21 Edwards's works, vol. vii. p. 499.
meeting Judas, and when he saw his pangs and heard his stifled sobs, "Pitying, Messiah gazed, and had forgiven, But Justice her eternal bar opposed." 22
The instinctive sentiment is worthy of Jesus, but the deliberate thought is worthy of Calvin. Why is it so calmly assumed that God cannot pardon, and that therefore sinners must be given over to endless pains? By what proofs is so tremendous a conclusion supported? Is it not a gratuitous fiction of theologians? The exemplification of God's character and conduct given in the spirit, teachings, and deeds of Christ is full of a free mercy, an eager charity that rushes forward to forgive and embrace the sinful and wretched wanderers. He is a very different being whom the evangelist represents saying of Jesus, "This is my beloved Son, in whom I am well pleased," from Him whom Professor Park describes "drawing his sword on Calvary and smiting down his Son!"
Why may not pardon from unpurchased grace be vouchsafed as well after death as before? What moral conditions alter the case then? Ah! it is only the metaphysical theories of the theologians that have altered the case in their fancies and made it necessary for them to limit probation. The attributes of God are laws, his modes of action are the essentialities of his being, the same in all the worlds of boundless extension and all the ages of endless duration. How far some of the theologians have perverted the simplicity of the gospel, or rather how utterly they have strayed from it, may be seen when we remember that Christ said concerning little children, "Of such is the kingdom of heaven," and then compare with this declaration such a statement as this: "Reprobate infants are vipers of vengeance which Jehovah will hold over hell in the tongs of his wrath, till they writhe up and cast their venom in his face." We deliberately assert that no depraved, insane, pagan imagination ever conceived of a fiend malignant and horrible enough to be worthily compared with this Christian conception of God. Edwards repeatedly says, in his two sermons on the "Punishment of the Wicked" and "Sinners in the Hands of an Angry God," "You cannot stand an instant before an infuriated tiger even: what, then, will you do when God rushes against you in all his wrath?" Is this Christ's Father?
The God we worship is "the Father of lights, with whom there is neither variableness nor shadow of turning, from whom cometh down every good and every perfect gift." It is the Being referred to by the Savior when he said, in exultant trust and love, "I am not alone; for the Father is with me." It is the infinite One to whom the Psalmist says, "Though I make my bed in hell, behold, thou art there." If God is in hell, there must be mercy and hope there, some gleams of alleviation and promise there, surely; even as the Lutheran creed says that "early on Easter morning, before his resurrection, Christ showed himself to the damned in hell." If God is in hell, certainly it must be to soothe, to save. "Oh, no," says the popular theologian. Let us quote his words. "Why is God here? To keep the tortures of the damned freshly plied, and to see that no one ever escapes!" Can the climax of horror and
22 Lord, Christ in Hades.
blasphemy any further go? How much more reasonable, more moral and Christ like, to say, with one of the best authors of our time,
"What hell may be I know not: this I know: I cannot lose the presence of the Lord: One arm humility takes hold upon His dear Humanity; the other love Clasps his Divinity: so, where I go He goes; and better fire wall'd Hell with him Than golden gated Paradise without."
The irreconcilableness of the common doctrine of endless misery with any worthy idea of God is made clear by a process of reasoning whose premises are as undeniable as its logic is irrefragable and its conclusion consolatory. God is infinite justice and goodness. His purpose in the creation, therefore, must be the diffusion and triumph of holiness and blessedness. God is infinite wisdom and power. His design, therefore, must be fulfilled. Nothing can avail to thwart the ultimate realization of all his intentions. The rule of his omnipotent love pervades infinitude and eternity as a shining leash of law whereby he holds every child of his creation in ultimate connection with his throne, and will sooner or later bring even the worst soul to a returning curve from the career of its wildest orbit. In the realm and under the reign of a paternal and omnipotent God every being must be salvable. Remorse itself is a recoil which may fling the penitent into the lap of forgiving love. Any different thought appears narrow, cruel, heathen. The blackest fiend that glooms the midnight air of hell, bleached through the merciful purgation of sorrow and loyalty, may become a white angel and be drawn into heaven.
Lavater writes of himself, and the same is true of many a good man, "I embraced in my heart all that is called man, past, present, and future times and nations, the dead, the damned, even Satan. I presented them all to God with the warmest wishes that he would have mercy upon all." This is the true spirit of a good man. And is man better than his Maker? We will answer that question, and leave this head of the discussion, by presenting an Oriental apologue.