominent position in the Methodist Church. In our conversation we drifted into the subject of Restoration, and he freely avowed his faith in it; but he said that if such a thing were known, he would lose his position.

In the Presbyterian Church there is by no means a universal loyalty to the traditional doctrine of eternal torment. There was a notable indication of this some time ago. Somehow—I do not know how—the question of eternal punishment came up among Presbyterians in the United States. A great number of letters was addressed to "The Interior," of Chicago. Some of these endorsed the doctrine of Extinction, and the others of Restoration. So far as I can remember, none were in favor of eternal punishment. At the close, the Editor summed up in favor of extinction. But he was not indicted for heresy, nor any of his correspondents, so far as I am aware.

The whole affair showed very clearly that there is a tacit and wide repudiation of the doctrine of eternal torment. It also showed that the church is divided on the theories of restoration and extinction; while I presume that many would uphold the old doctrine of torment. I claim that this division of opinion is allowable. There ought to be, and I think that on the whole there is, Christian liberty on this topic. Some day the church may see eye to eye on these matters.

Especially do I honor the Episcopal Church for always having taken this more liberal ground. It is possible to hold the most diverse views on this point, and yet be in good standing in that communion. I lately spoke with an Episcopal clergyman who believes not only in the Restoration of the entire human race, but who believes that Satan himself will ultimately be restored. I know another Episcopal clergyman who is a confirmed and advanced spiritualist; yet he believes in Restoration; and he is a very able, devout, and godly man. Witness also Archdeacon Farrar's book on "Eternal Hope;" yet that man held his position in the church, and grew in public esteem till his dying day.

OPENING OF THE PULPITS.

And there was lately a remarkable expression of Christian charity on the part of the Episcopal Church in the United States. At a triennial convention of that body held at Richmond, there was passed a resolution opening the pulpits of the Episcopal Church to clergymen of other denominations. The resolution was then referred to the House of Bishops, which passed it by a vote that was practically unanimous.

This is a marvellous advance in Christian unity, and a tacit recognition of the secondary nature of many questions that were once thought to be of primary importance. Amongst other topics, there may well be a difference of opinion on matters pertaining to the next life.

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And I believe that the Methodist Church is really, though not avowedly, in a state of transition on the same point. I was speaking a short time ago with a noted official of that church, and one that has a wide and intimate acquaintance with the views of his brethern. He said to me, very candidly, that the ministers of the Methodist Church do not believe in eternal punishment; and he said this with such an air of satisfaction that I concluded that he himself took that position.

As for the Congregational Church, it makes no pretense of exacting such a view on the part of its ministers. Some of its ministers and members uphold that theory; but there is perfect liberty of opinion. I know that many of their ministers believe in Conditional Immortality. Dr. Edward White, of England, the apostle of that doctrine, was a highly respected minister of that church.

I think I am right in saying that there is no Universalist Church in
England. There Universalism is no barrier to membership in the
Congregational Church.

At all events, in either of the four churches named, there is little or no preaching of eternal torment. That is the outstanding fact. We can account for the fact only on the supposition that the doctrine is not believed. If it were really believed it would certainly be preached. If it is true it ought to be preached, morning, noon and night. One cannot conceive of believing in hell fire as the doom of sinners, and not warning men of it, even with the earnestness of frenzy.

THERE IS NO WARNING.

And here I would notice the great loss we sustain in having no emphatic note of warning. It used to be the custom of warning men of hell fire; but now there is no warning, except the very general and vague warning of wrath to come, which has really little meaning. We do not say in what it consists; therefore the vague statement has but slight significance. To this may be attributed much of the comfort and carelessness of sinners. Many there are, even of regular church goers, who hear nothing on these matters but what they hear from the pulpit; and from that they hear practically nothing. How much better it would be if they could be warned very definitely of coming suffering, if they are not now delivered from their sins. So long as there is sin there will be suffering. I am convinced that the nerve of the preacher's message is often cut by this want of a definite note of warning.

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Let it be clearly noted that punishment is a large factor in the theory of Restoration. Let no one suppose that the transition from sin to holiness is an easy matter under any circumstances. There are multitudes of men that go out of life so utterly wicked that they must suffer terribly, and perhaps suffer long, before they are reformed. At least we may suppose such to be the rule. There may be exceptions, like that of Saul, to which we shall refer later. Sin unforgiven will pursue a man into the next life, and exact a fearful penalty. The prodigal must eat of the husks before he comes back to the Father.

A VITAL PHASE.

Here, then, is the point of agreement. Suffering is entailed by Sin. Whatever view we espouse, that fact remains. It was mainly to emphasize that fact that we entered on this discussion. It is one phase of the agreement, and a vital one, between the Christian churches. While there is much diversity of view as to the mode and the object and the duration of suffering, there is a broad basis of agreement as to the fact.

Not only, therefore, does the doctrine of eternal punishment recognize suffering as the effect of sin, but so does the doctrine of extinction. To be eternally put out of being, and so precluded forever from eternal happiness, is punishment beyond the power of the mind to conceive. As we cannot conceive of the felicity of eternal joy, so we cannot conceive of the loss of it.

It is a matter of no great moment to others how I myself stand on this great question, except for the reasons which I think support it. I am by no means dogmatic on the subject, for the reason, as stated before, that revelation does not seem to give a clear and direct deliverance on it. But I do think that there are much clearer and more emphatic Scriptural statements in favor of the doctrine of Restoration than any of the alternate theories.

I think, moreover, that reason is clearly in favor of it, so far as reason will carry us. And I believe what an eminent minister said lately: "We ought to make our faith reasonable to reasonable minds."

The fact is, that all true religion is reasonable, and we would see it to be so if we could see the truth in all its relations. But our views are limited; that is the trouble. Hence there are many topics that we shall not fully understand in this life; but "when that which is perfect is come, then that which is in part shall be done away."

It will be seen also that details are not only unrevealed but also that they could not possibly be revealed. The main fact only can be the subject of investigation. Faith can wait for the revelation of the mode and the time.

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I see that our friends of the Watch Tower are predicting a time of trouble such as the world has never seen; and it is to begin, they say, in about seven years. On the contrary, in an article just to hand, there is a most optimistic outlook for the uplift of society. The writer says: "It is but little more than a century ago that the church awoke to the fulness of the truth that God would have all men to be saved, and come to the knowledge of the truth." Then he goes on to forecast the reign of kindness, and good will and righteousness.

I make the quotation to show how easily, yet with what limitations, we fall into the generally expressed view that God "would have all men to be saved," while really ignoring the fact. For the writer evidently refers to the time when the church awoke to the necessity of missions; and he evidently thinks that our feeble efforts in that direction prove in a general way that God "would have all men to be saved." He takes no note of the millions and millions that have passed away without so much as hearing the joyful sound. And he is equally oblivious to the fact that millions who are living now, and other millions yet to come, will never hear the Gospel in this life. Are not these some of the "all men" whom God would save? Does it matter to Him whether they are in this world or the next? Has any one of them gone beyond the sphere of His love? We must enlarge our conception of God's own words and thoughts; they are as high as heaven is high above the earth.

I have just received a circular from a pastor of a certain congregation. It is an appeal on behalf of missions. It asks if this scheme of the church is a failure; and if not, why it is not supported. Then it goes on to say that the churches have been assessed in certain amounts, and that this particular church is far behind in raising its share. Each member is then urged to pay up.

But not a word of incentive is given. We are not told what the heathen are to be saved from, or what they are to be saved to. Surely we would like to know if they are going straight to everlasting fire if they are not converted. That is the doctrine of the church; but it does not seem expedient to express it. Why? Because it is not believed. If it were believed would there not be plenty of funds to carry the gospel to the ends of the earth? So we hang on in theory to the doctrine of eternal torment; but we do not dare, nor are we inclined, to express it. Surely it is time for a change; yes, a change to honesty and candor. If we are undecided, let us say so; the truth will prevail in due time. It is "to the upright there ariseth light in the darkness."

Nor, as I have said, does the circular give a hint or hope of what the heathen are to be saved to. There is no suggestion of "glory, honor, and immortality." Is not this altogether too vague a way of extorting money? But let it be made clear that by our efforts the worst of the heathen will be put in the way of salvation, and in many cases of possession of it, and I think there would be no lack of funds. Let it be shown that whatever there is of future suffering is on account of sin, and that it is a divine preparation for eternal joy, and the most hardened and selfish will have a worthy appeal to their liberality.

For notwithstanding all hardness and selfishness, there is deep down in the human heart a feeling of wonderful kindness for our own kith and kin. Witness the heroic efforts that are willingly made to save a fellow creature from danger or death. See the agony that is endured by the most selfish when every effort seems fruitless. Yes; we see this very plainly in the case of temporal danger or death. Would not we see the same solicitude multiplied a thousand fold if it were realized that the issues involved are eternal?

When we get to that point where these great issues can be presented as real facts, and not merely as half believed theories, I believe there would be no difficulty in raising funds for missions. And surely, it will not then be a matter of assessment, but of free will. May the glorious day be hastened!