WHAT BECOMES OF THE HEATHEN?
But what is the basis of all missionary enterprise? I have said that it is the command of Christ. It is not necessary to believe that the heathen who do not hear the Gospel are lost. There were certainly some heathens who were not far from the kingdom of God. The possibility of men being raised to such a high spiritual level, even without the Gospel, gives us a hint of the ways and means that God can use for the ultimate salvation of the heathen world.
And it is to be noted that Christ made no special appeal to us in order to evoke our enthusiasm for the heathen. He gave no hint that there is but the one alternative of damnation if they do not receive and accept the Gospel. He had evidently no morbid hysteria on that ground. He simply gave the command; and that ought to be sufficient. He knows what possibilities of grace are in reserve; but that was not the time nor the place to speak of them.
Besides, if we could realize that every heathen who does not hear and accept the Gospel is doomed to eternal fire, the thought would drive us to frenzy. We cannot bear the thought of a person, though he were an enemy, being even burned to death. In such a case, there would be a crowd of ardent sympathizers, though it were known that their sympathy would be unavailing. Failing all relief, there would be sighs, and groans, and prayers on every hand. It is not possible to witness unmoved such a scene of suffering. And it lasts but a short time. But the supposed case of the heathen is endless agony; and it does not move us. The only conclusion is that it is not really believed. We may think we believe it; we may count it orthodox to believe it; but if we did really believe it, it would drive us to insanity.
A QUASI ENTHUSIASM.
Therefore any argument drawn from the supposed damnation of the heathen is unreal. We may stir up a quasi enthusiasm; we may be moved for the time; but we are not by any means moved to the level of the fate which we deplore. If we really believed it, as so many profess, we would spend our last dollar, and make all but superhuman efforts, to take the Gospel to the heathen. But instead of that, we are content to hear at long intervals a few points of information from the minister, take up a collection for Foreign Missions, to which perhaps we contribute a few cents or dollars, and then dismiss the whole matter from our minds.
Some time ago I was present at a ministers' Monday morning meeting. A brother read a paper on Foreign Missions. He and his congregation are noted for their enthusiasm and liberality in that sphere. When he was making his plea for increased liberality and enterprise, he pictured the heathen dropping into eternal torment one by one—I think at the average rate of one every minute. When he had done there was a period of profound silence on the part of the brethren who were present. I saw that many of them were confused. They could not in their hearts endorse the brother's argument; and it would be unorthodox to contravene it.
COULD NOT REST IN THEIR BEDS.
It will thus be seen that the church is in a very unsettled position on this question. Good men are trying to believe what in their hearts they repudiate. They think it a sign of soundness in the faith to believe in the doctrine of eternal torment. If they really believed it they could not rest in their beds at night, nor follow their usual avocations by day. But happily they do not really believe it.
Thus the theory of eternal torment has this everlasting drawback that men will not believe it. It may be, and has been, accounted the orthodox view; and men may try to believe it, but as a matter of fact they do not. To think that a person will suffer forever, and ever, is beyond actual belief. Just think for a while of torment without end. Lengthen out the time in your imagination, and when you have reached the utmost stretch of imagination, then think that eternity is only beginning, and that through eternal cycles of aeons it will go on forever and ever, and ever.