Not only so, but we have the doctrine of a universal Atonement accepted and clearly expressed in the statement of doctrine proposed as a basis of union between the Presbyterian, the Methodist and the Congregational Churches in Canada, so the orthodox people have cut themselves quite loose from their ancient moorings. Here is a marvel indeed. Wedded to the Confession of Faith as the Presbyterian Church has been, at least in theory, that Confession is now ignored. Surely the truth is advancing.
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I am glad to see such an explicit statement of this great doctrine. I can only imagine that the compilers of the Canadian Hymn Book forgot for the time their technical theology, and adopted the expression of their hearts. For, despite all theology, universal Atonement is the faith of the people. Yes, and it is the faith of the preacher. Since I was a child I never heard a limited Atonement preached; but I have heard a universal Atonement preached hundreds of times; and no one raises a cry at want of orthodoxy.
I am glad, especially, that we have been delivered from the hardening effects of the narrower view. In earlier times there were theologians who almost gloated over the damnation of millions of our race. And they were damned—so these theologians thought—simply because they were not elected and Christ had not died for them. With the utmost equanimity orthodox divines contemplated their eternal torment. To such hardness can men be brought by a false view, and in the name of religion. So the position of Queen Mary was logical enough from that point of view. When she was asked if she thought it right to burn heretics, she said: "How can it be wrong for me to burn them for a few minutes, when God Almighty is going to burn them for ever?"
Speaking of the hardening influence of such views, it is a great joy to think that we shall not always be so callous as we are now. Deep down in our souls there is a susceptibility to tenderness that we do not generally suspect. Sometimes, from no cause that we can see, there breaks on our hearts a ripple of peace like a breath of perfume from some far off land of flowers, or a snatch of melody from some distant land of song.
I have the idea that one of the functions of sleep is to arouse this latent tenderness. At all events, we have sometimes a strange tenderness in sleep, of which we hardly seem capable in our waking hours. I remember one very vivid occasion of this kind. A man whom I had seen but twice—a very common man, with no special attraction—I dreamed of, and in my dream I loved him with the utmost intensity. When I suddenly awoke, and when I realized that in this life I should likely never see him again, it was almost agony. Many a time I have had such experiences in sleep; and I doubt not that so have others. Such experiences do seem to be forecasts of the tenderness that we shall yet have for every brother of the human race, when we come to our best. With such feelings, how could we bear the thought that any so dear to us are in everlasting torment?
It may be well to quote here a few passages of Scripture in which the doctrine of universal Atonement is stated with all clearness. It is stated again and again without any ambiguity that Christ died for all. It is said that "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." It is said that "He gave Himself a ransom for all," It is said that He "tasted death for every man." We read that "the Lord laid on Him the iniquity of us all."
These are but a few of many passages in which the great idea is set forth. Language could not be plainer. Jesus died for the sins of the whole race.
Now the question arises: Will He not find some way of redeeming every soul for which He died? Would He die for the world, and then permit any of the world to perish? Let us remember that He has ways and means of overcoming opposition without doing any violence to human freedom. We instanced the conversion of Saul of Tarsus to prove that point. What He did in that case He can do in others.