[5] In other antinomies of Scripture, e. g., Man's free will and God's foreknowledge, we have to take refuge in a similar belief.
III
HEAVEN
At last "I" has reached the goal. In that far future comes the glad finale of human history, the realization of the eternal thought in the mind of God from the beginning. As the unwritten play of a great dramatist lies in his mind before it is uttered or acted, with every problem solved and every contingency provided for—so we believe the whole extended drama lay in the Eternal Mind—the path of struggle and pain—the cross-currents of human will—the glorious conclusion of it all. Nothing was an after-thought. Now at last Christ "shall see of the travail of His soul and shall be satisfied." Aye—satisfied. It was worth the cost. Worth the Incarnation of the Eternal Son—worth the sorrow and the pain—worth being misunderstood and shamed and mocked and scourged and spitted on and crucified—this final satisfaction of His tender love. "Eye hath not seen nor ear heard nor hath it entered into the heart of man to conceive the things that God hath prepared. They shall hunger no more nor thirst any more, neither shall the sun light on them nor any burning heat, for the Lamb which is in the midst of the Throne shall shepherd them and lead them to eternal fountains of waters, and God shall wipe away every tear from their eyes. There shall be no more death—no mourning nor crying nor pain any more, for the former things—the old bad things—have passed away." That is the end of God's purpose for men. Surely it will be the wondering cry of the angels for ever, "Behold how He loved them!"
I. WHAT IS MEANT BY HEAVEN?
To us with our limited faculties Heaven is practically inconceivable. We have no experience that would help us to realize it. Even the inspired writers can but touch the thought vaguely in allegory and gorgeous vision, piling up images of earthly things precious and beautiful—thrones and crowns and gates of pearl and golden streets in the heavenly city "coming down from God prepared as a bride adorned for her husband."
The only clear thought we have about external things in Heaven is that "I" who lived here in an earthly body and in the Near Hereafter lived a spirit life "absent from the body"—shall in that Far Hereafter have a spiritual body analogous we suppose to the body "I" had on earth. Not the poor body, certainly, which rotted in the grave, "ashes to ashes, dust to dust" but a "glorified body," and yet it would seem having some strange mysterious connection with the earthly body. As the oak is the resurrection body of the acorn, and the lily of the ugly little bulb that decayed in the ground, "so also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body." That gives very little information but it gives some tangible idea to grasp. Beyond this there is no hold for imagination.
But as we saw in the earlier chapters on the Intermediate Life I am still "I," the same conscious self through the whole life of Earth. and Hades and Heaven, and therefore the real life, the inner life can still be understood. So when we enquire what can be known about the meaning of Heaven—at the very start I strike the key-note of the thoughts that follow, in the words of Christ Himself, "The Kingdom of God is within you." Heaven is a something within you rather than without you. Heaven means character rather than possessions. The Kingdom of God is not meat and drink, but Righteousness and Peace and Joy in the Holy Ghost.
That is the thought which I am trying to keep prominent all through this book. Hades life is dependent on character. Judgment is a sorting according to character. Heaven and Hell are tempers or conditions of character within us. They are not merely places to which God sends us arbitrarily. They are conditions which we make for ourselves. If God could send all men to Heaven, all men would be there. If God could keep all men from Hell, no one would be there. It is character that makes Heaven. It is character that makes Hell. They are states of mind that begin here, and are continued and developed there.
I have known men who were in Hell here—they told me so—men of brutal character, men in delirium tremens, who saw devils grinning at them from the bed. That if continued and developed would mean Hell there. I have known sweet, unselfish lives who are in Heaven here. That continued and developed would mean Heaven there. You know how one could be in Heaven here. Do you remember these wonderful words of our Lord, "No man hath ascended into Heaven, only the Son of Man who is in Heaven"? Not was, not shall be, but is always in Heaven, because always in unselfish love—always in accord and in communion with God. So, you see, a man carries the beginning of Heaven and Hell within him, according to the state of his own heart. A selfish, godless man cannot have any Heaven so long as he remains selfish and godless. For Heaven consists in forgetting self, and loving God and man with heart and soul.