* * * The declaration that the Deity is “the sole Operant” (Religious Musings) is indeed far too bold; may easily be misconstrued into Spinozism; and, therefore, though it is susceptible of a pious and justifiable interpretation, I should by no means now use such a phrase. I was very young when I wrote that poem, and my religious feelings were more settled than my theological notions.[8]
As to eternal punishments, I can only say, that there are many passages in Scripture, and these not metaphorical, which declare that all flesh shall be finally saved; that the word aionios is indeed used sometimes when eternity must be meant, but so is the word “Ancient of Days,” yet it would be strange reasoning to affirm, that therefore, the word ancient must always mean eternal. The literal meaning of aionios is, “through ages;” that is indefinite; beyond the power of imagination to bound. But as to the effects of such a doctrine, I say, First,—that it would be more pious to assert nothing concerning it, one way or the other.
Ezra says well, “My Son, meditate on the rewards of the righteous, and examine not over-curiously into the fate of the wicked.”(This apocryphal Ezra is supposed to have been written by some Christian in the first age of Christianity.) Second,—that however the doctrine is now broached, and publicly preached by a large and increasing sect, it is no longer possible to conceal it from such persons as would be likely to read and understand the Religious Musings. Third.—That if the offers of eternal blessedness; if the love of God; if gratitude; if the fear of punishment, unknown indeed as to its kind and duration, but declared to be unimaginably great; if the possibility, nay, the probability, that this punishment may be followed by annihilation, not final happiness, cannot divert men from wickedness to virtue; I fear there will be no charm in the word Eternal.
Fourth, that it is a certain fact, that scarcely any believe eternal punishment practically with relation to themselves. They all hope in God’s mercy, till they make it a presumptuous watch-word for religious indifference. And this, because there is no medium in their faith, between blessedness and misery,—infinite in degree and duration; which latter they do not practically, and with their whole hearts, believe. It is opposite to their clearest views of the divine attributes; for God cannot be vindictive, neither therefore can his punishments be founded on a vindictive principle. They must be, either for amendment, or warning for others; but eternal punishment precludes the idea of amendment, and its infliction, after the day of judgment, when all not so punished shall be divinely secured from the possibility of falling, renders the notion of warning to others inapplicable.
The Catholics are far more afraid of, and incomparably more influenced in their conduct by, the doctrine of purgatory, than Protestants by that of hell! That the Catholics practise more superstitions than morals, is the effect of other doctrines.—Supererogation; invocation of saints; power of relics, etc., etc., and not of Purgatory, which can only act as a general motive, to what must depend on other causes.
Fifth, and lastly.—It is a perilous state in which a Christian stands, if he has gotten no further than to avoid evil from the fear of hell! This is no part of the Christian religion, but a preparatory awakening of the soul: a means of dispersing those gross films which render the eye of the spirit incapable of any religion, much less of such a faith as that of the love of Christ.
The fear of the Lord is the beginning of wisdom, but perfect love shutteth out fear. It is sufficient for the utmost fervour of gratitude that we are saved from punishments, too great to be conceived; but our salvation is surely not complete, till by the illumination from above, we are made to know “the exceeding sinfulness of sin,” and that horribleness in its nature, which, while it involves all these frightful consequences, is yet, of itself more affrightful to a regenerated soul than those consequences. To him who but for a moment felt the influence of God’s presence, the thought of eternal exclusion from the sense of that presence, would be the worst hell his imagination could conceive.
N.B. I admit of no right, no claim of a creature on its Creator. I speak only of hopes and of faith deduced from inevitable reason, the gift of the Creator; from his acknowledged attributes. Above all, immortality is a free gift, which we neither do, nor can deserve. * * *
S. T. C.