In some respects of the case it is even worse. Here we will say, is a man who throughout his life has made every effort to realize in his living the lofty ideal of possessing "clean hands and a pure heart;" who entertains only aspirations that are noble, and performs deeds only that are honorable; who in the relationships of life, as son, brother, husband, father and citizen, discharges with reasonable fidelity, all his duties in these relations, and, as nearly as a man can while under the effects of the fall, and pestered with human inclinations to perversity, leads what is recognized as a virtuous life. Yet, if not of the elect, this man is doomed eternally, and his struggling for the attainment of his lofty ideals and his noble life, avail him nothing in the way of warding off damnation; because, forsooth, he is not of the elect, and hence must perish everlastingly.
The questions here being considered were once presented to Dr. Francis L. Patten, president of Princeton university, and a stalwart Presbyterian defender of the creed, in a rather unique, not to say personal manner, by a correspondent of one of our great eastern journals, and as it helps one to get a view of the doctrines here considered from close range, I quote it:
Interviewer: "But if it would be unjust to take an infant from the world and resign it to everlasting torture, is it not equally unjust that those of us who have lived and suffered and struggled with life's battles should be eternally doomed because we happen not to be among the elect? Is it fair or just, or consistent, with the workings of a religion built upon a foundation of eternal love, that some of us shall be born into the world under a spiritual ban, compelled to go through the battle, with the certainty of no reward for honors or efforts, predestined for hell, as the elect, for no effort or worth of their own, are predestined for heaven? That is the doctrine of election, is it not?"
"That is the doctrine of election," repeated Dr. Patten. "And you believe it?"
"I do," was the prompt response, "wholly and unreservedly."
"And you think it just?"
"I think it is not for me to pass judgment upon the working of God."
Is that a fair answer, or artful dodging?
Again the interviewer asked:
"Do you believe there may be near and dear ones of yours, reaching out, perhaps, for all that is noblest and best in life, struggling each day to gain the mastery over self, striving to attain purity of purpose to conquer weakness and inferior motives, who, when it is all over and the battle has been won, and won hard, will be cast into everlasting torment because they weren't lucky enough to be elected before they were born?"
"I have never had the question brought before me in that way," Dr. Patten replied evasively. "But it is before you now," I persisted. "Well," replied the doctor, slowly, "I should say that any one who could strive so hard after the good must be one of the elect." "The extracts from the Confession of Faith dispose of that theory," I said. 'Good works do not avail unless one has been chosen.'"
That sounds very like the reasoning of Jonathan Edwards on the subject of infant damnation and baptism, when he said that an infant, if one of the elect, would have the opportunity for baptism; and that while all infants who were baptized would not be saved, all who were not baptized were damned, as they could not have been of the elect!
But, as I remarked awhile ago, no one can begin to appreciate the abomination of these creeds, these doctrines, until he has some conception of what is meant by orthodox damnation. Now here is a picture of God's wrath and vengeance upon men. It is a passage,—a noted one—taken from the works of the Rev. Dr. Jonathan Edwards, and he is addressing himself to sinners. Now, I cannot help but believe that though men are sinners—notwithstanding that fact—I cannot help but believe that God still has some compassion in his heart for his children, sinners though they be. Indeed, if that be not true, then it seems to me despair must settle down like a black pall upon humanity; for if God loves only those who have remained without sin, how very few of his children he loves! While God cannot look upon sin with the least degree of allowance, I believe that he can have and does have infinite compassion for the sinner. He will never call your sin "righteousness." He will never compound a sin and say that it is less than it is. Always and everywhere God's law will stand pronounced against sin; but while he stands thus committed irrevocably against sin in all its forms, I believe that his heart goes out in compassion to men who sin, and he will save them from their sins as soon as they repent. When they repent he will forgive, and you will find, my friends, that the forgiveness of God is effective; it is worth something. It will blot out the sin, and cause it to be no more held against one who has repented. But now to this description of damnation by Edwards, who as I think gives quite a contrary view of God from that I have been presenting:
"The God that holds you over the pit of hell, much as one holds a spider or some loathsome insect over the fire, abhors you, and is dreadfully provoked. * * * You are ten thousand times more abominable in his eyes than the most hateful, venomous serpent is in ours. * * * You hang by a slender thread, with the flames of divine wrath flashing about it. * * * If you cry to God to pity you, he will be so far from pitying you in your doleful case that he will only tread you under foot. * * * He will crush out your blood and make it fly, and it shall be sprinkled on his garments so as to stain all his raiment."
What think you of this picture of God, who is supposed to be a God of infinite compassion, youth of Israel? Was it not about time, since these conceptions here set forth by Edwards sprang from the creeds of men—was it not about time when such beliefs prevailed, that some messenger should come from heaven declaring that such creeds are an abomination in the sight of God?