forgiveness, neither in this
world, nor in that which is to come, and of that day when He who wept
over Jerusalem and prayed for His murderers and died for the world will
say unto them on His left hand, "Depart from Me, ye cursed, into the
eternal fire which is prepared for the devil and his angels." These are
_His_ words, and it is because they are His they make us tremble. He
_is_ "gentle Jesus, meek and mild"; that is why His sternness is so
terrible.

These things are not said in order to defend any particular theory of
future punishment--on that dread subject, indeed, the present writer has
no "theory" to defend; he frankly confesses himself an agnostic--but
rather to claim for the solemn fact of retribution a place in our minds
akin to that which it held in the teaching of our Lord. We need have no
further concern than to be loyal to Him. Does, then, such loyalty admit
of a belief in universal salvation? Is it open to us to assert that in
Christ the whole race is predestined to "glory, honour, and
immortality"? The "larger hope" of the universalist--

"that good shall fall
At last--far off--at last, to all,
And every winter change to spring"--

is, indeed, one to which no Christian heart can be a stranger; yearnings
such as these spring up within us unbidden and uncondemned. But when it
is definitely and positively asserted that "God has destined all men to
eternal glory, irrespective of their faith and conduct," "that no
antagonism to the Divine authority, no insensibility to the Divine love,
can prevent the eternal decree from being accomplished," we shall do
well to pause, and pause again. The old doctrine of an assured salvation
for an elect few we reject without hesitation. But, as Dr. Dale has
pointed out,[63] the difference between the old doctrine and the new is
merely an arithmetical, not a moral difference: where the old put
"some," the new puts "all"; and the moral objections which are valid
against the one are not less valid against the other also. I dare not
say to myself, and therefore I dare not say to others, that, let a man
live as he may, it yet shall be well with him in the end. The facts of
experience are against it; the words of Christ are against it. "The very
conception of human freedom involves the possibility of its permanent
misuse, of what our Lord Himself calls 'eternal sin.'" If a man can go
on successfully resisting Divine grace in this life, what reason have w