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THE DOOM 
 
 OF THE 
 
 MAJORITY oh MANKIND. 
 
 BY 
 
 SAMUEL J. BARROWS. 
 
 
 BOSTON: 
 
 AMERICAN UNITARIAN ASSOCIATION. 
 
 1891. 
 
^3f 
 
 Copyright, 188S, 
 By American Unitarian Association. 
 
 University Press: 
 John Wilson and Son, Cambridge. 
 
/ 
 
 PREFACE, 
 
 The great discussions in theology, both in England 
 and America, during the last few years, have turned 
 mainly upon two points. The first of these is the 
 relation of humanity to the Future Life. In England 
 the discussion on this subject was powerfully stim- 
 ulated by Canon Farrar's book, " Eternal Hope." In 
 America the debate, rekindled by this book, received 
 a new direction and an independent impulse from the 
 so-called Andover Controversy ; one result of which 
 was that an Orthodox clergyman, called to a profes- 
 sorship by the Trustees of that institution, was denied 
 confirmation by the Board of Visitors, because of his 
 charitable speculations on this subject. Candidates for 
 ordination were afterwards excluded from Orthodox 
 pulpits for the same reason. A conspicuous feature 
 in this discussion has related to the destiny of those — 
 involving the great majority of the race — who have 
 no opportunity in this life to accept or even to become 
 acquainted with the Orthodox theory of salvation. 
 With this question before it, the American Board, at 
 its last annual missionary meeting at Portland, refused 
 to concede that the heathen might have a probation 
 after death, and reafiirmed the motive for missionary 
 work to be the necessity of saving them from an end- 
 less hell. 
 
IV PREFACE. 
 
 The second great subject of theological discussion 
 has been the scientific criticism of the Bible. The 
 influence of Dutch and German criticism has pene- 
 trated to the very centre of Calvinistic strongholds. 
 
 These two theological questions are much more 
 closely related than they seem to be at first. The 
 Orthodox estimate of the Bible as an infallible book 
 has had much to do in determining what view shall 
 be taken of the future destiny of the race. It was a 
 deep conviction of the close relationship of these two 
 questions which led Rev. George E. Ellis, D.D., of 
 Boston, to affirm in a public address, that before 
 Orthodoxy could revise its creeds, it must revise its 
 estimate of the Bible. In the prolonged discussion 
 which this paper awakened, an incidental statement 
 of Dr. Ellis, that certain Scripture texts " are alleged 
 as certifying that the vast majority of the human race 
 are to be victims of endless woe," was challenged by 
 an Orthodox clergyman, Rev. J. L. Withrow, D.D., of 
 Park Street Church, Boston, who characterized it as 
 an absolute and abominable misrepresentation of Or- 
 thodoxy. As editor of the " Christian Register," the 
 writer replied at length in the columns of that paper, 
 aiming to fix upon Orthodoxy the responsibility of 
 teaching this doctrine of the doom of the majority of 
 mankind. 
 
 This debate, and the questions that grew out of it, 
 have furnished the material for this book. In the first 
 three chapters the evidence presented in the original 
 article has been largely augmented, especially with 
 reference to modern authorities. In the fourth chap- 
 ter important admissions and criticisms of Evangelical 
 writers are presented concerning the moral difficulties 
 
PREFACE. V 
 
 of this doctrine. Attempted mitigations, and features 
 which are still unrelieved by these palliations, are 
 considered in succeeding chapters ; while in a final 
 chapter attention is invited to what seems to us a 
 more promising and, indeed, the only adequate 
 solution. 
 
 Two things have become evident in this discussion. 
 First, that Orthodoxy is not wholly ready to revise 
 its belief ; and secondly, that its beliefs are constantly 
 suffering revision without its consent. The tenacity, 
 painfully apparent, with which Orthodox bodies hold 
 to ancient standards and traditional interpretations 
 of Scripture, has not prevented the action of other 
 solvents. The old creeds cannot be exposed to the 
 atmosphere of to-day without disintegration. The 
 progress of science, philosophy, and ethics has ren- 
 dered progress in theology imperative. It has also 
 become evident to an increasing minority of Christians 
 that Orthodoxy must revise its teachings. But no revis- 
 ion will satisfy the demands of an enlightened liberal 
 thought and sentiment, which does not reconsider and 
 restate the relations of God to human destiny, and 
 reafl&rm, with clarion voice, the great truth that " in 
 every nation he that feareth God and worketh right- 
 eousness is accepted with him," and that "as many 
 as are led by the spirit of God, these are the sons of 
 God." 
 
 No apology is needed for any warmth and earnest- 
 ness in dealing with a dogma so distressing to the 
 feelings, so alien to the moral sense, as the Doom 
 of the Majority of Mankind ; but earnestness and 
 warmth are not inconsistent, we trust, with kindly 
 feeling and fairness of statement. In exposing the 
 
VI PREFACE. 
 
 errors of Orthodoxy, we are not ungrateful for its 
 truths. 
 
 No better proof of the timeliness of this volume 
 can be given than that Orthodoxy is earnestly seeking 
 for a solution of the problems of which it treats. That 
 solution may not be reached in the present discussion, 
 but its attainment is only postponed. Fundamental 
 questions in ethics or religion are not decided finally 
 until they are decided rightly. They may be evaded 
 or deferred ; but they will reappear, and knock at the 
 door of the reason and the conscience till by their 
 importunity they command a hearing. The disposi- 
 tion of Evangelical Christians to grapple anew with 
 these old questions is a grateful sign. 
 
 There is a liberal spirit working through all the 
 sects to-day. No sect has any monopoly of it, and 
 none can escape its influence. It is not merely pull- 
 ing down, but it is building " with a sure and ample 
 base," upon broader and deeper foundations. We 
 hail with joy every conquest that it makes. Let the 
 liberal elements in every branch of the Christian 
 Church join hands for the consummation of this con- 
 structive work. What are differences in polity, ritual, 
 and denominational traditions, compared with the 
 work of purifying Christianity from its corruptions, 
 developing its best ideals, and making it truly repre- 
 sentative of universal religion ? 
 
 Boston, May, 1883. 
 
CONTENTS. 
 
 PAGS 
 
 Pbepacb iii 
 
 I. The Damnation of the Majority taught 
 BY Evangelical Christians as a Scrip- 
 ture Doctrine 5 
 
 II. The Damnation of the Majority taught 
 
 BY Evangelical Creeds 25 
 
 III. This Doctrine still taught by Evangel- 
 
 ical Denominations 49 
 
 IV. Admissions and Criticisms 67 
 
 V. Attempted Mitigations 95 
 
 VI. Unmitigated Features 113 
 
 VII. The Solution 130 
 

 OM 
 
 OF THE 
 
 MAJORITY OF MANKIND. 
 
 " Dark and Awful : " such are the words with which 
 an eminent professor in an Evangelical Theological Semi- 
 nary (Rev. W. G. T. Shedd, D.D., of Union Theological 
 Seminaiy, New York) describes the doctrine that he 
 teaches to his pupils, and proclaims from~ the pulpit as 
 the great motive for missionary effort. What is this 
 "dark and awful" doctrine? It is that ''millions upon 
 millions " ^ of a " miserable and infatuated race," involv- 
 ing the vast majority of mankind, are doomed to ever- 
 lasting woe. 
 
 Were this merely the personal opinion of the man who 
 teaches it, we should hardly think it necessary to consider 
 it, notwithstanding the respect we entertain for this emi- 
 nent writer and scholar. If it were the opinion of a few 
 individuals only, or if it were a doctrine antiquated and 
 obsolete, we should not arraign it in this paper. But it is 
 a view which has been and is still extensively held within 
 the limits of what is known as Evangelical Christianity. 
 It is a doctrine upon which a whole system of theology 
 has been built, and upon which it still rests. 
 
 1 The GuUt of the Pagan, New York, 1864, p. 23. 
 
4 THE DOOM OF THE 
 
 Three hundred years ago John Calvin, in describing 
 his doctrine, used words similar to those of Dr. Sbedd; 
 "It is a dreadful decree, I confess." Decretum quidem 
 horrible, fateor. And yet this dreadful decree has been, 
 and still is, proclaimed as a part of the glad tidings which 
 Jesus Christ brought into the world ! 
 
 At the present day there are many who, while admitting 
 the premises upon which the doctrine is founded, shrink 
 from the conclusions to which it inevitably leads. They 
 would gladly relieve Orthodoxy from the charge of having 
 believed and taught that "the vast majority of the human 
 race are to be the victims of endless woe." They cannot 
 feel more deeply than we do the reproach of such a doc- 
 trine. We welcome any argument or any confession 
 which shall remove this stigma from the name of Christi- 
 anity. But such argument or confession must be true to 
 the facts. Orthodoxy cannot be relieved from its respon- 
 sibility for this doctrine by the plea that it has never 
 authoritatively taught it. 
 
 Rev. J. L. Withrow, D.D., pastor of Park Street Church, 
 Boston, is amazed that men should so "absolutely and 
 abominably misrepresent the Evangelical belief concerning 
 the number of the saved and lost." ^ When a prominent 
 Orthodox minister feels called upon to deny that he per- 
 sonally believes that the vast majority of the human race 
 are to be victims of endless woe, we are conscious of in- 
 creased respect for his opinions and his courage in 
 declaring them; but when it is flatly denied that it is a 
 doctrine of the system of Orthodoxy which he represents, 
 the negation demands consideration. 
 
 In the following pages we respectfully present some 
 competent evidence upon the subject, — not so much that 
 we may fix the shame and disgrace of the doctrine upon 
 Evangelical Christians, as that we may have some ground 
 for urging them to remove it. The best argument we can 
 
 1 Christian Register, December 14, 1882; and January 4, 1883. 
 
MAJORITY OF MANKIND. 
 
 present against this dismal doctrine is to let those who 
 hold it state it for themselves. The evidence we offer 
 covers the following points : — 
 
 I. Evangelical Christians have taught this as a Scrip- 
 ture doctrine. 
 
 II. It is taught by Evangelical Creeds. 
 III. It is still taught by Evangelical Denominations. 
 
 We purpose to take these points in the order in which 
 they are given, and consider them in detail. 
 
 I. 
 
 The Damnation op the Majority of Mankind has 
 been taught by evangelical christians as a 
 Doctrine of the Scriptures. 
 
 When it is asked, "Do the Scriptures teach this doc- 
 trine ? " we answer, With any fair, reasonable, scholarly 
 interpretation, they do not. But we do assert, without 
 fear of successful contradiction, that Orthodoxy has in^ 
 fused its interpretation into the /Scriptures, and has 
 constantly appealed to them in support of this doctrine. 
 
 The texts which are adduced in its support are very 
 numerous, and the men who have presented them have 
 been as numerous as the texts. They have not been con- 
 fined to any one age. In his book, " Mercy and Judg- 
 ment," which followed the storm created by " Eternal 
 Hope," Canon Farrar has gone into this general question 
 in much detail. As a result of his examination he says ; 
 *^ I assert and shall prove that the Christian writings of 
 every age abound in assertions that the few only will be 
 savedr Canon Farrar proves his assertion by referring 
 to the opinions of the Church Fathers. Rev. F. N. Oxen- 
 ham, in his book, " What is the Truth as to Everlasting 
 Punishment ? " also in reply to Dr. Pusey, has effectually 
 appealed to the same sources. Some of these quotations 
 
6 THE DOOM OF THE 
 
 show from what a small tincture of Scripture, diluted 
 with a great deal of individual speculation, the doctrine 
 was compounded. They are sufficient to confirm Mr. 
 Oxenham in his conclusion that "the dominant teaching 
 of all sorts of theologians since the Reformation, both 
 Catholic and Protestant (with no doubt a remarkable 
 exception here and there), until the last few years, has 
 declared unhesitatingly this doctrine as a certain and 
 terrible truth revealed to us by God." (p. 31.) ^ 
 
 ST. CHRYSOSTOM. 
 
 St. Chrysostom, in his Twenty-fourth Homily on the 
 Acts, preaching at Antioch, said : — 
 
 *' How many, think you, are there in our city who will be 
 saved ? It is a terrible truth which I am about to utter, but 
 yet I will utter it. Among so many thousands, a hundred can- 
 not be found who will be saved, and even about them I doubt.'* 
 {0pp. ed. Montfaucon, ix. 198 [214], b.) 
 
 ST. AUGUSTINE. 
 
 **Not all, nor even a majority, are saved" (^Enchiridion, cap. 
 24, al. 97. 0pp. vi. 231 [395], ed. Bened.) 
 
 "They [the saved] are indeed many, if regarded by them- 
 selves, hut they are few in comparison ivith the far larger number of 
 those who shall be punished with the devil." (Contra Cresco- 
 nium,, lib. iv. cap. 63, al. 53. 0pp. ix. 514 [785], ed. Bened.) 
 
 GREGORY THE GREAT. 
 
 " Many come to (the knowledge of) the faith, but few are led 
 on to enter the heavenly kingdom.^^ (In Evang. Horn. xix. c. 5. 
 0pp. i. 1513, ed. Bened.) 
 
 ST. THOMAS AQUINAS. 
 
 St. Thomas Aquinas, commenting on 2 Pet, i. 10, says: — 
 "For now it is a secret who are elect and who are repro- 
 bates, since both are now together ; and many, who now are 
 
i/ 
 
 MAJORITY OF MANKIND. 7 
 
 living well, are nevertheless reprobates, and many, who now 
 are evil-livers, are nevertheless elect. But in the Day of Judg- 
 ment, when God will winnow and purge his floor, it will then 
 be evident who are elect and who are reprobates ; and that the ^, 
 elect are few and the reprobates many, since much shall be found f 
 of chaff and little of wheat." (See Oxenham, p. 150.) 
 
 CORNELIUS X LAPIDE. 
 
 Writing on the "greatt multitude which no man could 
 number" (Rev. vii. 9), Cornelius a Lapide, the eminent 
 commentator, says : — 
 
 '* From what has been said, we may estimate that in the end 
 of the world the total number of all the saints and elect, who 
 have ever lived anywhere in any age, will make up some hundred 
 millions. The number of the reprobate will, however, be far 
 greater, which will come to not only hundreds but even thou- 
 sands of millions. For often out of a thousand men, — nay, even 
 out of ten thousand, — scarcely one is saved." 
 
 Cornelius says elsewhere that " a crowd of men sink 
 daily to Tartarus as thick as the falling snowflakes." 
 (Num. xiv. 30.) 
 
 GIULIO CESARE RECUPITO. 
 
 Recupito was the author of a curious book, " De Num- 
 ero Praedestinatorum et Reproborum," Paris, 1664. We 
 have never had access to it ; but Canon Farrar found a 
 copy in the Archbishops' Library at Lambeth, and thus 
 describes it : — 
 
 ** In the first chapter he argues that the number of the elect 
 is fixed and definite. In the second he quotes the view of those 
 who held that the number of the lost did not exceed that of the 
 saved. He does not stop to argue the question generally. He 
 at once assumes, as an axiom, that for six thousand years none 
 but Jews could have been saved, and that now none could be 
 possibly saved outside the pale of the Church ; so that countless 
 millions of Mohammedans, Gentiles, and heretics are calmly 
 disposed of with the oracular remark that ' their damnation is 
 certain.* 
 
( 
 
 8 THE DOOM OF THE 
 
 " He next adduces the opinion of the Fathers, and quotes in 
 his favor St. Chrysostom, St. Ambrose, St. Augustine, and St. 
 Gregory. Then he tells us from the Abbot Nilus, a revelation 
 to St. Simeon Stylites that scarcely one soul was saved out of ten 
 thousand, and the vision of a bishop, referred to by Trithemius 
 in his ' Chronicon,' about a.d. 1160, in which a hermit appeared 
 to him, and said that at the hour of his death three thousand 
 others had died, and that the only one saved among them was 
 St. Bernard of Clairvaux, and three who went to purgatory. 
 He further adduces another vision of a preacher who says that 
 sixty thousand stood with him before God's bar, and all except 
 three were condemned to hell ; and yet another of a Parisian 
 master who appeared to his bishop, announcing that he had 
 been damned, and added that ' so many souls were daily thrust 
 down to hell that he could scarcely believe there were so many 
 men in the world.' Indeed, he asked if the world still existed. 
 For he had seen so many tumbling into the abyss that he thought 
 that none could remain alive." 
 
 Dr. Lewis Du-Moulin was Professor of History at 
 Oxford. We have before us his little work, found in 
 Harvard College Library, and bearing the following 
 title : — 
 
 *' Moral Reflections upon the Number of the Elect, Proving 
 plainly from Scripture Evidence, etc., That not One in a Hun- 
 dred Thousand (nay probably not One in a Million), from Adam 
 down to our Times, shall be Saved. By Dr. Lewis Du-Moulin, 
 Late Histoiy Professor of Oxford. London : Printed for 
 Richard Janetvay, in Queens-Head Alley, in Pater-Noster-Row, 
 MDCLXXX." 
 
 The doctrine of this book may be inferred from the 
 title ; but we quote some interesting passages : — 
 
 *' Some, who are but few in Number, as C(Elius Secundus 
 Curio, de amplitudine regni gratiw, have indeavoured to prove, 
 That the Number of the Saved Ones, is much more great, than 
 that of the Damned. .Others make almost an equal division of 
 them, as Zuinglius: feut the most believe, that the Number 
 
MAJORITY OF MANKIND. 9 
 
 Xof the Damned is incomparably greater, than those that are/ 
 / Saved ; and that there is not above one Saved of a hundred*^ 
 Thousand, or rather of a Million, from Adam, even to the 
 Day of Judgment." \^. 1.) 
 
 " Jesus Christ sayes, that his Flock is small ; that there are 
 but few persons that enter into the Kingdom of Heaven ; that 
 when he shall come again upon the Earth, he shall not find faith 
 in it ; that all the World shall run after the Beast: That the 
 Number of the Elect is very little in Comparison of those that 
 are Called, and Consequently, that the Number of the Called is 
 infinitely less, than that of those who are not Called, and that 
 know not what the Christian Religion is. For if you suppose 
 that before Jesus Christ there was but one Called among a 
 Hundred Thousand, if not indeed a Million of Men, and that 
 among a Hundred Called, it was but a peradventure that one 
 was Chosen ; the Number of the Elect before the Advent of 
 Jesus Christ will amount to very little ; for it is easy to shew by 
 History, that, I will not say of a Hundred, but of Five Hun- 
 dred, or a Thousand Called in Israel, scarce will you find one 
 Faithful ; insomuch, that though the Called People were so 
 greatly numerous, the Prophets, particularly Esaiah, complain, 
 that hardly one believed their Report, or Preaching," (p. 11.) 
 
 ♦' To conclude, I would refer my self to the judgment of any 
 sober, considering person, what a vast and almost an infinit 
 proportion in number one should find, if from Adam^s days 
 down to ours, there should be a comparison made of the Sum 
 total of the Elect, with that of those who are not Elected : I 
 believe that this Proportion would be of one Person Saved, to a 
 Million that is not : that is to say, That there is a Million of 
 Reprobates to one that shall be Chosen so as to be Saved." (p. 21.) 
 
 But there is another authority. Let us take the man 
 who, more than any other, has been adduced as the cham- 
 pion and founder of the Orthodox system, — John Calvin. 
 His modern influence we believe is certainly declining, 
 but he is still proudly appealed to as an authority by a 
 great body of Evangelical Christians. Professor E. D. 
 Morris, of Lane Seminary (Presbyterian), in his Inaugu- 
 ral Address recently delivered, says : " Presbyterianism 
 
10 THE DOOM OF THB 
 
 throughout the world may be said to be in an eminent 
 sense doctrinal, — doctrinal because it is Calvinistic." 
 What is, then, the doctrine of Calvin on this point? 
 
 Calvin believed, and did not hesitate to assert, that the 
 majority of mankind are eternally lost. He did not fear 
 to face the logical consequences of his belief. Where did 
 he get his belief from? He professed to get it — and 
 certainly thought in all honesty that he got it, from the 
 Bible. He claimed that the Bible taught that God had 
 elected Q,few to eternal glory, but that the rest, including 
 the heathen, who constitute the vast majority of man- 
 kind, were reprobated to eternal damnation. 
 
 In his commentary on Matt. vii. 13, Calvin says : — 
 *' He expressly says that many run along the hroad roady 
 because men ruin each other by wicked examples. For whence 
 does it arise that each of them knowingly and wilfully rushes 
 headlong, but because, while they are ruined in the midst of a 
 vast crowd, they do not believe that they are ruined. The small 
 number of believers, on the other hand, renders many persons 
 careless. It is with difficulty that we are brought to renounce 
 the world, and to regulate ourselves and our life by the manners 
 of B.few. We think it strange that we should be forcibly sep- 
 arated from the vast majority, as if we were not a part of the 
 human race. But though the doctrine of Christ confines and 
 hems us in, reduces our life to a narrow road, separates us from 
 the crowd, and unites us to a few companions, yet this harsh- 
 ness ought not to prevent us from striving to obtain life." 
 (Pringle's Translation.) 
 
 In his Harmony, Matt. xxiv. 22, he discusses the ques- 
 tion why God determined that " a few should remain out 
 of a vast multitude.'*'* 
 
 In his comments on Matt. xxiv. 5 he shows that it was 
 " through the vengeance of God that more were carried 
 away by a foolish credulity than were brought by a right 
 faith to obey God." 
 
MAJORITY OF MANKIND. 11 
 
 In commenting upon the prayer of Jesus, in John xvii. 
 9, he says : — 
 
 *' Whence it appears that the whole \\^orld does not belong to 
 its Creator ; only that grace snatches a few from the curse and 
 wrath of God, and from eternal death, who would otherwise 
 perish ; but leaves the world in the ruin to which it has been 
 ordained." 
 
 In remarking upon the beautiful words of Christ, 
 Come unto me, all ye that are weary and heavy-laden^ 
 Calvin's dreadful views are clearly made plain : — 
 
 " And yet all [who accept this invitation] are few in number ; 
 because, out of the innumerable multitude of those who are 
 perishing, but few perceive that they are perishing." 
 
 In writing against Arminianism Calvin confesses this 
 horrible doctrine to its full extent : — 
 
 " I ask again, how has it come to pass that the fall of Adam 
 has involved so many nations with their infant children in eternal 
 death, and this without remedy, but because such was the will of 
 God? Here the tongues that have been so voluble it becomes to 
 be mute. It is a dreadful decree, I confess." — (Institut. lib. iii. 
 23, 7.) 
 
 OPINIONS OF OTHER COMMENTATORS. 
 
 As Jesus was journeying towards Jerusalem, teaching 
 in cities and villages, Luke tells us (xiii. 23) that a certain 
 man met him and said unto him, "• Lord, are there few 
 that be saved ? " It was a curious question, but one very 
 natural for a Jew to ask ; for it was a common belief 
 among the Jews that they were the elect of God, and 
 that the Gentiles were of little importance in his sight. 
 Eisenmenger^ quotes a rabbin who said that "the soul 
 of a single Israelite is by itself more precious and dear in 
 the sight of the blessed God than all the souls of a whole 
 nation ; " and again : " The world was created for the sake 
 of the Israelites." " They are the wheat, the other nations 
 
 1 Entdecktes Judenthum, vol. i. pp. 569, 571. 
 
12 THE DOOM OF THE 
 
 are the chaff." It may have seemed to this Jew a dan- 
 gerous doctrine to preach that the Gentiles were equally 
 the children of his fatvor ; as centuries later it seemed to 
 the makers of the Westminster Catechism a " detestable 
 and pernicious "doctrine that the heathen could be saved. 
 But whatever the motive of this question, Jesus did not 
 deign to answer it. He advised his questioner, however, 
 to strive to enter the strait gate himself, to work out his 
 own salvation, instead of cherishing the idea that he 
 belonged to a favored class. 
 
 Although Jesus did not satisfy this man's curiosity by 
 giving his own views on the subject, it seems a little 
 strange that there should have been commentators in all 
 ages who have been bold enough to furnish him with an 
 opinion. With singular frequency the conclusion has 
 been reached that few were to be saved and the vast 
 majority eternally lost. Among Calvinistic commen- 
 tators this has been the unanimous verdict. That system 
 of orthodoxy has permitted no other belief. But this 
 view has not been confined to Calvinists. It has been 
 held by Arminians as well. As Canon Farrar ^ says : 
 "It is centuries older than Calvinism; it is immensely 
 wider than the limits of Calvinistic churches." And 
 again in the same book : " The damnation of the vast 
 majority of mankind has been the normal teaching of 
 theologians in every age since the earliest.'* (p. 140.) 
 
 The passage in Luke has furnished less ground, perhaps, 
 for this conclusion than two that occur in Matthew — 
 namely. Matt. xx. 16 and xxii. 14, where Jesus says, 
 " Many are called but few chosen." In one case it follows 
 the parable of the Laborers, which seems to be directed 
 against the doctrine of 'Jewish exclusiveness ; in the other 
 it follows the parable of the Marriage of the King's Son. 
 In neither parable is there the slightest reference to 
 the doctrine of everlasting punishment. Jesus was re- 
 
 1 Mercy and Judgment, p. 153. 
 
MAJORITY OF MANKIND. 13 
 
 buking the people of his own age and country because 
 many of them preferred darkness rather than light. He 
 showed also that, though many were called into his 
 kingdom, but few became eminent in it. It is a monstrous 
 assumption to suppose that in these passages he gave a 
 revelation concerning the proportion of the human race 
 who should be consigned to hell. Yet this is the view 
 that has been taken over and over again of these texts 
 by Evangelical writers. Matt. vii. 13 has been inter- 
 preted in the same way. A few extracts from prominent 
 commentators will show how persistently these texts 
 have been interpreted with reference to the final destiny 
 of the race. 
 
 DIG D ATI. 
 
 Diodati, in his Annotations (third edition, 1661) on 
 Matt. vii. 13, says : — 
 
 " For to come to eternall happiness doe not follow the way of 
 pleasures, and ease of the world and the flesh, nor the great num- 
 ber and multitude of men: but make choice of the hard and 
 laborious profession of the Gospel with its crosse : and joyn thy- 
 self to the small sanctified flock of the Church by faith and 
 imitation of good men, who are alwaies the smallest number in the 
 world. ^^ 
 
 On Matt. xxii. 14 he says : — 
 
 '* Because that many who are called do not answer to Gods 
 call and that even amongst those also who doe in some sort 
 answer, some are rejected, it appears that the eternall election is 
 not of allf but of a feiv.^^ 
 
 On Luke xiii. 23 he says: — 
 
 " Christ according to his wonted custome does not answer 
 directly to that curious and unprofitable question : hit silently 
 avoweth that indeed there are but few. ^^ 
 
 ESTIUS. 
 
 Estius, commenting on St. Paul's declaration (1 Tim. 
 ii. 4) that " God will have all men to be saved and to come 
 
14 ~ THE DOOM OF THE 
 
 to the knowledge of the truth," concludes one part of his 
 argument by saying, " Since it is certain that all men are 
 not saved, and that all men do not believe, but only a few 
 out of all," &c. 
 
 And, again, on 2 Pet. iii. 9, he says : " Since, then, 
 it is an admitted fact [constet] that all men do not 
 come to repentance, but that the majority are lost, it is 
 inquired," &c. 
 
 WESTMINSTER ASSEMBLY OF DIVINES. 
 
 In the Annotations made upon the Bible by the West- 
 minster Assembly of Divines, they say of Matt. xx. 16: — 
 
 " Some come short of that which others, inferior to them in 
 the account of the world, obtain, because they are only out- 
 wardly called, by the word, but are not from eternity chosen by 
 God to eternall life. . . . Though there are many who are exter- 
 nally called, yet there are but few that go to heaven." 
 
 On the similar passage in Matt. xxii. 14, they say : — 
 
 " Because many that are called do not come into God's Church, 
 and among those that do come, some are not saved, for want of 
 an holy conversation, it appears that few are chosen to eternal 
 life.'' 
 
 MATTHEVr HENRY. 
 
 Matthew Henry, on Matt. vii. 13, says : — 
 ' ' Those that are going to heaven are but few compared to 
 those that are going to hell; a. remnant, a little flock like the 
 grape-gleanings of the vintage ; as the eight that were saved in 
 the ark." 
 
 In commenting on the question put to Jesus in Luke 
 xiii. 23 : " Are there few that be saved ? " Matthew Henry 
 recognizes the fact that Jesus did not return any direct 
 answer to the question. He does not, however, seem 
 content to leave the matter where Jesus left it, but pro- 
 ceeds to answer the question himself. 
 
 " We have reason to wonder that, of the many to whom the 
 word of salvation is sent, there are so few to whom it is indeed a 
 
MAJORITY OP MANKIND. 15 
 
 saving word. ... It concerns us all seriously to improve the 
 great truth of the fewness of those that are saved. Think how 
 many take some pains for salvation, and yet perish because they 
 do not take enough ; and you will say that there are few that will 
 he saved, and that it highly concerns us to strive. . . . Think of 
 the distinguishing day that is coming, and the decisions of that 
 day, and you will say there are few that shall be saved, and that we 
 are concerned to strive. Think how many that were very con- 
 fident they should be saved will be rejected in the day of trial, 
 and their confidence will deceive them ; and you will say, there 
 are few that shall be saved, and we are all concerned to strive." 
 
 WILLIAM BUEKITT. 
 
 William Burkitt (vicar of Dedham, Eng., 1712), on 
 Matt. xxii. 14, says : — 
 
 ** Amongst the Multitude of those that are called by the 
 Gospel unto Holiness and Obedience, few, very few compara- 
 tively, do obey that Call, and shall be Eternally saved." 
 
 ADAM CLARKE. 
 
 Dr. Adam Clarke, in his commentary on Psalms ix. 
 17: — 
 
 " The wicked shall be turned into helj, and all the nations 
 that forget God. There are both nations and individuals who, 
 though they know God, forget Him, that is, are unmindful of 
 Him ; do not acknowledge Him in their designs, ways, and works. 
 These are all to be thrust down into hell." 
 
 In his commentary on Matt. vii. 14 he says (Italics 
 his) : — 
 
 " There are few who fnd the way to heaven ; fewer yet who 
 abide any time in it ; fewer still who walk in it ; and fewest of 
 all who persevere unto the end." 
 
 The " wide gate and broad way " he interprets as leading 
 into " eternal misery." 
 
 On Matt. xxii. 14 he remarks : — 
 
 ♦' Many are called by the preaching of the gospel unto the 
 outward communion of the Church of Christ ; hut few, compara- 
 
16 THE DOOM OF THE 
 
 lively^ are chosen to dwell with God in glory, because they do not 
 come to the master of the feast for a marriage-garment." 
 
 DODDRIDGE. 
 
 Doddridge on Matt. vii. 14 : — 
 
 " Strait is the Gate and rugged and painful the Way which 
 leads to eternal Life, and they who find it and with a holy 
 Ardency and Resolution press into it, so as to arrive at that 
 blessed End, are comparatively few." _ 
 
 On Matt. XX. 16 : — 
 
 *' Though many are called, and the Messages of Salvation are 
 sent to vast Multitudes, even to all the Thousands of Israel, yet 
 there are but few chosen. A small remnant only will embrace the 
 Gospel so universally offered and so be saved according to the 
 Election of Grace, while the rest will be justly disowned by God 
 as a Punishment for so obstinate and so envious a Temper." 
 
 On Matt. xxii. 14: — 
 
 " Though it be a dreadful truth, yet I must say that even the 
 greatest part of those to whom the Gospel is offered will either 
 openly reject or secretly disobey it. . . . Few are chosen in such 
 a sense as finally to partake of its blessings." 
 
 BOOT-HEOYD. 
 
 Boothroyd's Family Bible (1824), in a note on Matt, 
 xxii. 14: — 
 
 " Though many are invited [by the Gospel] yet few chosen, 
 — few that will he finally approved." 
 
 HEUBNEB. 
 
 Heubner, on Matt. vii. 13 : — 
 
 " Oh, how many go on the broad way! Thus the majority of 
 men hasten to ruin, and will ultimately be condemned." 
 
 DE. OWEN. 
 
 Dr. John J. Owen, in his commentary (New York, 
 1857) on Matt. xxii. 14 : — . 
 
MAJORITY OF MANKIND. 17 
 
 "Many are invited to the blessings and privileges of the 
 gospel feast, but comparatively few are real participants of the 
 grace of God. This was true of the Jewish nation, in respect 
 to whom this parable had primary application. The people in 
 general were obdurate and unbelieving, while a few only listened 
 to the inspired prophets. Such, also, is the sad /ac/ in respect to 
 every nation, even those most highly favored with the light of 
 pure Christianity. The masses go down in impenitence to the 
 grave, and comparatively few are found in the way that leadeth to 
 life.'' 
 
 BISHOP OF LINCOLN. 
 
 Dr. Christopher Wordsworth, Bishop of Lincoln (1872), 
 on Matt. xxii. 14 : — 
 
 "Christ commands to baptize all Nations. ... He proffers 
 the Marriage garment to all, and yet how many refuse it and 
 prefer their own clothes! Besides, even of those who have the 
 wedding garment, some are described as bad. Therefore /e?^j are 
 chosen. The k\t]to\, or Ecclesia visibilis^ is numerous, but how few 
 are the chosen ! " 
 
 OLSHAUSEN. 
 
 Olshausen, on Luke xiii. 23, 24, concedes the damnation 
 of the majority : — 
 
 " The Saviour in reply does not say exactly that there were 
 but few who should partake of salvation, for, looked at simply 
 in itself, the number of the saved is great ; it is only relatively, 
 and as compared with the lost, that it is small." 
 
 DEAN GOULBURN. 
 
 Speaking of the doctrine of the comparative fewness 
 of the saved, Dean Goulburn, in an excursus added 
 to the second edition of his sermons on Everlasting 
 Punishment (1881), says : — 
 
 "It is awfully startling, and ought to be very rousing to 
 the energies of" our will, to think how legibly this doctrine is 
 written on the surface of Holy Scripture, — what pains, if I 
 may say so, God has taken to impress it upon us for our 
 warning." (p. 241.) 
 
18 THE DOOM OF THE 
 
 " Now let it be observed that this doctrine of the fewness of 
 the saved, in comparison of the lost, is one so plainly revealed 
 that none who accept Holy Scripture as the word of God, can 
 dispute it." (p. 251.) 
 
 We have quoted from a line of commentators extend- 
 ing from Calvin down to the present day, to show how 
 constantly this doctrine has been attributed to the Scrip- 
 tures. There have not been lacking eminent scholars who 
 have formed a more rational judgment of these passages, 
 but the view we have given has been the more common 
 one, and has helped to confirm the popular belief on this 
 subject. 
 
 OTHER AUTHORITIES. 
 
 This interpretation of the Scripture is frequently con- 
 fessed in the works of prominent Evangelical writers. 
 
 Elchard Baxter, in his " Saints' Rest," thus describes 
 the people of God : — 
 
 " They are a small part of lost mankind whom God hath from 
 eternity predestinated to this Rest for the glory of his mercy, 
 and given to his Son, to be by him in a special manner re- 
 deemed." (Baxter^s Saints^ Rest, ch. viii. 115.) 
 
 Flavel, in his " Method of Grace," says (the italics arp 
 his): — 
 
 " How great a number of persons are in the state of condemnation ! 
 That is a sad complaint of the prophet, — ' Who hath believed 
 our report ? and to whom is the arm of the Lord revealed ? ' 
 (Isaiah liii. 1.) Many talk of faith, and many profess it; but 
 there are few in the world unto whom the arm of the Lord has 
 been revealed in the work of faith with power. It is put among 
 the great mysteries that Christ is believed on in the world 
 (1 Tim. iii. 16). Oh, what a terrible day will be the day of 
 Christ's coming to judgment, when so many millions of unbeliev- 
 ers shall bd' brought to his tribunal to be solemnly sentenced." 
 
 Rev. Jonathan Townsend, M.A., pastor of a church at 
 Needham, said : — 
 
MAJORITY OF MANKIND. 19 
 
 *' And thus quick are we all hastening into Eternity. Some 
 to heaven, a little Company ; but Multitudes throng the way to 
 Hell, a great Multitude which no Man can number, " (^Discourse on 
 God^s Marvellous Sparing Mei'cy^ 1738, Boston, p. 5.) 
 
 It is competent to quote President Edwards on this 
 point : — 
 
 " That there are generally but few good men in the world, 
 even among them that have those most distinguishing and glo- 
 rious advantages for it, which they are favored with that live 
 under the Gospel, is evident by that saying of our Lord, from time 
 to time in his mouth. Many are called , hut few are chosen. And 
 if there are but few among these, how few, how very few indeed, 
 must persons of this character be, compared with the whole 
 world of mankind! The exceeding smallness of the number of 
 true saints, compared with the whole world, appears by the 
 representations often made of them as distinguished from the 
 world." — (^Edwards on Original Sin, section vii. ; Works, vol. ii. 
 p. 343.) 
 
 Another form in which the doctrine is taught is, that 
 the great body of the heathen world — numerically the 
 vast majority of the race — are doomed to eternal misery. 
 
 In '• The Principles of the Protestant Religion, main- 
 tained by the Ministers of the Gospel in Boston," 1690, by 
 James Allen, Joshua Moody, Samuel Willard, and Cot- 
 ton Mather, the damnation of the heathen is taught as a 
 Scripture doctrine : — 
 
 •' That there are any Elect among Pagans, who never had 
 the gospel offered them, is not only without Scripture warrant, 
 but against its Testimony, as hath been agen and agen made 
 evident." (pp. 92, 93.) 
 
 In a work entitled " The Doleful State of the Damned," 
 by S. Moody of York, Maine, published in 1710, we find 
 the tortures of the heathen thus described: — 
 
 " The Gentile Nations that perished (by Thousa'^ds and Mil- 
 lions) for lack of Vision, for so many Ages, whiles God (in a way 
 of New Covenant Mercy) knew only the Jewish Nation, the 
 Seed of Abraham; giving His Word to Jacob, His Statutes 
 
20 THE DOOM OF THE 
 
 and Judgments to Israel : All these Nations (I say) whom God 
 suffered to walk in their own wayes, will be inraged with Self- 
 tormenting Madness, that the Lord should send all His Servants 
 the Prophets to them, unto Jacob whom He loved, and make His 
 Word in their Mouth, effectual to the Conversion and Salvation of 
 so many Thousands of them ; while these Sinners of the Gentiles 
 could not hear for want of a Preacher, Rom. x. 14. And the 
 Ungospellized Nations, now since Christ came and brake 
 down the Partition Wall between Jews and Gentiles (which are 
 by far the greatest Part of the World), will have the same 
 bitter Pill to Chew, while they Consider how that some in all 
 Ages, of one Nation or other, and some of all Nations, in one 
 Age or other, are Redeemed and Saved; this will make them 
 Lament and Blaspheme, that the Gospel was not sent to their 
 Nation, and in their Day on Earth. Now to take the whole 
 World of Reprobates together, in whatever Age or Nation they 
 lived, that Perish either for lack of Vision, or for Rebelling 
 against the Light of Nature and Scripture both ; we may a little 
 consider, in a more general Way, how it will Vex and Torment 
 all the Damned, while they View and Survey in their Heaven- 
 piercing Thoughts, the Place and State of the Glorified; and 
 consider, L That there was a Possibility of their having been 
 all happy, as well as they that are so, or instead of them ; there 
 being nothing in the Nature of God or Man against it ; . . . so 
 that Thousands of Millions will say, in Hell (and vex them- 
 selves forever with such fruitless Wishes) Oh ! That the Gospel 
 of Salvation had been sent to us : Oh ! That we had but heard 
 the joyful Sound: Oh! That we had Lived in such Times and 
 Places as were blessed with Sabbaths, Ministers, and Bibles. 
 And ten thousand Times ten Thousand, Oh! That the Gospel 
 had been made effectual to us." {The Doleful State of the 
 Damned, Doctrine H. p. 47.) 
 
 Rev. Nathanael Emmons, D.D., was one of the most 
 eminent of Orthodox theologians. His name needs only 
 to be mentioned to be recognized and honored as one 
 of Orthodoxy's representative champions. His writings 
 have had a wide circulation and influence. The writer 
 possesses an edition of the Works of Dr. Emmons, with 
 an interesting Memoir by Prof. Edwards A. Park. It 
 
MAJORITY OF MANKIND. ' 21 
 
 is not the work of a Latin Father ; it bears the imprint 
 of the Congregational Board of Publication, 1860. In 
 the second volume of that work, Dr. Emmons has a ser- 
 mon entitled " Sins without Law deserve Punishment," 
 in which he gives Scripture evidence to show that the 
 heathen (constituting the vast majority of mankind) shall 
 finally perish : — 
 
 " The design of this discourse is to show : — 
 I. That the heathen are without law. 
 II. That they sin without law. And 
 III. That they must perish without law." (vol. ii. p. 663.) 
 
 " Though the heathen sin without law, yet their sin deserves 
 eternal destruction." {lb. p. 668.) 
 
 " Though God has never forbidden the heathen to do things 
 worthy of death, yet since they have done things worthy of 
 death, he has a right to make them suffer eternal death, the 
 proper wages of sin." {lb. p. 669.) 
 
 " God has told us in his word, that the heathen, who sin without 
 law, shall perish without law. God might, if he had pleased, 
 have saved the heathen, notwithstanding their desert of eternal 
 destruction ; but he has let us know in his word that he deter- 
 mines to cast them off forever. He has already caused many 
 of them to perish. 
 
 *' The men of Sodom and Gomorrah were heathen, and them, 
 we are told, he has ' set forth for an example, suffering the 
 vengeance of eternal fire,' David says: ' The wicked shall be 
 turned into hell, and all the nations that forget God.' And he 
 prays for the destruction of the heathen: 'Thou, therefore, O 
 Lord God of hosts,, the God of Israel, awake to visit all the 
 heathen.' And again he prays: ' Pour out thy wrath upon the 
 heathen that have not known thee, and upon the kingdoms that 
 have not called upon thy name.' 
 
 " More passages might be quoted, and more things said upon 
 this head, but it is needless to enlarge. The will of God 
 respecting the state of the heathen seems to be clearly and fully 
 revealed in his word.^^ (lb. p. 669.) 
 
 Rev. Enoch Pond will be recognized as another eminent 
 Orthodox authority. In a course of Missionary Discourses, 
 
22 THE DOOM OF THE 
 
 given at Ward, Mass., and published in 1824, we find one 
 on Romans vi. 21 : '^ The end of those things is death," 
 in which he says : — 
 
 *' We have, therefore, in the text this affecting truth : the end 
 of heathenism is eternal death. Or, in other words, the great body 
 of those who lice and die heathen must Jinally perish.^'' (p. 221.) 
 
 " Like all unpardoned sinners, they are ' condemned already,' 
 and are under sentence of eternal punishment. This sentence 
 cannot be remitted without repentance and reformation. We 
 find no intimations in the Scriptures that God will forgive any, 
 even heathens, without repentance ; but everywhere the plainest 
 intimations to the contrary." (p. 225.) 
 
 *' The conclusion, therefore, is irresistible, that the great body 
 of the heathen are not delivered from the wages of sin, but are 
 descending, in fearful multitudes, down to the chambers of 
 eternal death." (p. 228.) 
 
 "It is submitted, my brethren, after what has been said, 
 whether the proposition, announced at the commencement of 
 this discourse, has not been immovably established, — that the 
 end of heathenism is eternal death ; or that the great body of those 
 who live and die heathens must ^ go away into everlasting punish- 
 ment: " (p. 232.) 
 
 Dr. Pond adduces " numerous passages of Scripture in 
 which the heathen are represented as exposed to perish 
 forever." The list is too long to republish. 
 
 These quotations from acknowledged Orthodox authori- 
 ties might be easily multiplied ; but we have given enough 
 to show how Orthodoxy has interpreted the Bible on these 
 points, and how badly that collection of books has fared 
 at its hands. What better argument than such beliefs as 
 these can we present that Orthodoxy needs to revise its 
 estimate of the Bible? What better evidence to show 
 that the Scriptures had better be rationally interpreted, 
 or rationally abandoned ? 
 
 Undoubtedly the Scriptures do teach, in the various 
 texts that have been quoted, that comparatively few attnin 
 the higher blessedness, — the more abundant life, to which 
 
MAJORITY OF MANKIND. 23 
 
 Jesus called men, — compared with the great multitude 
 who take a broader and easier road. Bat the assumption 
 is unwarranted that these passages refer to everlasting 
 punishment. 
 
 DR. EZRA abbot's VIEW. 
 
 In a note on one of the most frequently quoted of 
 these passages, that of Matt. xxii. 14, " Many are called 
 but few chosen," Prof. Ezra Abbot, of the Cambridge 
 Divinity School, after quoting, as an instance of intelli- 
 gent Orthodox interpretation. Prof. Bernhard Weiss's 
 exposition of this jjassage,^ says : — 
 
 *' I would only add that, in this parable and elsewhere, Jesus 
 is not considering the question of 'probation after death,' — 
 whether those who depart from this life without having become 
 his followers, or even in a state of hostility to his religion, may 
 or may not, in the ages to come, be brought into a better 
 spiritual condition ; still less is he teaching any doctrine about 
 election and reprobation in the Calvinistic sense, and the num- 
 ber of the finally saved. The present parable describes his 
 rejection by the great body of the Jews ; and also teaches that 
 of those (Jews or Gentiles) who might profess to be his followers 
 many would not be truly such, and therefore could not share the 
 blessings which belonged to his kingdom. When persecution 
 should test the faith of his disciples, many would fall away; 
 nay, ' the love of the many,* of the great majority, ' would 
 become cold ' (Matt. xxiv. 10, 12). Many would seek to enter 
 the kingdom, or to partake of the great Messianic banquet, but 
 would not be able (Luke xiii. 24), from non-fulfilment of the 
 essential conditions, which were very different from what they 
 were conceived to be by the great body of the Jews. 
 
 " In Matt. vii. 13, 14, Jesus teaches that the path that leads 
 to life is strait and narrow; i.e., that true religion requires great 
 self-denial and self-sacrifice, such as the vast majority of men 
 
 1 Weiss, Das Matthdusevangelium und seine Lucas-Parallelen erJclart 
 ("The Gospel of Matthew and its Parallels in Luke Explained"), 
 Halle, 1875, p. 472. Compare his " Biblical Theology," § 30, d, vol. i. 
 p. 137, English translation. 
 
24 , THE DOOM OF THE 
 
 shrink from, so that those who walk in this narrow path are 
 comparatively few. Everybody knows that this was the state 
 of the Jewish and the heathen world when Jesus uttered these 
 words, and that it is to a very large extent the state of the world 
 now. The questions whether, or how, or when, those who are 
 in the road to destruction can turn round and change their 
 course, are not here considered. To assume that Christ's 
 language teaches that the spiritual state in which a man leaves 
 this world is irreversible, and that the great majority of men, 
 or all men, may not ultimately become his followers, is to thrust 
 into the passage what is not there. 
 
 " The prevalent false view of this and many other passages 
 is due in part to that misinterpretation of the language of Jesus 
 wliich* applies such terms as life, eternal life, salvation, the 
 kingdom of heaven, etc., on the one hand, and death, destruc- 
 tion, hell, damnation (or condemnation), on the other, mainly 
 to the rewards and punishments of another world, and con- 
 ceives of these as more or less arbitrary, and not, essentially, 
 the natural and necessary results of the observance or vio- 
 lation of spiritual laws. It is not recognized that these 
 terms in their essential meaning, as used by Jesus, describe not 
 external conditions, but states of the soul; that ' he who listens 
 to the word of Jesus and believes in Him that sent him hath 
 eternal life; and cometh not into condemnation, but hath passed 
 out of death into life.' The pictorial, dramatic, parabolic 
 language in which Jesus enforces the fact of retribution, and 
 illustrates the conditions of admission into his kingdom, is taken 
 in a gross sense, utterly foreign from the spirit of his religion." 
 (Christian Register, Boston, Feb. 22, 1883.) 
 
 But whatever view may be taken of the Scripture 
 teachings on this point, humanity is rapidly reaching a 
 point of development when it will refuse to receive as 
 authoritative any doctrine which affronts the affections, 
 outrages the moral sense, and blasphemes the name of the 
 Most High. 
 
MAJORITY OF MANKIND, 25 
 
 II. 
 
 The Damnation of the Majority taught by 
 Evangelical Creeds. 
 
 It is claimed by some that the only fair way in an 
 examination of this kind is not to take individual inter- 
 pretations of Scripture, or individual utterances on the 
 point at issue, but to appeal to the Evangelical Creeds. 
 Thus Rev. Dr. Withrow, of Boston, in the discussion 
 which has given rise to this book, said : " Evangelical 
 creeds are the constitutional beliefs of Christendom. 
 These great standards of Orthodox belief contain the 
 body of Evangelical Faith, founded on the Word of God. 
 It would be in order for any one to adduce from the 
 Westminster Confession of Faith, from the Thirty-nine 
 Articles, or the Saybrook or the Andover Creed, a dis- 
 proof of my statement, that 'no evangelical creed in 
 Christendom teaches that the vast majority of the human 
 race are to be the victims of endless woe.' . . . Ortho- 
 doxy does not hold itself responsible for all the views 
 of its several adherents. Its beliefs are to he judged 
 by its standards^ {Christian Register, Jan. 4, 1883, 
 p. 5.) 
 
 The position assumed by Dr. Withrow is perfectly logi- 
 cal. It is consistent and honorable. Denominations that 
 have standards to which they appeal should be judged by 
 them. Let us see, then, what the great evangelical 
 standards teach concerning this doctrine. We will not 
 pause here to ask the question how far individuals who 
 still profess these creeds have secretly or openly repu- 
 diated them. We are told that we must not judge 
 evangelical bodies by individual opinions. The appeal 
 has been made to the standards; to the standards let 
 us go. 
 
V 
 
 26 THE DOOM OF THE 
 
 We readily grant that the oldest creed known to 
 Christendom, the Apostles' Creed, does not contain the 
 doctrine ; but it is unmistakably taught in the mediaeval 
 creeds of the Church, and most conspicuously in the creeds 
 of that branch of the Christian Church to which Dr. 
 Withrow belongs, — Calvinistic Orthodoxy. As our argu- 
 ment concerns only the Protestant belief on this subject, 
 we omit reference to the Roman Catholic creeds, and, 
 beginning with the Protestant Reformation, confine our- 
 selves to those creeds which are still the authoritative 
 standards of a large portion of the Evangelical Church. 
 We do not say that the doctrine of the doom of the 
 majority is stated in so many words, but we contend that 
 a creed is responsible, not merely for its definitions, but 
 for the inevitable conclusions which must be drawn from 
 them. We shall show, therefore, that the principal creeds 
 teach : 
 
 1. The doctrine of the eternal damnation of the ma- 
 jority of infants of the race. 
 
 2. The doctrine of the eternal damnation of the great 
 body of the heathen world, constituting the vast majority 
 of the adult portion of mankind. 
 
 1, Infant Damnation in the Creeds, 
 
 1. The doctrine of the damnation of the majority of 
 infants is taught in creeds which make salvation depend- 
 ent on baptism. 
 
 This was the doctrine of Augustine. It is the doctrine 
 of the Roman Catholic Church to-day. It is also taught in 
 
 THE AUGSBURG COI^FESSTON. 
 
 That Confession, adopted in 1530, says : — 
 " Art. IX. Of Baptism they teach that it is necessary to salva- 
 tion. . . . They condemn the Anabaptists, who allow not the 
 baptism of children, and affirm that children are saved without 
 baptism.''^ 
 
MAJORITY OF MANKIND. 27 
 
 Luther, in an Exposition of Psalm xxix., in extending 
 comfort to Christian mothers, based on the invitation of 
 
 Jesus, says : — 
 
 *' We say that children are conceived and born in sin, and 
 'cannot be saved without Christ, to whom we bring them in 
 baptism . . . for without Christ is there no salvation. There- 
 fore Turkish and Jewish children are not saved, since they are 
 not brought to Christ." 
 
 Melanchthon, who wrote the Augsburg Confession, also 
 held the same views : — 
 
 ' ' The promise of grace pertains to children who are within the 
 Church. It is certain that out of the Church, — that is, among 
 those upon whom the name of God is not invoked through 
 baptism, and who are without the Gospel, — there is no remission 
 of sins and participation in eternal life." (Melanchthonis Oper., 
 part. 1. de baptism, infantum, fol. 237 seq) 
 
 He classes them with blasphemous Jews, Mahometans, 
 and the enemies of Christ. 
 
 Again he says : — 
 
 "It is not to be asserted that salvation pertains to infants 
 outside of the Church, as without any evidence the Anabaptists 
 furiously contend." 
 
 And again : — 
 
 " This hypothesis is to be held, that infants who are within 
 the Church, upon whom the name of Christ has been invoked, 
 are received into grace; not Turks nor Jews." 
 
 Zerneke,^ the author of a curious book on the " State 
 of Infants of Heathen Parents, who die in Infancy," after 
 quoting these passages from Melanchthon, says : — 
 
 1 Dissertatio Tkeologica de Statu Infantium a Gentilihus progenitorum, 
 cum in Infantia decedunt. Jena, 1733. Third edition, — in the library 
 of Dr. Ezra Abbot, Cambridge, Mass. We find on the titlepage tlie 
 names of Dr. Joannes Fecht as presses, and Jacobus Henricus Zerneke 
 as respondent ; but it appears from p. 96 that Zerneke is the substantial 
 author, though he was assisted by Fecht, Professor of Theology and 
 Superintendent at Rostock. 
 
28 THE DOOM OF THE 
 
 " From these it is easily apparent in what way the words of 
 the Apology of the Augsburg Confession are to be understood, 
 since any one is the best interpreter of his own words." 
 
 The Augsburg Confession has always been, and still is, 
 the authoritative standard of the Lutheran Church. In 
 the discussion on " The Revision of Creeds" in the North 
 American Review for February, 1883, Rev. Dr. G. F. 
 Krotel, speaking for the Lutheran Church in America, says: 
 "All parts of the Lutheran Church in this country profess 
 to receive the fundamental creed of Lutheranism, the 
 Augsburg Confession ex animoy He tells us that " the 
 Lutheran Church, instead of going away from her stand- 
 ards, is really coming back to them." 
 
 Rev. Dr. C. P. Krauth, the most prominent advocate of 
 Lutheranism in this country, in his principal work, " The 
 Conservative Reformation," argues that Baptism " as the 
 ordinary channel of Regeneration, places infant salvation 
 on the securest ground." In his " Review of Dr. Hodge's 
 Systematic Theology," p. 22, Dr. Krauth relieves us some- 
 what by saying: "As Lutherans we have a clear faith 
 resting on a specific covenant in the case of a baptized 
 child, and a well-grounded hope resting on an all-embrac- 
 ing mercy in the case of an unbaptized child." But this 
 is the individual view of Dr. Krauth ; it is not the teaching 
 of the Lutheran Standards ; nor, as we have seen, was it 
 the view of Luther and Melanchthon, the authors of that 
 Confession. There is abundant evidence that Lutheran 
 ministers and laity still cling to the necessity of water- 
 baptism for infant salvation, and, like Roman Catholics, 
 would not dare to let their children die without it.^ 
 
 Dr. Philip Schaff, of Union Theological Seminary in 
 New York, says : — 
 
 1 See a little book, " Behind the Scenes," by F. M, Jams, Cincin- 
 nati, Ohio, — G. W. Lasher, 1883, — in which confessions are given of 
 various ministers who have baptized infants to assure parents of their 
 salvation. (Chaps, ii. and ix.) 
 
MAJORITY OP MANKIND. 29 
 
 *' All Orthodox systems which hold to the necessity of water- 
 baptism for salvation, lead to the horrible conclusion that all 
 unbaptized infants dying in infancy, as well as all the heathen, — 
 that is, by far the greatest part of the hmnan race, past and 
 present, — are lost forever." (^The Harmony of the Reformed 
 Confessions^ p. 50.) 
 
 The Church of England, in her baptismal formula, clearly 
 teaches the doctrine of baptismal regeneration ; but though 
 maintaining that baptized infants are saved, she does not 
 say that unbaptized infants are lost. 
 
 2. The doctrine of the damnation of infants taught 
 in Calvinistic Creeds. 
 
 In his review of Dr. Hodge's " Systematic Theology," 
 that eminent Lutheran scholar and divine, Dr. C. P. 
 Krauth, lately deceased, has presented an overwhelming 
 amount of testimony concerning " Infant Baptism and 
 Infant Salvation in the Calvinistic System." Calvinistic 
 Creeds and Calvinistic Fathers have been placed on the 
 witness-stand. We have not space to give a tithe of 
 the evidence so thoroughly presented ; but, after rending 
 it, we cannot escape his conclusion, that " Calvin's theory 
 involves the certain damnation of the majority of the 
 infants of the race, and does not claim that there is 
 distinct evidence, even in the most hopeful case, that 
 any particular child is saved." (p. 58.) 
 
 Dr. Philip Schaff, himself a Presbyterian, makes this 
 candid admission : — 
 
 *' The scholastic Calvinists of the seventeenth century 
 mounted the Alpine heights of eternal decrees with intrepid 
 courage, and revelled in the reverential contemplation of the 
 sovereign majesty of God, which seemed to require the damna- 
 tion of the great mass of sinners, including untold millions of 
 heathen and infants, for the manifestation of his terrible justice. 
 Inside the circle of the elect all was bright and delightful in thei 
 sunshine of infinite mercy, but outside all was darker than 
 midnight. ' ' ( The Harmony of the Reformed Confessions, p. 47.) 
 
30 THE DOOM OF THE 
 
 THE SYNOD OF DORT. 
 
 At the Synod of Dort, 1619-1622, this question of 
 infant damnation came up. The position of Calvinism is 
 unmistakable, that only elect infants are saved. Against 
 this view the Arminians protested; and their "Apology" 
 shows the doctrine against which Episcopius and others 
 remonstrated : — 
 
 " Why shall it be thought absurd or wicked to say that God 
 not only wills of his good pleasure to destroy, but also to devote 
 to the inner torments of hell, the larger part of the human race, 
 many myriads of infants torn from their mothers' breasts? for 
 these are the horrid inferences which the school of Calvin rears 
 on those foundations, which consequently the Remonstrants look 
 upon with their whole soul full of aversion and abhorrence." 
 {Krauth, p. 63.) 
 
 The Arminians say again : — 
 
 " We especially desire to know from this venerable Synod, 
 whether it acknowledges as its own doctrine, and the doctrine of 
 the Church, particularly what is asserted . . . concerning the 
 creation of the larger part of mankind for destruction, the repro- 
 bation of infants, even though born of believing parents.'* 
 (Acta Synod., 121; Krauth, p. 58.) 
 
 The Swiss Theologians at Dort say: — 
 
 " That there is an election and reprobation of infants no less than 
 of adults, we cannot deny in the face of God who loves and 
 hates unborn children.^' (Acta Synod. Judic. 40. See Krauth, 
 p. 15.) 
 
 From the Zurich Consensus between Calvin and the 
 Zurich ministers : — 
 
 " We zealously teach that God does not promiscuously exer- 
 cise His power on all who receive the Sacraments, but only on 
 the elect. He enlightens unto faith none but those whom He 
 has foreordained unto life. ^' (Niemeyer, Collect. Conf. 195.) 
 
 From the above it is evident that, according to Cal- 
 vinism, non-elect infants cannot be saved by baptism. 
 
MAJORITY OP MANKIND. 31 
 
 Molinseus, 1568-1658, " one of the greatest divines of 
 the French Calvinistic Church," defended the decrees of 
 the Synod of Dort : — 
 
 " If one were to crush an ant with his foot, no one could 
 charge him with injustice, — though the ant never offended him, 
 though he did not give life to the ant, though the ant belonged 
 to another and no restitution could be made. . . . The offspring 
 of the pious and faithful are born with the infection of original 
 sin. ... As the eggs of the asp are deservedly crushed, and 
 serpents just born are deservedly killed, though they have not 
 yet poisoned any one with their bite, so infants are justly 
 obnoxious to penalties." (Krauth, p. 66.) 
 
 Again, Molinaeus says : — 
 
 " We dare not promise salvation to any [infant] remaining 
 outside Christ's covenant." {Krauth, p. 18.) 
 
 The Bremen Theologians at Dort say : — 
 "Believers' infants alone, who die before they reach the age 
 in which they can receive instruction, do we suppose to be loved 
 of God, and saved of His . . . good pleasure." {Acta Synod., 63.) 
 
 Marckius (quoted by Krauth) says : — 
 
 *' Nor is it to be doubted that among these reprobated are to 
 be referred the infants of unbelievers. . . . God has revealed 
 nothing as decreed or to be done for their salvation, and they 
 are destitute of the ordinai'y means of grace. So that we ought 
 utterly to reject, not only their salvation, of which Pelagians 
 dream, but also the Remonstrant [Arminian] theory that their 
 penalty is one of privation, without sensation. The terminus to 
 which these are predestined is eternal death, destruction, 
 damnation.^' {Krauth, p. 35.) 
 
 THE WESTMINSTER CONFESSION. 
 
 The Westminster Confession and Catechisms, says Dr. 
 Philip Schaff, in his " Harmony of the Reformed Confes- 
 sions" (p. 11), "present the ablest, the clearest, and the 
 fullest statement of the Calvinistic system of doctrine. . . . 
 They have been adopted not only by Presbyterians, but 
 also, with some modifications, on church polity and the 
 
32 THE DOOM OF THE 
 
 doctrine of baptism, and with a reservation of greater 
 freedom, by the Orthodox CongregationaHsts and the 
 Kegular, or Calvinistic Baptists in Great Britain and 
 America." 
 
 This Confession of Faith also assumes the damnation of 
 unelect infants. 
 
 " Elect Infants dying in infancy are regenerated and saved by 
 Christ, through the Spirit who worketh when and where and 
 how he pleaseth. So also are all other elect persons who are 
 incapable of being outwardly called by the ministry of the 
 word. 
 
 " Others not elected^ although they may be called by the 
 ministry of the word and may have some common operations of 
 the Spirit, yet they never truly come to Christ, and therefore 
 cannot be saved. " (^Westminster Confession, Chap. X. in., iv.) 
 
 The inevitable conclusion from this language is that 
 while elect infants are saved, unelect infantg are certainly 
 lost. Modern Calvinists, repudiating the doctrine of in- 
 fant damnation, would like to put a new meaning into 
 these words ; they would have us believe that all dying in 
 infancy are elect. But such is not the language, and such 
 is not the natural meaning, of the Westminster Confes- 
 sion. If the writers of it believed that all infants were 
 saved, why did they limit the word infants by that word 
 elect'^ In that Confession we are told again that '''■every 
 sin, both original and actual, . . . doth in its own na- 
 ture bring guilt upon the sinner, whereby he is bound 
 over to the wrath of God and curse of the law, and so 
 made subject to death, with all miseries, spiritual, tem- 
 poral, and eternal.^'* ( Westminster Confession, VI. vi.) 
 
 Thus original sin is exposed to the same penalty as 
 actual sin, and nothing in the Westminster Confession 
 relieves any infants but elect ones from this fate. There 
 is not a line in that Confession that teaches that infants 
 are saved as a class. As Dr. Krauth says, their salvation 
 depends upon " an absolute personal election." 
 
MAJORITY OF MANKIND. 33 
 
 This view of the Westminster Confession is confirmed 
 by a vast array of testimony from the Calvinistic writers 
 of the time, which we could readily present, if it seemed 
 necessary ; but perhaps one quotation will be sufficient to 
 show how the Westminster Confession was understood by 
 the men that made it. Dr. William Twisse was the Pro- 
 locutor of the Westminster Assembly of divines. He 
 was one of the most prominent Calvinists of his day. In 
 his greatest work, "The Vindication of the Grace, Power, 
 and Providence of God," he says : — 
 
 " Many infants depart from this life in original sin, and con- 
 sequently are condemned to eternal death on account of original 
 sin alone: therefore, from the sole transgression of Adam, con- 
 demnation to eternal death has followed upon many in/ants.'^ 
 ( Vindicice, i. 48.) 
 
 This view of Twisse was very extensively held among 
 Calvinists, not only in England, but in this country. We 
 have a rough poetic monument of its prevalence in this 
 country in " The Day of Doom," by Rev. Michael Wig- 
 gles worth, A. M., " teacher of the Church at Maiden, in 
 New England, 1662." This is " a poetical description of 
 the great and last Judgment." Among the great number 
 of those who appear before the judgment-seat are the 
 reprobate infants, who piteously plead for mercy : — 
 
 " Then to the Bar all they drew near 
 
 Who died in infancy, 
 And never had or good or bad 
 
 effected pers'nally; 
 But from the womb unto the tomb 
 
 were straightway carried, 
 (Or at the least ere they transgress'd) 
 
 Who thus began to plead: 
 
 *' * If for our own transgressi-on 
 or disobedience, 
 We here did stand at thy left hand, 
 just were the Recompense; 
 3 
 
34 THE DOOM OF THE 
 
 But Adam's guilt our souls hath spilt, 
 his fault is charg'd upon us; 
 
 And that alone hath overthrown 
 and utterly undone us. 
 
 * Not we, but he ate of the Tree, 
 
 whose fruit was interdicted ; 
 Yet on us all of his sad Fall 
 
 the punishment 's inflicted. 
 How could we sin that had not been, 
 
 or how is his sin our, 
 Without consent, which to prevent 
 
 we never had the pow'r? 
 
 ' ' O great Creator why was our Nature 
 
 depraved and forlorn ? 
 Why so defil'd, and made so vil'd, 
 
 whilst we were yet unborn? 
 If it be just, and needs we must 
 
 transgressors reckon'd be. 
 Thy Mercy, Lord, to us afford, 
 
 which sinners hath set free. 
 
 ' Behold we see Adam set free, 
 
 and sav'd from his trespass, 
 W^hose sinful Fall hath split [spilt ?] us all, 
 
 and brought us to this pass. 
 Canst thou deny us once to try, 
 
 or Grace to us to tender, 
 When he finds grace before thy facej 
 
 who was the chief offender? ' 
 
 Then answered the Judge most dread : 
 
 ' God doth such doom forbid, . 
 That men should die eternally 
 
 for what they never did. 
 But what you call old Adam's Fall, 
 
 and only his Trespass, 
 You call amiss to call it his; 
 
 both his and yours it was. 
 
MAJORITY OF MANKIND. 35 
 
 " * He was design 'd of all Mankind 
 
 to be a public Head ; 
 A common Root, whence all should shoot, 
 
 and stood in all their stead. 
 He stood and fell, did ill or well, 
 
 not for himself alone, 
 But for you all, who now his Fall 
 
 and trespass would disown. 
 
 ** * If he had stood, then all his brood 
 
 had been established 
 In God's true love never to move, 
 
 nor once awry to tread ; 
 Then all his Race my Father's Grace 
 
 should have enjoy'd for ever, 
 And wicked Sprites by subtile sleights 
 
 could them have harmed never. 
 
 *' ' Would you have griev'd to have receiv'd 
 
 through Adam so much good ; 
 As had been your for evermore, 
 
 if he at first had stood ? 
 Would you have said, " We ne'er obey'd 
 
 nor did thy laws regard ; 
 It ill befits with benefits, 
 
 us, Lord, to so reward ?" 
 
 " * Since then to share in his welfare, 
 
 you could have been content. 
 You may with reason share in his treason, 
 
 and in the punishment. 
 Hence you were born in state forlorn, 
 
 with Natures so depraved ; 
 Death was your due because that you 
 
 had thus yourselves behaved. 
 
 " * You think " If we had been as he 
 whom God did so betrust. 
 We to our cost would ne'er have lost 
 
 all for a paltry lust 
 
 'TlS)IVEB.-ITY)i 
 
 
36 THE DOOM OF THE 
 
 Had you been made in Adam's stead, 
 you would like things have wrought, 
 
 And so into the self-same woe, 
 
 yourselves and yours have brought. 
 
 ^ ** * I may deny you once to try, 
 
 or Grace to you to tender, 
 Though he finds Grace before my face 
 
 who was the chief offender ; 
 Else should my Grace cease to be Grace, 
 
 for it would not be free, 
 If to release whom I should please 
 
 1 have no liberty. 
 
 (( 
 
 ' If upon one what 's due to none 
 
 I frankly shall bestow , 
 And on the rest shall not think best 
 
 compassion's skirt to throw, 
 Whom injure I? will you envy 
 
 and grudge at others' weal ? 
 Or me accuse, who do refuse 
 
 yourselves to help and heal ? 
 
 " ' Am I alone of what 's my own, 
 
 no Master or no Lord ? 
 And if I am, how can you claim 
 
 what I to some afford ? 
 Will you demand Grace at my hand, 
 
 and challenge what is mine ? 
 Will you teach me whom to set free, 
 
 and thus my Grace confine ? 
 
 ** ' You sinners are, and such a share 
 
 as sinners, may expect ; 
 Such you shall have, for I do save 
 
 none but mine own Elect. 
 Yet to compare your sin with their 
 
 who liv'd a longer time, 
 I do confess yours is much less, 
 
 though every sin 's a crime. 
 
MAJORITY OF MANKIND. 37 
 
 *' ' A crime it is, therefore in bliss 
 you may not hope to dwell; 
 But unto you I shall allow 
 the easiest room in Hell.'' " 
 
 Wiggles worth's views were thus in entire harmony with 
 the Westminster Confession and with those of Twisse, its 
 prolocutor, Calvin, and others whom we have quoted. 
 The popularity of his poem was very great. " The lirst 
 edition," says John Ward Dean,^ " consisting of eighteen 
 hundred copies, was sold, with some profit to the author, 
 within a year ; " which, considering the population and 
 wealth of New England at that time, shows almost as 
 remarkable a popularity as that of "Uncle Tom's Cabin." 
 
 Professor Tyler, in his "History of American Litera- 
 ture," says : ^ " This great poem, which, with entire uncon- 
 sciousness, attributes to the Divine Being a character the 
 most execrable and loathsome to be met with, perhaps, in 
 any literature, Christian or Pagan, had for a hundred 
 years a popularity far exceeding that of any other work, 
 in prose or verse, produced in America before the Revo- 
 lution. . . . No narrative of our intellectual history dur- 
 ing the colonial days can justly fail to record the enormous 
 influence of this terrible poem during all those times. 
 Not only was it largely circulated in the form of a book, 
 but it was hawked about the country in broadsides as a 
 popular ballad. ... Its pages were assigned in course to 
 little children to be learned by heart along wdth the cate- 
 chism ; as late as the present century, there were in New 
 England many aged persons who were able to repeat the 
 whole poem ; for more than a hundred years after its first 
 publication it was, beyond question, the one supreme poem 
 of Puritan New England." 
 
 1 New England Historical and Genealogical Register, for April, 
 1863. 
 
 2 History of American Literature,*vol. ii. p. 34. 
 
38 THE DOOM OF THE 
 
 " His work," says Francis Jenks,^ " fairly represents the 
 prevailing theology of New England at the time it was 
 written, and which Mather thought might * perhaps find 
 our children till the Day itself arrives.' " Happily that 
 day has not arrived, and the children of Mather have 
 disowned so much of the doctrine as relates to the dam-: 
 nation of infants. 
 
 The Cumberland Presbyterian Church of the United 
 States, which was organized in 1810, adopted in 1813 a 
 semi-Arrainian revision of the Westminster Confession. 
 Instead of saying, "Elect infants dying in infancy are 
 regenerated and saved," they changed the language to 
 all infants. The great body of the Presbyterian Church 
 in America, however, though they have individually given 
 up the belief in infant damnation, still allow this frightful 
 doctrine to disfigure their standards. Yet Dr. Withrow 
 tells us that Orthodoxy must be judged " by its standards." 
 No modern Presbyterian clergyman that we know of 
 teaches the doctrine of infant damnation, but every Pres- 
 byterian minister is obliged to subscribe to a Confession 
 which teaches it. If our Calvinistic brethren deny the 
 doctrine of infant damnation, let them blot it out of their 
 standards. Either their standards are condemned by their 
 present beliefs or their present belief is condemned by 
 their standards, 
 
 2. The Damnation of Heathen in the Creeds, 
 
 Not only is the damnation of unelect infants and unbap- 
 tized infants taught in the creeds, but the damnation of the 
 unconverted heathen, the vast majority of the adult por- 
 tion of mankind, is taught with even more emphasis and 
 uniformity. 
 
 THE SAXON VISITATION ARTICLES. 
 
 In the Saxon Articles of Visitation, prepared by the 
 Lutherans in 1592 against the Calvinists, the Calvinists 
 
 1 Christian Examiner, November, 1828. 
 
MAJORITY OF MANKIND. 39 
 
 were charged with holding, among others, the following 
 errors : — 
 
 " That God created the greater part of mankind for eterrval dam- 
 nation, and wills not that the greater part should be converted 
 and live." (Art. iv. On Predestination, 2.) 
 
 The Calvinists denied that they taught that God created 
 the greater part of mankind for eternal damnation, but 
 did not deny that such was their destiny, nor did the 
 Lutherans, generally. 
 
 THE THIRTY-NINE ARTICLES. 
 
 In the Thirty-Nine Articles of the Church of England, 
 both in the English Edition of 1571 and the American 
 Revision of 1801, we find salvation thus conditioned : — 
 
 " Art. XVIII. They also are to be accursed that presume 
 to say that every man shall be saved by the Law or Sect which 
 he professeth, so that he be diligent to frame his life according to 
 that Law and the light of Nature. For Holy Scripture doth set 
 out unto us only the Name of Jesus Christ, whereby men must 
 be saved." 
 
 This article is liberally interpreted by the Church of 
 England to-day, although it undoubtedly had its origin in 
 the same narrow view of salvation which is apparent in 
 the extracts from the creeds that follow. Bishop Burnet, 
 in his celebrated Exposition of the Articles, 1699, strug- 
 gles with the difiiculties and mysteries of this article as it 
 concerns the heathen, and shows a charity of heart and 
 breadth of mind which might be commended to many in 
 our own day : — 
 
 *' As for them whom God has left in Darkness, they are cer- 
 tainly out of the Covenant, out of those Promises and Declarations 
 that are made in it. So that they have no Federal Right to be 
 saved, neither can we affirm that they shall be saved : But on 
 the other hand, they are not under those positive denunciations, 
 because they were never made to them : Therefore since God has 
 not declared that they shall be damned, no more ought we to 
 take upon us to damn them. 
 
40 THE DOOM OP THE 
 
 " Instead of stretching the Severity of Justice by an Inference, 
 we may rather venture to stretch the Mercy of God, since that 
 is the Attribute which of all others is the most Magnificently 
 spoken of in the Scriptures: So that we ought to think of it in 
 the largest and most comprehensive manner. But indeed the 
 most proper way is, for us to stop where the Revelation of God 
 stops: And not to be wise beyond what is written ; but to leave 
 the secrets of God as Mysteries, too far above us to Examine, or 
 to sound their depth." (Exposition of the Thirty- Nine Articles. 
 4th ed., p. 169.) 
 
 THE SCOTCH CONFESSION OF FAITH. 
 
 The Scotch Confession of Faith adopted in 1560 is 
 very explicit in excluding the heathen : — 
 
 " We utterly abhorre the blasphemie of them that affirme, 
 that men quhilk live according to equitie and justice sal be saved, 
 quhat Religioun that ever they have professed. For as without 
 Christ Jesus there is nouther life nor salvation ; so sal there nane 
 ' be participant hereof, bot sik as the Father hes given unto his 
 Sonne Christ Jesus, and they that in time cum unto him, 
 avowe his doctrine, and beleeve into him, we comprehend the 
 children with the faithfull parentes." (Art. xvi.) 
 
 THE IRISH ARTICLES OF RELIGION (1615). 
 
 "Art. XXXI. They are to be condemned that presume to 
 say that every man shall be saved by the law or sect which he 
 professeth, so that he be diligent to frame his life according 
 to that law and the light of nature. For holy Scripture doth 
 set out unto us only the name of Jesus Christ whereby men 
 must be saved. 
 
 *' Art. XXXII. None can come unto Christ unless it be 
 given unto him, and unless the Father draw him. And all men 
 are not so drawn by the Father that they may come unto the 
 Son. Neither is there such a sufficient measure of grace vouch- 
 safed unto every man, whereby he is enabled to come unto 
 everlasting life." 
 
 THE LAMBETH ARTICLES. 
 
 This limitation in the Irish Articles was a reiteration 
 of the same doctrine seen in the Lambeth Articles, a 
 
MAJORITY OF MANKIND. 41 
 
 Calvinistic appendix to the Thirty-Nine Articles, com- 
 posed in 1595: — 
 
 "I. God from eternity hath predestinated certain men unto 
 life ; certain men he hath reprobated." 
 
 " III. There is predetermined a certain number of the pre- 
 destinate which can neither be augmented nor diminished. 
 
 " IV. Those who are not predestinated to salvation shall be 
 necessarily damned for their sins." 
 
 " VII. Saving grace is not given, is not granted, is not com- 
 municated to all men, by which they may be saved if they 
 will. 
 
 *' VIII. No man can come unto Christ unless it shall be given 
 unto him, and unless the Father shall draw him; and all men 
 are not drawn by the Father, that they may come to the Son. 
 
 "IX. It is not in the will or power of every one to be 
 saved." 
 
 THE CANONS OF DORT. 
 
 The Canons of the Synod of Dort were adopted- in 
 1618 and 1619. They are very strong in their definitions 
 of election, and in their denial of salvation through the 
 light of nature. These Canons are still in force in the 
 Reformed (Dutch) Church in America, and the text from 
 which we quote is taken from the " Constitution of the 
 Reformed Church in America," published in New York 
 (Schaff, Creeds^ <jbc., vol. iii. p. 581) : — 
 
 *' First head of Doctrine, art. vii. Election is the un- 
 changeable purpose of God, whereby, before the foundation of 
 the world, he hath, out of mere grace, according to the sovereign 
 good pleasure of his own will, chosen, from the whole human 
 race, which had fallen through their own fault from their primi- 
 tive state of rectitude into sin and destruction, a certain number 
 of persons to redemption in Christ." 
 
 " Art. x. ... He was pleased, out of the common mass of 
 sinners, to adopt some certain persons as a peculiar people to 
 himself. ..." 
 
 Under the third and fourth heads of doctrine it effect- 
 ually excludes the heathen : — 
 
42 THE DOOM OF THE 
 
 '* Art. IV. There remain, however, in man since the fall, 
 the glimmerings of natural light, whereby he retains some 
 knowledge of God, of natural things, and of the difference 
 between good and evil, and discovers some regard for virtue, 
 good order in society, and for maintaining an orderly external 
 deportment. But so far is this light of nature from being 
 sufficient to bring him to a saving knowledge of God and to 
 true conversion, that he is incapable of using it aright, even in 
 things natural and civil. Nay, farther, this light, such as it is, 
 man in various ways renders wholly polluted, and holds it [back] 
 in unrighteousness, by which he becomes inexcusable before 
 God." 
 
 THE WESTMINSTER CONFESSION. 
 
 But we have been especially challenged to quote the 
 Westminster Confession in proof of the doctrine of the 
 doom of the majority, — and strangely enough, by one who 
 has signed the creed, and who professes to accept it. We 
 have already quoted that confession to show that, histori- 
 cally interpreted, it teaches infant damnation. Its belief 
 in the damnation of the heathen is positive, and unam- 
 biguous. \ 
 
 " Others, not elected, although they may be called by the min- 
 istry of the Word, and may have some common operations of 
 the Spirit ; yet they never truly come unto Christ, and therefore 
 cannot he saved : much less can men, not professing the Christian 
 religion, be saved in any other way whatsoever, be they never 
 so diligent to frame their lives according to the light of nature 
 and the law of that religion they do profess ; and to assert and 
 maintain that they may is very pernicious and to he detested." 
 (^Confession, X. iv.) 
 
 In the Westminster Assembly's "Larger Catechism," 
 question 60, the heathen are again condemned : — 
 
 " Q. 60. Can they who have never heard the gospel, and so 
 know not Jesus Christ, nor believe in him, be saved by their 
 living according to the light of nature ? 
 
 "^. They who, having never heard the gospel, know not 
 Jesus Christ, and believe not in him, cannot be saved, be they 
 
MAJORITY OF MANKIND. 43 
 
 never so diligent to frame theij- lives according to the light of 
 nature or the law of that religion which they profess; neither is 
 there salvation in any other, but in Christ alone, who is the 
 Saviour only of his body, the Church." 
 
 We are further told that — 
 
 " All that hear the Gospel and live in the visible Church are 
 not saved ; but only they who are true members of the Church 
 invisible. . . . The invisible Church is the whole number of the 
 elect." (Q. 61, 64.) 
 
 The Westminster Confession and Catechism thus teach : 
 (1) that only elect infants are saved ; (2) that only a part 
 of the visible Church is saved ; (3) that the heathen who 
 never heard the gospel are damned. It requires no 
 arithmetic to deduce from the Westminster Catechism 
 the doctrine of the " vast majority of the lost." On the 
 contrary, it requires some new and miraculous system of 
 arithmetic to deduce from it anything else. 
 
 The older and regular Congregational creeds agree 
 substantially with the Westminster Confession on doctri- 
 nal points. 
 
 THE SAVOY DECLARATION. 
 
 The Savoy Declaration was adopted by the Elders and 
 Messengers of the English Congregational Churches in 
 1658. It is simply the Westminster Creed corrected to 
 suit the Congregational polity, and excludes the heathen 
 from salvation : — 
 
 " This promise of Christ, and salvation by him, is revealed 
 only in and by the Word of God ; neither do the works of crea- 
 tion or providence, with the light of nature, make discovery of 
 Christ, or of grace by him, so much as in a general or obscure 
 way ; much less that men, destitute of the revelation of him by 
 the promise or gospel, should be enabled thereby to attain 
 saving faith or repentance." (Chap. XX. ii.) 
 
 The Savoy Declaration adds some words to the tenth 
 chapter of the Westminster Confession, which bolt the 
 door against the heathen more effectually than ever : — 
 
44 THE DOOM OF THE 
 
 " Others not elected, although they maybe called by the min- 
 istry of the Word, and may have some common operations of 
 the Spirit, yet not being effectually drawn by the Father, they 
 neither do nor can come unto Christ, and therefore cannot be 
 saved : much less can men, not professing the Christian religion 
 be saved in any other way whatsoever, be they never so diligent 
 to frame their lives according to the light of nature and the law 
 of that religion they do profess; and to assert and maintain 
 that they may is very pernicious and to be detested." 
 
 AMERICAN CONGREGATIONAL CREEDS. 
 
 The " Elders and Messengers of the churches assembled 
 in the Synod at Cambridge, in New England," in June, 
 1648, declare the Westminster Confession, published the 
 previous year, " to be very holy, orthodox, and judicious in 
 all matters of faith ; and do therefore freely and fully con- 
 sent thereunto for the substance thereof." Finding the 
 Confession doctrinally sufficient, the Cambridge Synod 
 confined itself to an exposition of the Congregational 
 polity. 
 
 The Synod of New England Congregational Churches, 
 held at Boston in 1680, accepted and republished the 
 Savoy revision of the Westminster Confession ; passages 
 from which, excluding the heathen from salvation, we 
 have quoted above. 
 
 The Saybrook Platform, adopted by the Elders and 
 Messengers of the churches in the Colony of Connecticut, 
 assembled at Saybrook, September 9, 1708, recognizes and 
 endorses the Westminster, Boston, and Savoy confessions 
 as its doctrinal foundation, and thus reasserts the damna- 
 tion of the heathen. 
 
 THE PLYMOUTH DECLARATION. 
 
 In the doctrinal agitation which arose with the Unita- 
 rian controversy, about thirty-four of the oldest churches 
 in New England — comprising the greater part of the 
 churches whose elders and messengers adopted the Boston 
 
MAJORITY OF MANKIND. 45 
 
 Confession — entirely renounced the Calvinistic system, 
 and appealed in a larger and more generous way to New 
 Testament Christianity, as superior to Confessional inter- 
 pretations. But the Orthodox part of the Congregational 
 body, as late as 1865, in its Declaration of Faith adopted 
 at Plymouth, Mass., freely and gratefully accepted the 
 "dark and awful" doctrines embodied in the Boston 
 Confession of 1680, which was a republication of the 
 horrors of the Savoy and Westminster confessions quoted 
 above : — 
 
 *' Standing by the rock where the Pilgrims set foot upon these 
 shores, upon the spot where they worshipped God, and among 
 the graves of the early generations, we. Elders and Messengers of 
 the Congregational Churches of the United States in National 
 Council assembled, — like them acknowledging no rule of faith 
 but the Word of God, — do now declare our adherence to the 
 faith and order of the apostolic and primitive churches held by 
 our fathers, and substantially as embodied in the confessions 
 and platforms which our Synods of 1648 and 1680 set forth or 
 reaffirmed. We declare that the experience of the nearly two 
 and a half centuries which have elapsed since the memorable 
 day when our sires founded here a Christian Commonwealth, 
 with all the development of new forms of error since their 
 times, has only deepened our confidence in the faith and polity 
 of those fathers. We bless God for Ihe inheritance of these doc- 
 trines. We invoke the help of the Divine Redeemer that, 
 through the presence of the promised Comforter, he will enable 
 us to transmit them in purity to our children. ^^ 
 
 Blessing God for the inheritance of a doctrine which 
 damns the vast majority of the human race to endless 
 woe ! Praying that the Divine Redeemer would enable 
 them to transmit these horrors in purity to their children ! 
 There are many things to be profoundly grateful for in 
 the old Puritan heritage, but these are not a part of them. 
 We may forgive the men of two hundred years ago for 
 believing in mediasval superstitions; but what shall we 
 say of those who, in all the light of our own day, reaflSrm 
 
46 THE DOOM OF THE 
 
 them? Their Elders and Messengers of 1865 might have 
 found a better occasion for gratitude in the joyous con- 
 sciousness that they were at liberty to correct the errors 
 of their fathers, and to give to the Evangelical conception 
 of Christianity a new breadth, by affirming those spiritual 
 truths of which the Westminster Confession is but a 
 ghastly parody. It is a pleasure, however, to record the 
 increased influence which the Liberal minority in the 
 Orthodox Congregational body has achieved, an influence 
 strong enough to render the passage of the Burial Hill 
 Declaration inexpedient to-day, if not impracticable. 
 
 CBEED OF THE PARK STREET CHURCH. 
 
 Assent to the old creeds, or abridgments of them, 
 which contain the doctrines we arraign, is still required, 
 however, in many of the most representative Orthodox 
 churches. The following are the articles which the pastor 
 and deacons of Park Street Church, Boston, are required 
 to sign : — 
 
 *' First. We believe that the Scriptures of the Old and New 
 Testament are the Word of God, and the only perfect rule of 
 Christian faith and practice. 
 
 '' Second. We profess our decided attachment to that system 
 of the Christian religion which is distinguishingly denominated 
 Evangelical ; more particularly to those doctrines, which in a 
 proper sense, are styled the Doctrines of Grace, viz : ' That there 
 is one and but one living and true God, subsisting in three per- 
 sons, the Father, the Son, and the Holy Ghost; and that 
 these Three are the one God, the same in substance, equal in 
 power and glory; that God from all eternity, according to the 
 counsel of His own will, and for His own glory, foreordained 
 whatsoever comes to pass ; that God in His most holy, wise, and 
 powerful providence preserves and governs all His creatures 
 and all their actions ; that, by the Fall, all mankind lost com- 
 munion with God, are under His wrath and curse, and liable to 
 all the miseries of this life, to death itself, and to the pains of 
 hell forever ; that God out of His mere good pleasure, from all 
 
MAJORITY OF MANKIND. 47 
 
 eternity elected some to everlasting life, entered into a covenant 
 of grace, to deliver them from a state of sin and misery, and 
 introduce them into a state of salvation by a Redeemer ; that 
 this Redeemer is the Lord Jesus Christ, the eternal Son of 
 God, who became man, and continues to be God and man in 
 two distinct natures and one person forever; that the effectual 
 calling of sinners is the work of God's Spirit; that their justifi- 
 cation is only for the sake of Christ's righteousness by faith.* 
 And though we deem no man or body of men infallible, yet we 
 believe that those divines that were eminently distinguished in 
 the time of the Reformation, possessed the spirit, and maintained 
 in great purity, the peculiar doctrines of our holy religion ; and 
 that these doctrines are in general clearly and happily expressed 
 in the Westminster Assembly's Shorter Catechism, and in the 
 Confession of Faith owned and consented unto by the Elders 
 and Messengers of the Churches, assembled at Boston (N. E.), 
 May 12th, a. d. 1680." 
 
 The creed of Park Street Church thus asserts that " all 
 mankind lost communion with God, are under his wrath 
 and curse, and liable to all the miseries of this life, to 
 de.'ith itself, and to the pains of hell forever." " Some^"* 
 we are told, " are elected to everlasting life.'* If we wish 
 to know how vast a majority of the human race are ex- 
 cluded from this elected " some," we turn to the Boston 
 Confession to which we have been referred by the Park 
 Street Creed itself, and read the implied damnation of 
 unelect infants, and the expressed damnation of the great 
 body of the heathen world : — 
 
 "III. Elect Infants dying in Infancy are Regenerated and 
 Saved by Christ, who worketh when and where and how he 
 pleaseth: So also are all other Elect Persons, who are uncapable 
 of being outwardly called by the Ministry of the Word." 
 
 " IV. Others not elected, although they may be called by the 
 Ministry of the Word, and may have some common Operations 
 of the Spirit, yet not being effectually drawn by the Father, 
 they neither do nor can come unto Christ, and therefore cannot 
 be saved; much less can these, not professing the Christian 
 Religion, be saved in any other way whatsoever, be they never 
 
48 THE DOOM OF THE 
 
 SO diligent to frame their Lives according to the Light of Nature 
 and the Law of that Religion they do profess : And to assert 
 and maintain that they may, is very pernicious and to be 
 detested." (Chap, x.) 
 
 Whatever may be the personal opinions of the pastor 
 of Park Street Church, the creed which he is required to 
 subscribe teaches this " dark and awful doctrine," and we 
 have no doubt that there is still sung in Park Street 
 Church, to the doleful tune of " Windham," a hymn run- 
 ning:— 
 
 " Broad is the road that leads to death. 
 
 And thousands walk together there ; 
 
 But wisdom shows a narrow path, 
 
 With here and there a traveller." 
 
 Sixty years ago Prof. Andrews Norton, when engaged 
 in a controversy on the teachings of Calvinism, felt obliged 
 to say of some of his opponents : — 
 
 " Instead of endeavoring to maintain, they have denied the 
 doctrines of their own system. They have had the assurance 
 to assert that that was not Calvinism which for almost three cen- 
 turies every theologian has known and acknowledged to be 
 Calvinism. They have refused, when pressed hardly, and the 
 occasion has required it, to acknowledge the fundamental doc- 
 trines of their own creeds and confessions and standard writers. 
 They have not given them up explicitly and honestly, and said 
 they could not defend them, but they have, in fact, denied the 
 Calvinistic faith, at the very moment they have been pretending 
 to support it, and have been reviling those by whom it was 
 openly opposed." — Christian Disciple^ 1822, p. 263. 
 
 These strictures of Professor Norton are not without 
 their application to-day. 
 
 We have presented evidence from the principal Evan- 
 gelical Creeds of Christendom, w^hich we submit, honestly 
 and historically interpreted, clearly teach this doctrine of 
 the damnation of the majority. We could frame no blacker 
 indictment of Christianity than is presented in these docu- 
 ments ; and let it not be forgotten that they are still the 
 acknowledged standards of Evangelical Protestantism. 
 
MAJORITY OF MANKIND. 49 
 
 III. 
 
 The Doctrine of the Doom of the Majority still 
 taught by evangelical denominations. 
 
 Having shown that this doctrine has been alleged by 
 Orthodoxy to be the teaching of the Scripture, and that 
 it is taught in its authoritativ^e standards, we purpose 
 now to show that it is still held, taught, and urged as a 
 practical motive by Evangelical denominations. Ortho- 
 doxy has abandoned its former belief in infant damna- 
 tion, though the piteous cries of damned children still 
 echo from the pages of its creeds. It no longer deduces 
 that doctrine from Scripture teaching. But it has never 
 surrendered the doctrine that the vast majority of man- 
 kind are doomed to eternal misery. The horror still 
 appears in its literature, is still preached in its pulpits and 
 taught in its Sunday-schools. 
 
 There are three legitimate ways of finding fairiy what 
 a denomination teaches, all of which must be employed. 
 First, we may appeal to its standards. There are some 
 who say, with Dr. Withrow, that this is the only proper 
 way. Secondly, we may appeal to prominent and acknowl- 
 edged representatives. That is, we may appeal, not only 
 to its standards, but to its standard hearers — to the men 
 that conduct its theological schools, train its ministers, 
 fill its representative pulpits, and create its literature. 
 It is necessary to compare its creeds with its current 
 teachings. Thirdly, we may examine its practical mis- 
 sionary motive as well as its theoretical teaching. 
 
 We have already appealed to the standards ; and have 
 found the doctrine we assail distinctly taught in them. 
 Let us now appeal to its modern and representative 
 spokesmen, and examine its practical missionary motive. 
 
 4 
 
60 THE DOOM OF THE 
 
 DR. EMMONS'S TEACHING. 
 
 We have referred before to Dr. Emmons. In the course 
 of his long pastorate, he trained nearly a hundred students 
 for the ministry. He was interested, too, in the formation 
 of Andover Seminary. " Perhaps no theological instructor 
 in the land," says Dr. Park, " has come so near as Emmons 
 to spreading his pupils through an entire century." And 
 what did Dr. Emmons teach his pupils, as well as the 
 people that sat under his ministration ? A few extracts 
 will show : — 
 
 ' ' Though there are only a few of his people who are conformed 
 to his image, and the great mass of mankind are opposed to his 
 little flock, and conspiring to destroy it, yet all that his Father 
 has given him shall come to him." (Vol. ii. p. 386.) 
 
 "This doctrine [of reprobation] cannot be preached too 
 plainly. It ought to be represented as God's eternal and 
 effectual purpose to destroy the non-elect. God could not repro- 
 bate any from eternity without intending to carry his eternal 
 purpose into execution." (Vol. ii. p. 401.) 
 
 " If the good of the intelligent creation in general may some- 
 times require God to give up the good of individuals, then it may, 
 for aught we know, require him to give up the good of individuals 
 forever. If the general good of mankind once required the 
 temporal destruction of Pharaoh and his hosts, who knows but 
 the general good of the whole intelligent creation may also require 
 their eternal destruction ? Therefore, allowing that God does, in 
 this sense, aim supremely and solely at the general good of the 
 intelligent creation, yet he may, nevertheless, make myriads and 
 myriads of individuals finally and eternally miserable." (Vol. 
 iii. p. 779.) 
 
 " If all are sinners in consequence of Adam's first transgres- 
 sion, then all have need of embracing the gospel. No other 
 way of salvation is provided." (Vol. ii. p. 612.) 
 
 Dr. Emmons even teaches that Arminians will be in- 
 cluded among the doomed majority. 
 
 "If God is to be justified in his treatment of Pharaoh and 
 of all the rest of the non-elect, then it is absolutely necessary to 
 
MAJORITY OF MANKIND. 51 
 
 approve of the doctrine of reprobation in order to he saved. None 
 can be admitted to heaven who are not prepared to join in the 
 employments as well as the enjoyments of the heavenly world. 
 And we know that one part of the business of the blessed is to 
 celebrate the doctrine of reprobation. They sing the Song of 
 Moses and the Lamb, which is an anthem of praise for the 
 destruction of Pharaoh and his reprobate host. How, then, can 
 any be meet for an inheritance among the saints in light, who 
 are not reconciled to the doctrine of reprobation, which is, and 
 which will be forever, celebrated there? " (Vol. ii. p. 402.) 
 
 According to this view, Methodists, and Arminians 
 among all the denominations, stand a poor chance. 
 
 Dr. Emmons also shows that character and good works 
 will not avail in the slightest : — 
 
 "We learn from what has been said why none of the works 
 of sinners will be accepted at the last day. Our Saviour, who 
 will be the final Judge, has absolutely declared that he will con- 
 demn all sinners and all their works without distinction in the 
 great day of account. And though they may plead that they 
 have fed the hungry, clothed the naked, visited the sick, and 
 done many deeds of apparent humanity and benevolence, yet he 
 will reject and punish them for that criminal selfishness which 
 was the source of all their actions. And this will be a sufficient 
 reason for their everlasting perdition." (Vol. ii. p. 644.) 
 
 Dr. Emmons further shows that God created men espe- 
 cially to damn them for his good pleasure : — 
 
 *' Now, if God be capable of great and noble designs, if he 
 be capable of great and noble exertions, and capable of taking 
 a true, real, infinite pleasure and delight in all his works, then 
 it is easy to conceive that he might make his own pleasure, his 
 own blessedness or glory, the grand and supreme object in all 
 his works of creation and providence, and have but an inferior 
 and subordinate respect to the good of the creature. Accordingly, 
 the Scripture represents this as his ultimate and supreme end in 
 the creation of the world. ' The Lord hath made all things for 
 himself; yea, even the wicked for the day of evil.' " {The Pro- 
 cess of the General Judgment^ Works, vol. iii., p. 780.) 
 
 These are the teachings which the Congregational Pub- 
 lication Society republishes in 1860. 
 
52 THE DOOM OF THE 
 
 DR. ENOCH pond's TEACHING. 
 
 Let US take another Orthodox theological school, that 
 at Bangor, Me., and turn to the teachings of its venerable 
 and respected president. Rev. Enocli Pond, D.D., who 
 died in January, 1882. In an article on "The Future 
 of the Heathen," in the Christian Remew^ Dr. Pond 
 writes with the terrible earnestness of one who accepts 
 the logical consequences of this doctrine, and whose spirit 
 of benevolence is stirred to the depths for the relief of 
 the damned. 
 
 " The conclusion, therefore, remains unshaken, notwithstand- 
 ing all the objections which may be urged against it, that the 
 end of heathenism is eternal death, and that the great body of the 
 adult heathen (for we believe that infants are saved the world 
 over) will lose their souls forever. 
 
 " And now, what a dreadful conclusion is this! Let us pause 
 and ponder it, and not be in haste to dismiss it from our minds. 
 Not less than six hundred millions of the present inhabitants of 
 our globe are heathens. Three fourths of this number are adult 
 heathens. Each one of these is an immortal creature, destined 
 to outlive the stars, destined to exist forever. 
 
 "Now they have a season of probation; but this is rapidly 
 and, in respect to successive multitudes of them, constantly 
 coming to a close. A mighty stream is ever pouring them over 
 the boundaries of time ; and, when once they have passed these 
 boundaries, where do they fall ? Alas! we have seen where! 
 They fall to rise no more. They sink in darkness, misery, and 
 despair. They go to be treated not hardly or cruelly, but justly ; 
 go to Him by whom " actions are weighed; " go to be punished 
 as their sins deserve, forever. Now these are not fictions, but 
 facts, — facts fully established by the Scriptures, and proved 
 incontestably in the preceding remarks. And are they not stun- 
 ning, overwhelming facts, — sufficient, and more than sufficient, 
 to rouse up every Christian's heart? 
 
 " Here is a broad current rushing downward from the heathen 
 world into that lake which burneth with unquenchable fire, on 
 which hundreds of millions of immortal beings are descending, 
 and by which thousands upon thousands are every day destroyed ; 
 
MAJORITY OF MANKIND. 53 
 
 » 
 
 and shall we sit down and contemplate such a scene, shall we be 
 able to speak and write about it unmoved ? Or shall not each 
 one rather exclaim, in accents prompted by Christian love: — 
 
 * My God, I feel the mournful scene ! 
 My spirits yearn o'er dying men ! 
 And fain my pity would reclaim, 
 And snatch the firebrands from the flame.' ** 
 
 (^Christian Review^ vol. xxii. 1857, p. 41.) 
 
 There is also an Orthodox theological seminary at New 
 York, and Dr. W. G. T. Shedd is one of its eminent pro- 
 fessors. In a sermon delivered before the Presbyterian 
 Board of Foreign Missions, May 3, 1863, entitled "The 
 Guilt of the Pagan," and published by the American Board 
 in 1864, Dr. Shedd says : — 
 
 " Unless the guilt of the pagan world can be proved, the mis- 
 sionary enterprises of the Christian church, from the days of 
 the Apostles to the present time, have all been a waste of labor." 
 (p. 1.) 
 
 ** It follows inevitably from these positions of St. Paul con- 
 cerning the guilt of the pagan, that nothing hut revealed religion 
 can save him from an eternity of sin and icoe.'* (p. 21.) 
 
 " Our Lord and Saviour knew infallibly how many millions 
 upon millions of the race for whom he proposed to pour out his 
 life-blood would reject him. He knew long beforehand how 
 many millions upon millions of this miserable and infatuated race 
 would resist and ultimately quench the only Spirit that could 
 renovate and save them." (p. 23.) 
 
 "It is this dark and awful fact," says Dr. Shedd in 
 closing his sermon, — dark and awful it truly seems, — 
 "that the Church of Christ is continually to keep in mind." 
 (p. 22.) The Prudential Committee of the American 
 Board were so impressed with the force of this argument 
 that they directed a copy of the sermon to be sent to the 
 pastors of the various churches which contribute to the 
 
54 THE DOOM OF THE 
 
 treasury of the American Board. The secretary, Rev. S. 
 B. Treat, indorsing his position, says, " The entire heathen 
 world is guilty, condemned, lost^ (The Italics are his.) 
 This is still the position of the American Board. It bases 
 its appeals on this " dark and awful fact." Dr. Edwards 
 A. Park, at the great missionary meeting in Portland, 
 in October, 1882, and in a subsequent discourse, took 
 substantially the same position, and asserted that the mis- 
 sionary nerve would be cut if a probation after death 
 were allowed to the heathen. 
 
 REV. ALBERT BARNES, D. D. 
 
 Rev. Albert Barnes was a leading preacher and writer 
 in the Presbyterian Church. In the following passage 
 from one of his sermons the great mjijority of mankind 
 are excluded from all hope of heaven : — 
 
 *' The admission that the Christian religion is true is a con- 
 demnation of all other systems, and shuts out all who are not 
 interested in the plan of the gospel from all hope of heaven." 
 {The Way of Salvation, p. 12.) 
 
 As we shall see further on, Dr. Barnes struggled hard 
 with the terrible mystery of this doctrine. 
 
 REV. A. A. HODGE, D. D. 
 
 Dr. A. A. Hodge of Princeton Theological Seminary, 
 in his Commentary on the Confession of Faith (1869), 
 admits without a sign of hesitancy the damnation of 
 the majority. 
 
 " That the diligent profession and honest practice of neither 
 natural religion, nor of any other religion than pure Christianity 
 can in the least avail to promote the salvation of the soul, is 
 evident from the essential principles of the gospel." {Commen- 
 tary on Conf., p. 241.) 
 
 " That in the case of sane adult persons a knowledge of 
 Christ and a voluntary acceptance of him is essential in order 
 to a personal interest in his salvation is proved — (1^ Paul 
 
MAJORITY OF MANKIND. 55 
 
 argues this point explicitly : If men call upon the Lord they 
 shall be saved; but in order to call upon him they must believe; 
 and in order to believe they must hear; and that they should 
 hear the gospel must be preached unto them. ... (2) God has 
 certainly revealed no purpose to save any except those who, 
 hearing the gospel, obey; and he requires that his people, as 
 custodians of the gospel, should be diligent in disseminating 
 it as the appointed means of saving souls. Whatever lies 
 beyond this circle of sanctified means is unrevealed, unpro- 
 mised, uncovenanted. (3) The heathen in mass, with no single 
 definite and unquestionable exception on record, are evidently 
 strangers to God, and are going down to death in an unsaved 
 condition. The presumed possibility of being saved without a 
 knowledge of Christ remains, after eighteen hundred years, a 
 possibility illustrated by no example." (/6., p. 242.) 
 
 How Dr. HodgSv obtained this information, he does not 
 tell us. It presumes a familiarity with God's judgments, 
 which perhaps is granted only to the elect. 
 
 PRINCETON REVIEW. 
 
 Dr. Hodge's views on this point are confirmed by an 
 
 article in the Princeton Review^ the authoritative organ 
 
 of the Seminary, published in 1860, and entitled "The 
 Heathen Inexcusable for their Idolatry."^ 
 
 *' They who have never known of a Saviour cannot be guilty 
 of the sin of rejecting him. What then is the ground of their 
 condemnation? This question is an important one; for, if the 
 heathen are not under condemnation, what is the use of sending 
 them the gospel? If the heathen, or the greater portion of 
 them, are to get to heaven through their ignorance, where is the 
 necessity for any clearer light, which, reasoning from all past 
 experience, the greater majority will not receive? The question, 
 in fact, lies still further back, as to the necessity of any gospel 
 at all. If we, or any single individual man, could have been 
 saved without the atonement, then righteousness would have been 
 by that method, and Christ would not have died. The gospel, 
 
 ^ In Poole's Index the writer's name is given as J. K. Wight. 
 
56 THE DOOM OF THE 
 
 however, looks upon all as in a state of condemnation, and that 
 none can hope for justification and eternal life except through 
 the righteousness of Christ alone." {Princeton Review, 1860, 
 vol. xxxii. p. 427.) 
 
 " The heathen are under condemnation, and to them a dark 
 and hopeless one: they know of no escape. While, therefore, 
 their sin is far less than of those who know the remedy and re- 
 ject it, still their condition is one which should excite our deepest 
 pity and compassion. The wrath of God is abiding on them. 
 From the second death, and all its terrors, they know of no 
 escape ; but to us the only remedy for them and us has been made 
 known. It is not our object to dwell upon the practical conclu- 
 sion which the apostle draws from the fact that the heathen are 
 under condemnation ; but the more we recognize the fact, the 
 more important must we feel to be the inference from it, — 
 namely, that the only hope for Jew and Gentile is in justification 
 thi'ough faith in Christ, that his is the only name given under 
 heaven whereby men can be saved." (lb., p. M8.) 
 
 The damnation of the heathen has not only been held 
 as a theological tenet, but it has been urged as the great 
 practical motive for missionary effort. This is strikingly 
 evident in the article of Dr. Enoch Pond, already quoted. 
 In preparing this treatise we have examined all the 
 sermons which have been preached before the American 
 Board of Commissioners for Foreign Missions during the 
 last forty years, and a few delivered before that Board 
 was formed. 
 
 We have been impressed in these sermons with the 
 earnestness, zeal, piety, faith, hope, and love which they 
 express, and the ability with which they have been pre- 
 pared. The range of minor motives, minor when viewed 
 from the Orthodox standpoint, is considerable. The good 
 effect of missionary work on the churches themselves, 
 the improvement of the temporal condition of the hea- 
 then, the encouragements derived from work already done, 
 are from time to time presented. There are sermons which 
 are marked by a pessimistic tone, in which the miseries of 
 
MAJORITY OF MANKIND. 57 
 
 the heathen now and hereafter are pictured; and there 
 are sermons thoroughly optimistic in their belief in the 
 final triumph of Christianity. Indeed, it has ever been a 
 powerful motive in missionary appeal to paint the millen- 
 nial glories of an entire world converted to Jesus Christ. 
 Sometimes, love to Christ is presented as a constraining 
 motive ; sometimes, the duty of the Church to obey his 
 command to preach his gospel to all nations. Less fre- 
 quently than either of these, though often urged with 
 tenderness and power, are the obligations that spring from 
 human brotherhood. Some writers find their inspiration 
 in the great number of the heathen that will be saved if 
 the gospel is sent ; others in the vast number that will be 
 lost if it is not sent. 
 
 But — whatever be the minor motives which give variety, 
 ingenuity, and force to these yearly appeals — the under- 
 lying premise on which they are all built is the assumption 
 that the heathen form part of a lost and ruined world, and 
 that nothing but a personal acceptance of the gospel of 
 Jesus Christ can save them from eternal misery. This is 
 the key-note of the earliest and latest of these discourses. 
 It is the corner-stone of the missionary power. A few 
 extracts from some of these sermons, and other missionary 
 literature, will show the tenacity with which this doctrine 
 is held, and how vital it has been deemed to the whole 
 system. 
 
 REV. GORDON HALL. 
 
 Rev. Gordon Hall, a missionary, in a sermon preached 
 in 1812, in Philadelphia, said : — 
 
 " While the whole number of souls now upon the globe 
 amounts to no less than eight hundred millions, there are by 
 computation five hundred millions who have never heard of 
 the name of Jesus, who know not that a Savior has bled for 
 sinners, and are rushing through pagan darkness by millions down 
 to hopeless death.^^ (p. 4.) 
 
58 THE DOOM OF THE 
 
 *'The poor pagans have not a ray of gospel light to guide 
 them to the world of glory. They are by millions perishing for 
 lack of those precious privileges which so many in this country 
 are abusing to their own damnation." (p. 15.) 
 
 REV. MYRON WINSLOW. 
 
 At a meeting held at the Old South Church, Boston, 
 June 7, 1819, on the evening previous to the sailing of 
 several missionaries to Ceylon, Rev. Myron Winslow 
 said : — 
 
 " It cannot be denied that the general representation of the 
 Bible concerning the heathen world is that they are going down 
 to perdition. If, still, the thought of such vast multitudes sink- 
 ing into hell, without any knowledge of the only name given 
 under heaven by which they can be saved, seems inconsistent 
 with the goodness of God, we are to remember that they, with 
 all our fallen race, deserve eternal misery; that the provisions of 
 the gospel are wholly gratuitous, God being under no obligation 
 to communicate them to any; and, if not to any, certainly not 
 to all ; that he has a right to choose whom he will to salvation ; 
 and, if he leaves whole nations to perish, it is right. ... It is 
 true, the heathen are to be judged according to the light they 
 have: they cannot be condemned for rejecting a salvation which 
 was never offered them; but they may be condemned, they will 
 be condemned, for putting out the light of nature." (p. 12.) 
 
 REV. WILLIAM HERVEY. 
 
 Rev. William Hervey, missionary to India, 1829, said : — 
 "Brethren, have the terms of admission to heaven been 
 altered since they were laid down by the Saviour ? Have the 
 requisitions of the gospel been softened since the days of the 
 apostles ? I know that many professors feel and act as though 
 this was the case. But heaven and earth shall pass away before 
 one human sinner shall be admitted to glory on altered terms . ' ' 
 
 MISS MARY LYON. 
 
 Miss Mary Lyon, the founder of South Hadley Seminary, 
 pleaded warmly, in her "Missionary Offering" (1843), for 
 the lost heathen : — 
 
MAJORITY OF MANKIND. 69 
 
 *' The price of their redemption has been paid. The Holy- 
 Spirit has been given. But one thing more of all the counsels 
 of heaven is wanting to secure their salvation, to make sure of 
 their eternal safety. This one thing is the voluntary instrumen- 
 tality of man. For the want of this, millions and millions during 
 the last eighteen centuries have gone down to everlasting 
 death." (p. 30.) 
 
 EEV. THOMAS H. SKINNER, D. D. 
 
 Rev. Thomas H. Skinner, D.D., of New York, preached 
 the sermon in 1843, and lays down what he considers 
 some essential facts on this point : — 
 
 " In the Christian scheme, the following facts are essential : 
 that mankind are in a state of sin, and dying in this state are 
 utterly lost ; that their recovery can be effected onli/ by their being 
 Christianized or brought under the power of the gospel ; that the 
 gospel can do nothing where it has not been propagated or is 
 unknown." (p. 7.) 
 
 In another passage of the same sermon. Dr. Skinner 
 shows how negligent the Church has been in evangelizing 
 the world, and to give effect to his reproach adds an in- 
 teresting calculation : — 
 
 " Never, since the primitive era, has she [the Church] given 
 indication that she felt herself under the sanction of any author- 
 ity to evangelize the nations of the earth, while by twenty millions 
 a year, during eighteen centuries, they have been passing to their 
 eternal destiny, strangers to the influence of God's recovering 
 grace." (p. 11.) 
 
 REV. MARK HOPKINS, D. D. 
 
 Rev. Dr. Hopkins, in his sermon in 1845, considered 
 humanitarian and civilizing influences alone as insufficient 
 to meet the need of the heathen, and said : — 
 
 " The burden which rests upon us is not simply a proclamation 
 of the gospel amonj; the heathen, but such a proclamation of it 
 as shall save the soul. If we fail of this, we fail of our object 
 altogether." (p. 19.) 
 
60 THE DOOM OF THE • 
 
 REV. FRANCIS BOWMAN. 
 
 In a missionary sermon by Rev. Francis Bowman 
 (Presbyterian), preached in 1846, we read: — 
 
 " There is not in all truth anything so important to be known 
 by the whole world as the fact that ' Christ Jesus came into the 
 world to save sinners.' Impart all other truth, yet, if this be 
 withheld, the teeming millions of the earth^s population will perish.^* 
 (p. 7.) 
 
 REV. RUFUS ANDERSON, D.D. 
 
 Rev. Dr. Rufus Anderson, senior secretary of the Amer- 
 ican Board, said in 1851: — 
 
 *' Nothing is more truly binding upon us than the obligation 
 to impart the gospel to those whom we can reach, and who will 
 perish if they do not receive it. That, surely, is the most destruc- 
 tive immorality which withholds from immortal man the only 
 gospel of salvation. The most pernicious infidelity is surely 
 that which cares not for a world perishing in sin." (p. 21.) 
 
 REV. GEORGE W. BETHUNE, D.D. 
 
 Rev. Dr. George W. Bethune, of the Dutch Reformed 
 Church, urged, in 1856, the Calvinistic theology as the 
 very basis for all missionary work as against all more 
 liberal methods. Dr. Bethune argued that the glory 
 belonged to Christ : — 
 
 "Even if it were possible (a monstrous supposition) to make 
 men repent by any method of our own device, we should not dare 
 to use it ; for then we should take the praise from him, and break 
 our loyalty. . . . The world is to be saved, but through the con- 
 version of individual sinners. We may preach to the multitude, 
 but only he who by the grace of God believes the word will be 
 blessed." (p. 18.) 
 
 ^^ Myriads of our felloiu-sinners , in our land and other lands, 
 are still in these horrible depths : the gospel alone can lift them 
 out." (p. 38.) 
 
 REV. W. W. PATTON. 
 
 In an article entitled, " The True Theory of Missions to 
 the Heathen," in the Bibliotheca Sacra, for July, 1858, 
 
MAJORITY OF MANKIND. 61 
 
 Eev. W. W. Patton testifies to the prevalent evangelical 
 belief, though he does not hold it : — 
 
 " We come now to a second theory of missions, which may 
 be called the extreme evangelical theory. . . . Can a heathen be 
 saved who has lived and died without hearing of Jesus Christ, 
 or of the one living and true God ? The theory which we are 
 now to consider answers in the negative. It teaches that man 
 can in no way be pardoned without specific faith in the Lord 
 Jesus Christ as the Saviour of sinners ; and that all the heathen 
 who have not been visited by the missionaries of the cross, have 
 descended, generation after generation, in unbroken ranks, to 
 perdition, their case having been through life as hopeless as that 
 of men seized with a fatal malady, the only cure for which is on 
 the other side of the globe, with no means of obtaining it. 
 To what extent this theory is actually held, in all its rigidity, we 
 are unable to say. It is the accepted theory of the Romish 
 Church, and of a part of the Protestant Church, perhaps of the 
 majority of the latter. The ordinary language of missionary 
 letters, addresses, sermons, and reports implies or favors this 
 extreme view." {Bihliotheca Sacra, vol. xv. p. 552.) 
 
 Mr. Patton might have gone further, and said that this 
 missionary literature not only implies or favors this ex- 
 treme view, but that it continually asserts it as absolutely 
 necessary to the missionary motive. But we have later 
 and additional testimony on this point. 
 
 REV. R. W. PATTERSON, D. D. 
 
 Rev. Dr. Patterson, of the Second Presbyterian Church, 
 Chicago, said, in 1859 : — 
 
 ''Remember! All these thousands and millions who are 
 living and dying without the gospel are of your own blood ! 
 Remember ! Their souls are as precious as yours ; Jesus died 
 for them as well as for you. Remember! They are going on 
 rapidly to the same great Eternity which lies before you ; and 
 what you do for them must be done quickly. I tell you, my 
 brethren, we are strong in our cause, when we can press motives 
 like these upon the hearts of all the multitudes who know how 
 to feel for the woes of perishing souls." (p. 16.) 
 
62 THE DOOM OF THE 
 
 EEV. W. G. T. SHEDD, D. D. 
 
 The sermon of Dr. Shedd on the " Guilt of the Pagan," 
 published in 1864, has already been referred to. An addi- 
 tional quotation is in place here : — 
 
 " Natural religion consigns the entire pagan world to eternal 
 perdition. ... It is precisely because the pagan world has not 
 obeyed the principles of natural religion, and is under a curse 
 and a bondage therefor, that it is in perishing need of the truths 
 of revealed religion. Little do those know what they are saying, 
 when they propose to find a salvation for the pagan in the mere 
 light of natural reason and conscience." (pp. 20, 21.) 
 
 EEV. E. N. KIEK, D.D. 
 
 Rev. Dr. Kirk of Boston said, in 1865 : — 
 
 " The increase of the world's population marches with gigan- 
 tic strides. More pagans are horn, more die in one year, than we 
 have converted in over fifty years.'''' (p. 19.) 
 
 This shows how few heathen are saved, compared with 
 the number that are lost. This calculation of Dr. Kirk 
 may be compared with that of Dr. Skinner. 
 
 EEV. GEOEGE H. POND. 
 
 Rev. George H. Pond, a Presbyterian clergyman and a 
 missionary in Minnesota, in an article in the Presbyterian 
 Quarterly Review., January, 1861, said: — 
 
 " The millions of those who compose the churches believe, or 
 profess to believe, that the teachings of the Bible are the teach- 
 ings of God. They profess to believe that the man is lost in sin, 
 that Jesus toiled and died to save him, and that nothing else can save 
 himexcepttheprovisionsof the gospel. [Italics are his.] . . . And 
 yet, notwithstanding all this profession, pagans may be counted 
 by tens and by hundreds of millions, who have not even heard 
 the name of Jesus. Hundreds of millions have not a solitary 
 friend to point them to the Lamb of God, to the blood of the 
 atonement." 
 
MAJORITY OF MANKIND. 63 
 
 PRESIDENT JAMES H. EAIRCHILD. 
 
 President Fairchild of Oberlin College, in 1877, was 
 very clear on this point : — 
 
 " The great masses of mankind have no such knowledge of 
 God as affords them any help or hope for this life or that which 
 is to come. . . . Enough of light is mingled with the darkness 
 to give the sense of duty and the consciousness of sin, — not 
 enough to awaken hope or move them to effort for a better life. 
 They belong to the kingdom of darkness, and the powers of 
 darkness hold them in bondage. . . . There are none who, by 
 special strength or courage, lift themselves above this degrada- 
 tion, and walk in ways of righteousness and in the light of God. 
 Thus in darkness and sin great masses of our fellow-men live 
 and die, and thus they have lived and died throughout the history 
 of the race. . . . Our brother of India, of China, of Africa, is 
 perishing within our reach and before our eyes. Can we go our 
 various ways, one to his farm, and another to his merchandise, 
 and not incur the final condemnation, ' Inasmuch as ye did it 
 not to one of the least of these, ye did it not to me ' ? " (pp. 9, 
 17.) 
 
 REV. E. P. GOODWIN, D. D. 
 
 In no sermon delivered before the American Board has 
 this doctrine of the perishing condition of the heathen 
 received more distinct utterance than in the sermon be- 
 fore that body, delivered by Rev. Dr. E. P. Goodwin 
 of Chicago, at Portland, Oct. 3, 1882. This sermon has 
 special significance because delivered at a time when the 
 question of a second probation for the heathen was actively 
 discussed in the Orthodox Congregational body. Dr. 
 Goodwin holds that all lax doctrine is hostile to the mis- 
 sionary spirit, and plants himself firmly on the old theo- 
 logical foundation : — 
 
 " This missionary gospel, this gospel to be preached among 
 all the nations, was to be emphatically a gospel of separation, a 
 gospel of election, a gospel everywhere calling out and setting 
 apart a peculiar people. ... In other words, the supreme end 
 which in this age the Holy Spirit proposes to accomplish by this 
 
64 THE DOOM OF THE 
 
 witnessing of the gospel to all nations, is to call out thence a 
 people chosen in Christ Jesus before the foundation of the 
 world." (p. 7.) 
 
 Dr. Goodwin then shows how few in number the elect 
 are : — 
 
 " We stand under the pierced hands and the bleeding side. 
 We know this cross over our heads means blood shed, death 
 suffered, for the sin of the world. We compass the nations and 
 the ages in our thought, and with him that hangs here our hearts 
 reach out far and wide with ardent desire, with inexpressible 
 and tearful longings, that all men may know this Christ, may 
 accept this gospel, may possess eternal life. 
 
 " But GorVs desires are not OocVs decrees. This Christ pitying 
 all, eager to save all, is the Christ rejected, hated, crucified, by 
 those he seeks to save. The amazing invitation, ' Come unto 
 me, all ye that labor and are heavy-laden, and I will give you 
 rest,' is uttered in all ears ; but only here and there a Nicode- 
 mus, a woman at the well, a thief on the cross, makes response. 
 Across the continents, for eighteen centuries, have sounded the 
 wonderful words, ' God so loved the world that he gave his only 
 begotten Son, that whosoever believeth in him should not perish, 
 but have everlasting life ; ' but, among the swarming millions, 
 how insignificant the numbers that care to listen y and how few of 
 these that are eager to possess the gift ! " (p. 8.) 
 
 Dr. Goodwin is amazed that so few should accept the 
 gospel : — 
 
 *' Are any now oppressed with the thought that this concep- 
 tion of the missionary work makes it seem a kind of hopeless 
 undertaking ? Do they stand facing these unsaved millions, 
 and, with a feeling almost of dismay, ask why, after eighteen 
 centuries of the preaching of the cross, so few comparatively have 
 been reached and saved ? I do not wonder. There are mysteries 
 here that no human wisdom can solve." (p. 10.) 
 
 MISSIONARY REPORTS. 
 
 The American Board of Commissioners for Foreign 
 Missions says : — 
 
MAJORITY OF MANKIND. 65 
 
 *' To send the gospel to the heathen is a work of great exi- 
 gency. Within the last thirty years, a whole generation of five 
 hundred millions have gone down to eternal death." 
 
 Again the same Board, in its tract entitled "The 
 Grand Motive to Missionary Effort," written by one of 
 the secretaries of the Board and published in 1853, 
 says : — 
 
 "Another and a very powerful motive in this enterprise is 
 found in the awful doom which awaita those who live and die within 
 the precincts of pagan idolatry. [Italics theirs.] This great fact, 
 clearly recognized in the Scriptures, is fitted to rouse the deepest 
 sympathies of the soul. ISTo believer in Christianity can imagine 
 that Christ would have directed his followers to send the gospel 
 to ' every creature,' at such a vast expense of toil and treasure 
 and suffering and blood, to be continued down through the lapse 
 of ages, if he had known or supposed that the heathen could and 
 would be saved just as well without the gospel as with it. No 
 theory which admits idolaters of any description into the king- 
 dom of heaven can be reconciled with the facts and teachings of 
 the Bible. The heathen are involved in the ruins of the apostasy, 
 are subjects of a deep and awful depravity, totally unfit for 
 heaven, and are expressly doomed to perdition. No body of 
 men denying this doctrine ever undertook to evangelize the dark 
 places of the earth ; and it may well be doubted whether they 
 ever will. Here, then, we have before us a great truth, a Bible 
 truth, fitted to fix the eye and pierce the heart. 
 
 ' The heathen perish ; day by day. 
 Thousands on thousands pass away.' 
 
 *' If the Christians of this land could stand together on some 
 eminence near the gates of Eternity, and see the sweeping tor- 
 rent of deathless souls, from the realms of paganism, daily and 
 hourly passing through, and plunging into the fathomless depths 
 below, what eye would not run down with tears ? what bosom 
 would not heave with emotion ? what heart would not be trans- 
 fixed with agonies ? what tongue would not pray and cry aloud 
 to God, that this river of death might be stopped? ... A 
 deathless soul, on the brink of hell, with capacities for heaven, 
 and full provision made for its salvation ! What a spectacle ! 
 
 5 
 
66 THE DOOM OF THE 
 
 Multiply this one by six hundred millions and then contemplate 
 the scene." (pp. 7, 8.) 
 
 Bishop Colenso, in his " Ten Weeks in Natal," gives 
 the following extract from an American missionary 
 report : — 
 
 " Every hour, yea, every moment they are dying, and dying, 
 most of them, -without any knowledge of the Saviour. On 
 whom now rests the responsibility ? If you fail to do all in 
 your power to save them, will you stand at the judgment guilt- 
 less of their blood? Said a heathen child, after having embraced 
 the Gospel, to the writer, ' How long have they had the Gospel 
 in New England ? ' When told, she asked, with great earnest- 
 ness, ' Why did they not come and tell us this before ? ' and 
 then added, ' My mother died, and my father died, and my 
 brother died, without the Gospel.' Here she was unable to re- 
 strain her emotions. But, at length, wiping away her tears, she 
 asked, ' Where do you think they have gone ? ' I, too, could 
 not refrain from weeping, and, turning to her, I inquired, 
 * Where do you think they have gone ? ' She hesitated a few 
 moments, and then replied, with much emotion, ' I suppose they 
 have gone down to the dark place — the dark place. Oh ! why 
 did they not tell us before ? ' It wrung my heart as she repeated 
 the question, ' Why did they not tell us before? ' " 
 
 What shall we say of the gladness of a gospel which 
 carries such tidings to ignorant heathen ? Remarking on 
 this passage the North British Review says : — 
 
 " Can this be mere ad cnptandum language, intended to draw 
 contributions to the missionary societies ? If so, it is very 
 wicked. But if it be really genuine and sincere, how melan- 
 choly a fanaticism does it display! We shudder at the accounts 
 of Devil-worship which come to us from so many mission-fields. 
 We pity the dreary delusion of the Manichees, who enthroned 
 the Evil Principle in heaven. But if we proclaim that God is 
 indeed one who could decree this more than Moloch sacrifice of 
 the vast majority of his oion creatures and children, for no fault or 
 sin of theirs, w^e revive the error of the Manichees ; for the God 
 whom we preach as the destroyer of the guiltless can be no 
 God of justice, far less a God of love." (Vol. xxv. Aug. 1856, 
 p. 317.) 
 
MAJORITY OF MANKIND. 67 
 
 IV. 
 
 Admissions and Ceiticisms. 
 
 In the foregoing pages we have presented an array of 
 unimpeachable evidence concerning the authoritative, tra- 
 ditional, and current Evangelical belief in regard to this 
 " dark and awful doctrine." We have examined the most 
 prevalent Orthodox interpretations of Scripture ; we have 
 appealed to the standards of Orthodoxy, and to the men 
 who made them, — to its theological seminaries, its mis- 
 sionary bodies, its authoritative literature, the teachings 
 of its pulpits. And now we ask, What becomes of the 
 statement that " no Orthodox denomination, no Evangel- 
 ical creed in Christendom, teaches that the vast majority 
 of the human race are to be the victims of endless woe"? 
 
 In the light — or, more fitly, in the gloom — of this 
 mass of testimony, we appeal to the candor of our readers 
 whether it is an " absolute and abominable misrepresenta- 
 tion " of Orthodoxy to say that it has taught and still 
 teaches the hideous doctrine of the eternal damnation of 
 the majority of the race ? If anybody has misrepresented 
 Orthodoxy in this respect, it is not we who report its utter- 
 ances, but John Calvin, Richard Baxter, Matthew Henry, 
 a host of Evangelical commentators, the Synod of Dort, 
 the makers of the Westminster, the Savoy, and the Boston 
 confessions, the American Tract Society, the American 
 and Presbyterian Boards of Foreign Missions, and the 
 great leaders of Orthodox theological schools. We admit 
 that the word misrepresentation may be applied to the 
 awful doctrine which has been described, but it is as a 
 misrepresentation of Christianity, not of Orthodoxy. 
 
 We do not claim that this unnatural doctrine has never 
 met with protest. On the contrary, through all the years 
 in which it has been taught, — under the shelter of Biblical, 
 Papal, and Synodical authority, — there have been men 
 
68 • THE DOOM OF THE 
 
 who have lifted up their voices against it, from the time 
 of Origen down to Murray, Chapin, Bellows, and Farrar. 
 But they have always been in the minority, and have 
 either been cast out of organized Orthodoxy, or regarded 
 with suspicion. When Curio, in 1532, maintained that " the 
 number of the saved, in which he includes virtuous hea- 
 then, will far exceed that of the lost, this doctrine was 
 deemed so dangerous that the Senate of Basel refused to 
 allow him to publish the work, and the first edition was 
 printed surreptitiously." ^ We honor the brave souls 
 in every age who have protested against the moral and 
 practical implications of this belief, and wish there was 
 no longer any occasion to continue their remonstrance; 
 but in spite of the increasing minority of those who have 
 repudiated it within Orthodox circles, we are forced, after 
 a wide examination of current testimony, to the conclu- 
 sion of Canon Farrar, that " it is needless to prove that 
 this has continued to be the popular opinion." ^ 
 
 1» Evangelical Admissions. 
 
 That an Orthodox minister in Boston should indig- 
 nantly deny that " any Evangelical creed in Christendom " 
 teaches the doom of the majority, may be construed as a 
 virtual admission that the doctrine is not one which Ortho- 
 doxy would gladly own. There is another line of defence 
 
 1 For references concerning those who have taken ground in behalf 
 of the salvability of the unconverted lieathen, and in fact for the gen- 
 eral and special literature of every aspect of the doctrine of the future 
 life, see the Bibliography by Professor Ezra Abbot, D.D., LL.D., of 
 Harvard University, appended to Rev. W. R. Alger's '* Critical His- 
 tory of the Doctrine of a Future Life." No one can treat any phase 
 of this subject historically without consulting this invaluable Bibli- 
 ography. In addition to the constant aid we have obtained from it, 
 we must also acknowledge the kind assistance of its author in revising 
 proofs of these pages. 
 
 2 Mercy and Judgment, p. 154. 
 
MAJORITY OF MANKIND. 69 
 
 open to persons of this view, and that is, to show that 
 modern Orthodoxy has renounced the tenets of Calvin, 
 the Westminster Assembly, the Synod of Dort, the Savoy 
 Declaration, the Boston Confession, the Plymouth Declar- 
 ation, and the teachings of Emmons, Pond, Park, Hodge, 
 and the numerous authorities we have quoted. Liberal 
 Orthodoxy has taken a step in this direction, but the great 
 majority of the Orthodox, Congregational, Presbyterian, 
 Baptist, and Reformed denominations are not yet ready 
 to confess that the Creeds and Fathers were mistaken in 
 this matter. On the contrary, the doctrine is still freely 
 and boldly confessed. It is even considered dangerous to 
 Orthodoxy to relax in any degree its rigorous belief in 
 respect to the destiny of the great body of the heathen 
 world. 
 
 VARIOUS LETTERS. 
 
 Since the appearance of our article on this subject in 
 the Christian Register of Jan. 4, 1883, we have received 
 various communications from Orthodox believers who 
 have expressed their surprise that the prevalence of the 
 doctrine should be at all questioned. 
 
 A lady, whose goodness is as sound as her Orthodoxy, 
 writes concerning the doom of the majority : — 
 
 " All I will try to say is this: the doctrine is truly an awful 
 one ; but we find it in the Bible, and those of us who believe in 
 that book cannot ignore it. So we seek to leave the matter with 
 Him who is not only the Judge of all the earth, but a God of 
 infinite mercy and love. Surely, He will do that which is right. ' ' 
 
 An Orthodox minister writes : — 
 
 "It is wasting powder to prove that Orthodox Christians 
 believe that ' broad is the way that leads to death, and many 
 there be that walk therein;' while strait, narrow, few, &c., are 
 the words of Jesus. Your quotations are perfectly fair, as 
 proving this to be our historic and present belief. It is un- 
 doubtedly the opinion of most Orthodox Christians that the 
 great majority of the human race, who have as yet died in mature 
 years, are lost," ^ 
 
70 THE DOOM OF THE 
 
 Various friends, who like the writer were reared within 
 the Evangelical fold, have confessed that they never 
 thought of entertaining any other belief on this subject. 
 
 THE EXAMINEE. 
 
 The Examiner, of New York, is one of the most promi- 
 nent organs of the Baptist denomination in this country. 
 In a comparatively recent issue, it freely concedes the 
 point we have pressed, in regard to the damnation of the 
 vast majority of the adult portion of the race. It 
 says : — 
 
 " The idea of a probation in this life does imply the possibility 
 of salvation, but the possibility may never be realized. As a 
 matter of fact, we believe that, for the vast majority of the heathen, 
 this possibility never is realized, and we never yet heard of an Ortho- 
 dox theologian who held any other belief than this.^^ ^ 
 
 This is a sad confession to make, but it has the virtue 
 of candor. 
 
 THE PRESBYTERIAN. 
 
 The doctrine is again frankly acknowledged in an edi- 
 torial article in the Presbyterian, March 10, 1883. It is 
 considered to be absolutely essential to the missionary 
 motive : — 
 
 " Foreign Missions were conceived in the idea that the heathen 
 world was perishing, and that the duty of the Church was, by 
 every sacrifice possible, to save them. Any such scheme would 
 have been still-born without this vital centre, this heart of all 
 endeavor. The Church in New England grew strong in this 
 conviction, — unselfish, aggressive, and glorious. The pulsations 
 of the New England — we might say Boston — heart went to the 
 extremities of this whole country. 
 
 '' And now, after building a kingdom of power and gloiy at 
 home, and laying the foundations of revolution from heathenism 
 to new life in every nation under heaven, on which the super- 
 structure of life eternal may go up in divine proportions, it is 
 
 1 Examiner, New York, Feb. 15, 1883. 
 
MAJORITY OF MANKIND. 71 
 
 suddenly discovered in Boston that the heart has dropped out ; 
 and it must, of course, be given up. 
 
 " Foreign Mission zeal and endeavor, together, form the test 
 of a standing or falling Church. Where there is no zeal and no 
 conscientious sacrifice for Foreign Missions, there will be none 
 for Home Evangelization. Hence, when this conception of 
 urgency and sacrifice to achieve its end, because the world with- 
 out salvation by Christ is dead, is abandoned, the death of 
 Evangelism will have no geographical bounds. It will be death 
 at home and abroad. It is a short cut to atheism, when death 
 will reign supreme ; for Home and Foreign Missions, resting on 
 the fact given in Revelation, that the world without salvation is 
 lost, are as supplemental to each other as the lobes of the brain, 
 and in their workings as active and reactive." 
 
 It would be strange indeed, if, in the mass of testimony 
 we have adduced in illustration of this doctrine, there 
 should not be confessions of its dismal and terrible nature. 
 The reason and the emotions must at times revolt against 
 the hideous consequences of a dogma so painful to the 
 affections and so contrary to our highest conceptions of 
 divine goodness. With such an admission this paper began. 
 Dr. Shedd confesses it to be a "dark and awful doctrine." 
 John Calvin cnlled it "a dreadful decree;" Chrysostom, 
 " a terrible trutli ; " Doddridge, " a dreadful truth ; " Dean 
 Goulbura describes it as " awfully startling ; " Rev. Enoch 
 Pond termed it " an affecting truth, ... a dreadful conclu- 
 sion, . . . sufficient to rouse up every Christian's heart." 
 The same confession is frankly and even tearfully made in 
 a host of missionary discourses. Sometimes the conscious- 
 ness of the painful nature of this doctrine is so poignant 
 that we scarcely know whom to pity more, the "vast ma- 
 jority" condemned to this woe, or the minority, unfortu- 
 nate enough to believe in their damnation. 
 
 A EEMARKABLE CONCESSION. 
 
 The mysterious and appalling features of this dogma 
 have seldom been stated with more power than by one 
 
72 THE DOOM OF THE 
 
 of the most widely known and most popular of Presby- 
 terian preachers and commentators, Rev. Albert Barnes.^ 
 Struggling with the doubts and difficulties which his 
 attempt to believe in this doctrine inevitably suggested, 
 he makes the following remarkable confession : — 
 
 " That the immortal mind should be allowed to jeopard its 
 infinite welfare, and that trifles should be allowed to draw it 
 away from God and virtue and Heaven ; that any should suffer 
 forever, — lingering on in hopeless despair and rolling amidst 
 infinite torments, without the possibility of alleviation and with- 
 out end; that since God can save men, and will save a part, he 
 has not purposed to save all; that, on the supposition that the 
 atonement is ample, and that the blood of Christ can cleanse 
 from all and every sin, it is not in fact applied to all; that, in a 
 word, a God who claims to be worthy of the confidence of the 
 universe, and to be a being of infinite benevolence, should make 
 such a world as this, full of sinners and sufferers; and that 
 when an atonement had been made, He did not save all the race, 
 and put an end to sin and woe forever, — these, and kindred 
 difl&culties, meet the mind when we think on this great subject; 
 and they meet us when we endeavor to urge our fellow-sinners 
 to be reconciled to God, and to put confidence in Him. On this 
 ground they hesitate. These are real, not imaginary difficulties. 
 They are probably felt by every mind that has ever reflected on 
 the subject ; and they are unexplained, unmitigated, unremoved. 
 I confess, for one, that I feel them, and feel them more sensibly 
 and powerfully the more I look at them, and the longer I live. 
 I do not understand these facts ; and I make no advances towards 
 understanding them. I do not know that I have a ray of light 
 on this subject, which I had not when the subject first flashed 
 across my soul. 
 
 " I have read, to some extent, what wise and good men have 
 written; I have looked at their theories and explanations, I have 
 endeavored to weigh their arguments ; for my whole soul pants 
 for light and relief on these questions. But I get neither; and 
 in the distress and anguish of my own spirit, I confess that I 
 see no light whatever. I see not one ray to disclose to me the 
 
 1 "Practical Sermons," pp. 123-125, quoted in C. F. Hudson's 
 " Debt and Grace," pp. 54, 55. 
 
MAJORITY OF MANKIND. 73 
 
 reason why sin came into the world, why the earth is strewed 
 with the dying and the dead, and why man must suffer to all 
 eternity. 
 
 '' 1 have never yet seen a particle of light thrown on these 
 subjects, that has giv^en a moment's ease to my tortured mhid; 
 nor have 1 an explanation to oifer, or a thought to suggest, that 
 would be of relief to you. I trust other men — as they profess 
 to do — miderstand this better than I do, and that tliey have 
 not the anguish of spirit which I have; but I confess, when 1 
 look on a world of sinnei's and sufferers, upon death-beds and 
 grave-yards, upon the world of woe, filled with hosts to suifer 
 forever; when I see my friends, my parents, my family, my 
 people, my fellow-citizens, — when I look upon a whole race, all 
 involved in this sin and danger; and when I see the great mass 
 of them wholly unconcerned, and when I feel that God only can 
 save them, and yet he does not do it, — I am struck dumb. It 
 is all dark^ dark, dark to my soul, and I cannot disguise it." 
 
 There is something mournfully pathetic in such a con- 
 fession as this. It reminds us that the tenets of Calvinism, 
 even with the discriminations which they make in favor of 
 those who accept them, are not held by tender and humane 
 believers without pain and struggle of soul. Again we 
 ask, can this be the natural and proper effect of the glad 
 gospel of " peace on earth, good- will to men"? There 
 are many sources of doubt and mystery in the world about 
 us. It is the office of religion, truly interpreted, to help 
 us to meet them with manly hope and faith, and not to 
 create, from traditional and legendary assumptions, artifi- 
 cial mysteries which are more distressing than those which 
 are real. Dr. Barnes here assumes, in accordance with 
 the standards of his church, that "the whole race" is 
 "involved in this sin and danger, and that "the great 
 mass of them'''' will not be saved from eternal ruin, 
 although God might do it if he wished. Is it any won- 
 der that he says "it is all dark, dark, dark," and confesses 
 that he has never " seen a particle of light thrown on these 
 subjects, that has given a moment's ease to {his] tortured 
 mind"? 
 
74 THE DOOM OF THE 
 
 A STUBBORN AND AWFUL FACT. 
 
 In the first volume of his scholarly work on "The 
 Creeds of Christendom," Dr. Pliilip SchafF, in criticising 
 the Westminster system of doctrine, candidly admits '' the 
 stubborn and awful facts" which confront it, and the 
 difficulties that inhere not only in Calvinism, but in all 
 other Orthodox systems : — 
 
 " It must in fairness be admitted that the Calvinistic system 
 only traces undeniable facts to their first ante-mundane cause 
 in the inscrutable counsel of God. It draws the legitimate logi- 
 cal conclusions from such anthropological and eschatological 
 premises as are acknowledged by all other Orthodox churches, 
 Greek, Roman, Lutheran, and Reformed. They all teach the 
 condemnation of the human race in consequence of Adam's 
 fall, and confine the opportunity and possibility of salvation 
 from sin and perdition to this present life. And yet everybody 
 must admit that the vast majority of mankind, no worse by nature 
 than the rest, aud without personal guilt, are born and grow up 
 in heathen darkness, out of the reach of the means of grace, 
 and are thus, as far as we know, actually ' passed by ' in this 
 world. No orthodox system can logically reconcile this stubborn 
 and awful fact with the universal love and impartial justice of God'* 
 {Creeds of Christendom, vol. i. p. 793.) 
 
 Dr. Emmons, who labored hard to reconcile this doc- 
 trine with the justice of God, would probably have been 
 shocked at this candid admission of Dr. Schaff ; but the 
 strenuous efforts he made to strengthen this obviously 
 weak point in his theological system only shows that he 
 was aware of one of its greatest difficulties. Indeed, 
 there is seldom a writer on this doctrine who does not, 
 consciously or unconsciously, betray its essential defect. 
 
 SAD AND LAMENTABLE. 
 
 We know, for instance, of no preacher, on the subject 
 of the few that are saved, who more implicitly believed 
 it than Henry Scougal of Aberdeen, 1650-1678. He 
 
'^ MAJORITY OF MANKIND. 75 
 
 even praised the curiosity of the man who asked Jesus 
 the question recorded in Luke ; but the " sad and lament- 
 able" side of the doctrine did not escape his notice. In 
 his sermon entitled " That there are but a Small Number 
 Saved," he says; — 
 
 *' Seeing we are assured that there are different and very pppo- 
 site estates of departed souls, some being admitted into happiness, 
 and others doomed to misery, beyond anything that we can con- 
 ceive; this may put them upon farther inquiry, how mankind 
 is like to be divided ? Whether heaven or hell shall have the 
 greater share ? Such a laudable curiosity as this it was, that 
 put one of our blessed Saviour's followers to pi'opose the question 
 in the text : ' Lord, are there few that be saved ? ' " (Scougal, 
 Works, p. 131.) 
 
 "Duty doth oblige us, and the Holy Scriptures will warrant 
 us to assure you, that there are very few that shall be saved ; 
 that the whole world lieth in wickedness ; and that they are a 
 little flock to whom the Father will give the kingdom." (/6., 
 p. 134.) 
 
 " The doctrine we have been insisting on is sad and lament- 
 able ; but the consideration of it may be very useful. It must 
 needs touch any serious person with a great deal of grief and 
 trouble to behold a multitude of people convened together, and to 
 think that, before thirty or forty years, a little more or great 
 deal less, they shall all go down unto the dark and silent grave, 
 and the greater, the far greater, part of their souls shall be 
 damned unto endless and unspeakable torments." (lb., p. 147.) 
 
 The conflict of the moral sense with the supposed facts 
 of revelation is apparent in the following: — 
 
 " When we have said all that we can say, there are many that 
 will never be persuaded of the truth of that which we have been 
 proving. They cannot think it consistent with the goodness and 
 mercy of God, that the greatest part of mankind should be 
 damned; they cannot imagine that heaven should be such an 
 empty and desolate place, and have so very few to inhabit it. 
 But oh, what folly and madness is this, for sinful men to set 
 rules unto the divine goodness, and draw conclusions from it so 
 expressly contrary to what himself hath revealed ! " (/6., 
 p. 146.) 
 
76 THE DOOM OF THE 
 
 There are still many who think it "folly and madness" 
 to dispute Orthodox interpretations of the Scripture, or 
 the theological tenets concerning the destiny of man 
 which have been founded upon them ; but the moral 
 sense can no longer be defrauded of its right to " prove 
 all things, and hold fast that which is good ;" and we mny 
 feel perfectly confident that declarations or interpretations 
 of Scripture, afiirmations or anathemas of creeds, and all 
 practical or theoretical assumptions concerning God and 
 humanity which affront the moral sense, must sooner or 
 later be abandoned. 
 
 EXCRUCIATING THOUGHTS. 
 
 In a missionary sermon delivered in 1834, Rev. Gardiner 
 Spring, D.D., of New York, presented with great power 
 some of the "excruciatingr thoughts" which believers in 
 this doctrine must inevitably suffer : — 
 
 " Who can tell if some poor Pagan is not this day struggling 
 for the assurance of a happy immortality, who ' through your 
 mercy might have obtained mercy.' To the hopes of the dying 
 believer he is a stranger. He never dwelt in a Christian land. 
 He never heard a sermon, nor saw a Bible. He knows not that 
 the blood of Jesus cleanseth from all sin. No ; he is the victim 
 of a dark and dreadful idolatry 1 Around his bed of death 
 gather the shades of an impenetrable night. Over his prospects 
 for eternity are collected heavy and dense clouds of unappeased 
 indignation. Approach and see. His bosom is torn and dis- 
 tracted with anguish. His lips quiver with agony, and he draws 
 his last gasp in despair ! And oh, that it were one solitaiy 
 Pagan only! But, think of Uoentif-fire mdVwm of your fellow- 
 men every year sinking in such a death ; and then look into that 
 deep abyss, where millions after millions of years roll on, and 
 the miserable sufferers encounter new dangers, new fears, new 
 scenes of anguish, without any prospect of termination; and 
 what emotions of grief, abasement, and horror may smite our 
 bosoms! ' We are verily guilty concerning our brother.' Here 
 are miseries which our faithfulness might have relieved. But 
 for our guilty slumber, multitudes of these immortal beings 
 
MAJORITY OF MANKIND. 77 
 
 might have been trained to a happy immortality. Excruciating 
 thought ! O immeasurable responsibility ! because the remedy 
 for these woes is in our hands. Sin infinite! to be washed away 
 only by atoning blood." (pp. 28, 29.) 
 
 DARK AND DISTRESSING. 
 
 Rev. Samuel Miller, D.D., Professor in the Theological 
 Seminary, Princeton, N. J., thus calculated in 1835: — 
 
 " Of the eight hundred millions of the world's population, 
 but little more than an eightieth part are even professors of 
 religion in any Scriptural form, or claim to know anything of its 
 sanctifying power. . . . Such is, confessedly, at present the <'/a?-fe 
 and distressing state of the great mass of our world's popula- 
 tion. . . . What a little remnant, among all the multiplied 
 millions of mankind, have any adequate or saving knowledge of 
 the religion of Christ ! " {Sermon before the American Boards 
 1835, p. 15.) 
 
 AN AWFUL YIEW. 
 
 The following, from a sermon before the American 
 Board in 1859, by Rev. Robert W. Patterson, D.D., of 
 Chicago, completely concedes the two points we have 
 endeavored to establish; namely, that the "majority" 
 are doomed to endless woe by Orthodoxy ; and secondly, 
 that the doctrine is one " awful " to contemplate. It is 
 ui-ged by Dr. Patterson as a motive for missionary effort : — 
 
 " The gi'eat Scriptural doctrine that this is the only place of 
 probation to the members of our fallen race, and that those who 
 die out of Christ are lost forever, sets before our minds an awful 
 view of the destiny that awaits the majority of the living generation 
 of our race; while it presses home an appeal to the sympathies 
 of all who know the value and preciousness of the Christian 
 hope, which must, if anything can, stir them up to make haste 
 and send the word of life to their dying fellow-sinners. It bids 
 us to keep in mind that the time is short within which there can 
 be anything done to save the six hundred millions of heathen, 
 and the three or four millions of Mohammedans and dead 
 formalists and heartless unbelievers, who are now hastening to 
 
/O THE DOOM OF THE 
 
 the close of their probationary life without any preparation for 
 a happy eternity. And it admonishes us to remember that we 
 ourselves can have, at the most, only a few years to be spent in 
 efforts to rescue the souls of our fellow- heirs of immortality 
 from the woes of the second death." (p. 34.) 
 
 PERSONAL EXPEKIENCE. 
 
 It may not be wholly out of place for the writer to add 
 his own experience. With humiliation, and with all charity 
 for those from whom he now differs, he must confess that 
 he once held this doctrine himself. He was taught, on 
 uniting with the Christian Church, that it was infallibly 
 revealed in the Scriptures. He recalls the sense of hum- 
 ble gratitude he experienced when he felt that God had 
 called him from before the foundation of the world to 
 be an lieir of glory, while millions of others better entitled 
 to this distinction, the vast majority of the race, were left 
 to perish. He recalls, too, the terrible conflict which this 
 conviction had to encounter with his sentiments of justice 
 and benevolence; his struggle with creeds, texts, and 
 " divine decrees," until finally he determined to " let God 
 be true, though every man a liar." 
 
 2, Evangelical Protests, 
 
 The admissions we have presented, conceding — with 
 dark, mysterious, sad, lamentable, awful, and various other 
 adjectives — the painful and difiicult features of this view 
 of the eternal destiny of the vast majority of the race, 
 have been taken enlirely from Evangelical writers, most 
 of them accepting the doctrine and seeing no way of 
 escape from it. We now call to the witness-stand another 
 class of Evangelical writers, — those who have felt the 
 difficulties and implications of this dogma so strongly 
 that they have been obliged to abandon some of its most 
 obnoxious features and to protest against them. Most of 
 these protests are not directed against the assumption of 
 
MAJOEITY OF MANKIND. 79 
 
 the eternal doom of the majority, but against the as- 
 sumption that it is the majority of mankind that are 
 eternally doomed. It is the first assumption that consti- 
 tutes the chief horror of this doctrine. If that were 
 removed, there would be no need to protest against the 
 second. Arminians have generally been quite as guilty 
 as Calvinists in teaching the endless misery of those who 
 are damned ; but the battle between them has related 
 mainly to the extent of the atonement, the conditions 
 of salvation, and the proportion of those who should avail 
 themselves of it. As we have seen in the chapter on 
 the Evangelical Creeds, the Arminians bitterly reproached 
 the Calvinists for teaching the damnation of the majority 
 of mankind. Calvinism has never been able to clear its 
 skirts of this reproach. It is a natural and logical infer- 
 ence from its theological system ; it is indelibly written 
 in its creeds and inscribed in its literature, and remains 
 to-day, as we have shown, an acknowledged tenet of its 
 modern advocates. Arminianism, on the other hand, — 
 while in some of its presentations it has taken refuge in 
 the miserable device of water baptism to wash out from 
 the blood of infants the taint of inherited sin, — has refused 
 either to damn infants on account of Adam's transgres- 
 sion, or to damn the heathen for not accepting a gospel 
 which had never been presented to them. In its rejection 
 of the harsh, high Calvinistic views of predestination and 
 reprobation, in its proclamation of an unlimited atone- 
 ment and the freedom of all men to accept it, Arminian- 
 ism did much to relieve our conception of the character 
 of God from the imputation which these doctrines have 
 cast upon it. 
 
 NOT JESUS BUT THE DEVIL. 
 
 The reproaches which modem Universalists and Unita- 
 rians have cast upon Orthodoxy, for teaching the damna- 
 tion of the majority, have not been more severe than those 
 
80 THE DOOM OF THE 
 
 which have sometimes been hurled at it from Evangelical 
 and Anti-Calvinistic sources. Curio, in 1569, instead of 
 attributing the opinion of the fewness of the saved to 
 Jesus, went so far as to attribute it to the devil, arguing 
 that God wished to pour forth his goodness and pity on 
 the most, and not on the few.^ Curio was much abused 
 for the book, but two hundred years later Charles Wesley 
 made precisely the same charge. Those who have known 
 the Methodist poet only in his milder devotional hymns 
 may be surprised to see with what bitter sarcasm, pointed 
 invective, and intense feeling he opposed the Calvinistic 
 assumption of the doom of the majority. His series of 
 hymns entitled " Hymns on God's Everlasting Love" are 
 nearly all of them directed against what he calls this 
 "hellish blasphemy." Note the keen irony and bold 
 denunciation of the following : — 
 
 "Ah! gentle gracious Dove, 
 
 And art Thou griev'd in me, 
 That sinners should restrain thy love, 
 
 And say, ' It is not free ; 
 
 It is not free for all : 
 
 The most Thou passest by, 
 And mockest with a fruitless call 
 
 Whom Thou hast doom'd to die.* 
 
 " They think Thee not sincere 
 
 In giving each his day, 
 Thou only draw'st the sinner near, 
 
 To cast him quite away : 
 
 To aggravate his Sin, 
 
 His sure damnation seal : 
 Thou shew'st him heaven, and say'st, ' Go in,' 
 
 And thrust'st him into hell. 
 
 1 Quoted by Farrar, "Mercy and Judgment," p. 25. 
 
MAJOKITY OF MANKIND. 81 
 
 " O Horrible Decree, i 
 
 Worthy of whence it came ! 
 Forgive their hellish blasphemy, 
 
 Who charge it on the Lamb : 
 
 Whose pity Him inclin'd 
 
 To leave his throne above, 
 The friend and Saviour of mankind, 
 
 The God of grace and love. 
 
 « To limit Thee they dare, 
 
 Blaspheme Thee to thy face, 
 Deny their fellow- worms a share 
 
 In thy redeeming grace : 
 
 All for their own they take, 
 
 Thy righteousness engross. 
 Of none effect to most they make 
 
 The merits of thy cross. 
 
 " Sinners, abhor the fiend, 
 
 His other gospel hear, 
 The God of truth did not intend 
 
 The thing His words declare ; 
 
 He offers grace to all, 
 
 Which most cannot embrace, 
 Mock'd with an ineffectual call, 
 
 And insufficient grace. 
 
 " The righteous God consign'd 
 
 Them over to their doom, 
 And sent the Saviour of mankind 
 
 To damn them from the womb; 
 
 To damn for falling short 
 
 Of what they could not do. 
 For not believing the report 
 
 Of that which was not true. 
 
 1 Whenever Wesley uses these words in these hymns he prints 
 them in small capitals. The capitalization of pronouns referring to 
 Deity is irregular. 
 
 6 
 
82 THE DOOM OF THE 
 
 " The God of Love past by 
 The most of those that fell, 
 
 Ordaiii'd poor reprobates to die, 
 And forc'd them into hell, 
 He did not do the deed, 
 (Some have more mildly rav'd). 
 
 He did not damn them — but decreed 
 They never should be sav'd. * 
 
 " He did not them bereave 
 
 Of Life, or stop their breath, 
 His grace he only would not give. 
 
 And starv'd their souls to death. 
 
 Satanic sophistry! 
 
 But still all-gracious God, 
 They charge the sinner's death on Thee, 
 
 Who bought'st him with thy blood. 
 
 " They think with shrieks and cries 
 
 To please the Lord of Hosts, 
 And offer Thee, in sacrifice, 
 
 Millions of slaughter'd ghosts; 
 
 With new-born babes they fill 
 
 The dire infernal shade. 
 For such (they say) was thy great will 
 
 Before the world was made. 
 
 " How long, O God, how long 
 Shall Satan's rage proceed! 
 
 Wilt Thou not soon avenge the wrong, 
 And crush the serpent's head! 
 Surely Thou shalt at last 
 Bruise him beneath our feet; 
 
 The devil, and his doctrine cast 
 Into the burning pit. 
 
 " Arise, O God, arise, 
 
 Thy glorious truth maintain, 
 Hold forth the bloody sacrifice 
 For every sinner slain ! 
 
MAJORITY OF MANKIND. 83 
 
 Defend thy mercy's cause, 
 Thy grace divinely free ; 
 Lift up the standard of thy cross, 
 Draw all men unto thee." 
 
 (Hymns on God's Everlasting Love, Hymn xvii. p. 30.) 
 
 In another hymn Wesley indignantly disclaims ''the 
 devil's doctrine : " — 
 
 " God forbid, that I should dare 
 To charge my death on Thee : 
 No, thy truth and mercy tear 
 
 The Horrible Decree! 
 Tho' the devil's doom I meet, 
 The devil's doctrine I disclaim ; 
 Let it sink into the pit 
 Of hell, from whence it came. 
 
 (Hymn vii. p. 14.) 
 
 The following is Wesley's not very courteous explana- 
 tion of Calvinism : — 
 
 " They would not the pure truth receive, 
 
 Sav'd when they might, they would not be, 
 
 God therefore left them to believe 
 The devil's Horrible Decree: 
 
 And lo ! they still believe a lye, 
 
 That God did Nine in Ten pass by. 
 
 ** In them the strong delusion reigns. 
 
 That none but they in Christ have hope. 
 The poison spreads throughout their veins, 
 
 And drinks their angry spirits up ; ^ 
 
 ' Let all but us in Tophet dwell, 
 Away with reprobates to hell.' " 
 
 (Hymn x. p. 62.) 
 
 In the following he thanks God for restraining him 
 from believing in " the devil's law :" — 
 
84 THE DOOM OF THE 
 
 ** I could the devil's law receive, 
 Unless restrain'd by thee; 
 I could, (good God! ) I could believe 
 The Horrible Decree. 
 
 " I could believe that God is Hate, 
 The God of love and grace 
 Did damn, pass by, and reprobate 
 The most of human race. 
 
 ** Farther than this I cannot go, 
 Till Tophet take me in : 
 But O forbid that I should know 
 This mystery of sin." 
 
 (Hymn vi. p. 52.) 
 
 "Wesley even prays that his hate of this doctrine may 
 be increased ; but the reader of these poems will be in- 
 clined to agree with his surmise that that is hardly 
 possible : -— 
 
 "Increase (if that can be) 
 
 The perfect hate I feel 
 To Satan's Horrible Decree, 
 
 That genuine child of hell ; • 
 
 Which feigns Thee to pass hy 
 The most of Adamh race, 
 And leave them in their blood to die, 
 Shut out from saving grace." 
 
 (Hymn xii. p. 66.) 
 
 MODERN METHODIST PROTEST. 
 
 Methodism has maintained this attitude towards Cal- 
 vinism down to the present day. But a few weeks since, 
 Rev. W. F. Mallalieu, D.D., of Boston, said, in Zioiis 
 Herald (Jan. 31, 1883), the Methodist paper of that 
 city : — 
 
 *' The fact must pretty soon become apparent that Orthodoxy 
 will have to give up Calvinism, with all its narrowness and incon- 
 
MAJORITY OP MANKIND. 85 
 
 gruity, or it will disintegrate at a rate so rapid that living men 
 will see the last of it. It is too late in the history of the world 
 to undertake to defend the dogmas of Calvinism ; they deserve 
 neither defence nor apology; they have dishonored God and his 
 gospel from the very first; they have been an immeasurable 
 hindrance to the triumphs of Christianity; and the sooner they 
 are buried in the grave of oblivion, the better for all concerned." 
 
 The Central Christian Advocate^ an organ of the 
 Methodist Church, published at St. Louis, said in its issue 
 of Feb. 28, 1883: — 
 
 " Now the humanity and spirituality of this century has 
 thoroughly undermined the principles of this un-Christian 
 theology. Men are no longer willing to believe that immortal 
 souls are consigned to eternal punishment without having a 
 chance of salvation. And this doctrine of a probation after 
 death is simply a metaphysical scheme to save a tottering theo- 
 logical system. . . . Methodism has taught, and will continue to 
 teach, that Christ died for all men, and that all men will be saved 
 who make the best of the light, talents, and opportunities which 
 God offers them. We do not claim to be able to explain the 
 divine methods perfectly, but we affirm with confidence that God 
 is the loving Father, wise, just, merciful, and loving, not desir- 
 ing the death of any, but offering them spiritual help and 
 salvation. Probation after death is simply a speculation, and 
 does not commend itself to thoughtful men. Christ teaches us 
 plainly how to meet these questions to which there is no definite 
 answer in his own words. When one came unto him and asked, 
 ' Are they few that be saved ? ' his answer was, ' Strive to enter 
 in at the strait gate ; for many, I say unto you, will seek to 
 enter in, and shall not be able.' " 
 
 Though the Methodist Church has taken strong ground 
 against the doom of the majority^ and though the doctrine 
 of everlasting punishment is not taught in its " Twenty- 
 five Articles of Religion " drawn up by John Wesley, 
 yet Methodists, in common with other Arminian bodies, 
 have preached the endless doom of the minority. The fear 
 of hell has been a great weapon in Methodist revivals, and 
 
86 THE DOOM OF THE 
 
 the future destiny of all those who reject the atonement 
 of Christ has been described in lurid, sulphurous language. 
 There is no worse description of the horrors of hell in 
 Jonathan Edwards, Boston, or Wigglesworth, than may 
 be found in Charles Wesley's hymn entitled " The Cry of 
 a Reprobate." ^ 
 
 EPISCOPALIAN PROTESTS. 
 
 Some of the most earnest and determined opponents of 
 this doctrine of the doom of the majority have been found 
 among preachers and writers of the Church of England. 
 We need only refer to a few. 
 
 A striking repudiation of the doctrine is found in a tract 
 entitled "God's Sovereignty and his Universal Love to 
 the Souls of Men reconciled, in a reply to Mr. Jonathan. 
 Dickinson," by John Beach, A.M., Boston, 1747 ; and a 
 second tract by the same author entitled " A Second Vin- 
 dication of God's Sovereign Free Grace indeed," Boston, 
 1748. In the course of this debate Mr. Beach said : — 
 
 " But to draw the Picture of the ever-blessed God according 
 to our Idea of the very worst of Beings ; to represent him as an 
 Hater of the greater Part of Mankind^ as one who hated his own 
 Offspring before they were born, and resolved to damn them to 
 Hell- Torments before they had done Good or Evil, or were capa- 
 ble of offending him, mei-ely to shew his Sovereignty, and that 
 he can do what he pleases with his own ; as one whose Justice is 
 such, that he sets the Children's Teeth on Edge, because their 
 Father had eaten sour Grapes Thousands of Years before they 
 were born ; and makes them a motly Mixture of Beast and Dev'd^ 
 as fast as he gives them Being, because Adam sinned, which 
 was not in their Power to prevent, as one whose Love to the 
 Souls of men is so very little that when all might have been 
 redeemed by Christ's Passion as well as a few, he of his meer 
 Pleasure chose that the bigger Part hy far of them who equally 
 needed it, and would have equally improved it, should be excluded, 
 and shut out, and have no Part or Share in it; not because it 
 
 1 Hymns on God's Everlasting Love ; Hymn xi. p. 21. 
 
MAJORITY OF MANKIND. 87 
 
 would have made any Addition to Christ's Sufferings, but merely 
 because God did not chuse that they should be saved. And 
 though he declares his most tender Love to Mankind, and his 
 compassionate Concern for their Salvation, and intreats them to 
 be happy, and swears to them that he does not will their Death, 
 but their Conversion and Life, and asks them affectionately, why 
 they will d^e ? and how long it will be ere they be made clean ? 
 and what could be done for them more ? and wishes they w^ould 
 hearken to him, and says: O that thou hadst known the Things 
 that belong to thy Peace, yet notwithstanding all this Show of 
 Mercy, his secret Decree and unchangeable Will and Desire is, 
 that the most of them shall burn forever in that Fire prepared 
 for the obstinate Devil and his Angels. And therefore would 
 not that his Son should eft'ectually redeem them, or his Spirit 
 yield them sufficient Grace, without which he knew, they could 
 no more escape Hell than they could shun Death. Now when 
 we represent God to our Minds surrounded with this amazing 
 Horror, how can we prevent our Hearts rising against him, and 
 wishing there was no such God. I profess for my Part, I had 
 rather a Million Times, never to have had a Being, than to 
 think thus of God." (A Second Vindication of God^s Sovereign 
 Free Grace indeed ^ p. 80.) 
 
 More than a hundred years have passed since this was 
 written, and, sad to relate, there is still occasion for the 
 same protest. 
 
 Mr. Beach further said in regard to the heathen : — 
 
 " You take it for granted, that we have the same Notion of 
 the Heathen World, as you have of the Reprobates who were 
 doomed to Hell- Fire before they were bom, and when brought 
 into Being are left under a Necessity of being wicked and mis- 
 erable ; but you are very much mistaken ; for we utterly deny 
 that the Heathen are left under a Necessity of being Eternally 
 miserable, and I am sure you cannot prove it till the day of 
 Judgment, when we shall see how God will deal with them." 
 (God's Sovereignty and His Universal Love, ^c, p. 38.) 
 
 Dr. Thomas Pyle, Canon of Sarum, and author of 
 " A Paraphrase on the Acts of the Apostles and the 
 
88 THE DOOM OF THE 
 
 Epistles," devotes two of his Sixty Sermons to the theme, 
 " Are there few that be saved ? " and says : — 
 
 *' Honest and well-meaning Christians, whose lot in life hap- 
 pens to fall in an age of irreligion and vice, are wont to be 
 disheartened at the woful prospect of the final state of their 
 fellow-creatures. To think that the far greater part of their own 
 species, of their own image, will utterly perish and be undone, 
 is a most uncomfortable thought." (Pyle^s Sermons, 177'3, 
 p. 438.) 
 
 "From a right interpretation of these Scriptures, must appear 
 the strange and wretched mistake of those Christians who 
 ascribe the smallness of the number of such as they suppose will 
 be saved, to some absolute and arbitrary decree of God, by 
 which he selects a chosen few, and rejects all others, — an opinion 
 against which men can never be too often cautioned ; since it 
 effaces, and strikes out, every amiable character that is given us 
 of God, and spoils the whole sense and purpose of our gospel 
 account of rewards and punishments." {Ibid., p. 442.) 
 
 " These Scriptures never make, nor were ever designed to 
 make, any absolute comparison between the numbers of such as 
 will be finally saved, or finally lost. They only set forth the 
 qualifications requisite to save all men; namely, righteousness, 
 and a watchful care, and a good improvement of the talents and 
 graces committed to us all ; and the certain reasons why any 
 will be left to perish, viz., wilful negligence, and deliberate 
 vice." (Ibid.,^. 428.) 
 
 Bishop Colenso of Natal, after quoting passages from 
 an American Missionary Report, in which the heathen are 
 sorrowfully consigned to hell (see page 66, ante), enters 
 "a solemn protest against such views, as utterly contrary 
 to the whole spirit of the Gospel, — as obscuring the Grace 
 of God and perverting his message of Love and Good- 
 will to Man, and operating with most injurious and dead- 
 ening effect, both on those who teach and on those who 
 are taught." ^ 
 
 1 Ten Weeks in Natal, p. 253. 
 
MAJORITY OF MANKIND. 89 
 
 Rev. F. Nutcombe Oxenham, in his reply to Dr. Pusey 
 already referred to, entitled, " What is the Truth as to 
 Everlasting Punishment," shows that the doctrine that 
 the vast majority are to be lost has contributed very 
 largely to undemiine belief in endless punishment. This 
 is one of the few things for which we have to thank this 
 painful dogma : — 
 
 " No doubt it is perfectly true, as Dr. Pusey intimates, that 
 the thought of these vast multitudes ' going away ' to suffer the 
 ' damnum ' which awaits all evil-doers, has contributed very 
 largely to enforce a conviction that this 'damnum,' this punish- 
 ment, will not be endless. It has done so, and it ought to have 
 done so, and it always will do so ; and as long as reasonable 
 Christian men, not driven by the exigencies of controversy to 
 rely on idle and groundless sophistries, form their belief in this 
 matter not simply, though primarily, on the testimony of Holy 
 Scriptures, but also on the teaching of what they see in the world 
 around them, they will continue to believe that ' the wicked,' 
 those who die wicked, are many and not few, a vast muUitude, — 
 fearful to contemplate, whether they are actually a numerical 
 majority of all mankind or not; and they will not believe that 
 all these are hopelessly and finally lost, that all these will be kept 
 alive forever, simply to be ' punished with the devil.' " (p. 42.) 
 
 Canon Farrar we may expect to find warmly denounc- 
 ing the popular views : — 
 
 " If the popular views be true, the multiplication of the human 
 race is an unmitigated evil, for it serves mainly to people with 
 agonizing myriads an endless hell. If the popular views be 
 true — if most souls are lost — then to bring human beings into 
 the world can be little 'short of a selfish crime." (Mercy and 
 Judgment, p. 138.) 
 
 Canon Farrar has not stated his protest any too 
 strongly. 
 
 CONGREGATIONAL PROTESTS. 
 
 There have not been wanting Congregational ministers 
 also who have disowned and rebuked this doctrine, though 
 they have been obliged to deny Calvinism and oppose 
 
90 THE DOOM OF THE 
 
 Congregational confessions of faith in order to do so. 
 Rev. W. W. Patton, in an article on the True Theory of 
 Missions, quotes the tenth chapter of the Westminster 
 Confession,^ which plumply consigns the whole heathen 
 world to eternal destruction, and says : — 
 
 " This is sufficiently positive, especially as it contradicts both 
 our Saviour and the Apostle Paul. It represents heathen who 
 live according to their light as ' much less ' able to be saved than 
 men who hear the gospel and reject it, thus directly contradicting 
 our Saviour, who declared that those who rejected his words 
 would receive a heavier condemnation than even the depraved, 
 unrepentant inhabitants of Sodom and Gomorrah, or Tyre and 
 Sidon (Matt. xi. 20-24). The ' Confession of Faith ' declares 
 the salvation of conscientious heathen to be ' much less ' pos- 
 sible than that of unbelieving hearers of the gospel; while Christ 
 asserts, that even the most flagrant sinners of the heathen shall 
 find it ' more tolerable ' in the day of Judgment, than such 
 unbelievers. Equally at variance with the ' Confession of 
 Faith ' is the declaration of Paul in Rom. ii. 14, 26, 27, in which 
 he shows how those ' having not the law may be a law unto 
 themselves,' and how their ' uncircuracision shall be counted for 
 circumcision.'" {Bibliotheca Sacra, July, 1858, p. 553.) 
 
 Dr. Patton exposes the moral objections to this doctrine 
 with considerable force ; — 
 
 " It is revolting to our moral sense. ... To assert gravely, 
 then, that the heathen who have never heard of Christ, are shut 
 out from all possible hope of pardon and are not in a salvable 
 position in their present circumstances, is to offend the moral 
 sense of thoughtful men, as well as that, of the common multi- 
 tude. . . . Such a theory practically denies the divine grace by 
 suspending its exercise, so far as the heathen (the majority of the 
 human race) are concerned, upon the action of those already 
 enlightened. It declares that there is no possible mercy for the 
 heathen unless Christians choose to carry the gospel to them. 
 Does it seem rational, or in harmony with the universality and 
 freedom of God's grace, that the only possibility of salvation 
 
 1 Quoted on p. 41. 
 
MAJORITY OF MANKIND. 91 
 
 for the mass of mankind should be suspended, not on anything 
 within their control, but on the conduct of men on the opposite 
 side of the globe? By such representations the minds of men 
 are shocked, and a reaction takes place, which is unfavorable 
 not only to the cause of missions, but to evangelical religion as 
 well." {Ibid., p. 554.) 
 
 Rev. Washington Gladden, in a discourse printed in the 
 Springfield Repuhlicayi, March 15, 1879, after making 
 various citations showing the harsh nature of Calvinism, 
 said : — 
 
 " Do not the citations that I have shown you, outlining the 
 history of several doctrines, indicate that the men who framed 
 and taught these doctrines must have been somewhat deficient 
 in moral perception? Could their ideas of right and wrong have 
 been very clear ? I bring against them no railing accusation. 
 Out of their own mouths you have been permitted to judge 
 them. I believe that most of them were good men, that many 
 of them were brave, faithful, self-sacrificing, that we may find 
 in their conduct worthy examples of purity and consecration; 
 but I do not think that their moral standards, their notions of 
 justice and righteousness, can be accepted at this day." 
 
 OTHER PROTESTS. 
 
 The Boston Sunday JTer aid (Jan. 7, 1883), in an article 
 entitled " Hell-Fire Missions," says : — 
 
 *' The doom of the majority is one of those theological fictions 
 which can be traced to a strictly human origin, and is against 
 the belief in a whole God, a whole Christ, and a true realization 
 of the ends of human existence." 
 
 The New York Independent, Jan. 16, 1883, admits that 
 some way out of this doctrine must be found. In dis- 
 cussing the question of probation after death, it says : — 
 
 *' Only one thing will persuade thinking men to adopt it ; 
 and that will be the conviction that, without it, God's experiment 
 of humanity is a failure, and that there are few that be saved. 
 If it be really true that on this theory the great majority of the 
 
92 THE DOOM OF THE 
 
 world are lost, if that be the outcome of the New England 
 theology, as the Christian Register is now trying to show in reply 
 to Dr. Withrow, then we may be sure that some escape from that 
 conclusion will be sought, if not by adopting Dorner's theory, 
 then by some improvement on the New England theology. VVe 
 confess that we are startled by what Mr. Cook ^ yields as to the 
 salvation of the heathen. He says, ' Human nature is such, 
 however, that only a few among millions do accept the essential 
 Christ of conscience.' We do not see how that can be safely 
 asserted." 
 
 PRACTICAL FAILURE OF THE DOCTRINE. 
 
 In addition to the admissions and testimonies we have 
 presented to the moral and theoretical difficulties of the 
 doctrine, a powerful argument against it is found in its 
 inadequacy as a practical missionary motive. We have 
 shown in the previous chapter how constantly the lost 
 state of the vast majority of mankind has been urged as 
 an incentive to missionary zeal. It has failed, however, 
 to convert the heathen world, because the heathen cannot 
 be made to realize their eternally lost condition. We 
 acknowledge the great good foreign missions have accom- 
 plished ; but what they have wrought for the elevation, 
 instruction, and improvement of the temporal condition 
 of the heathen, whatever they have done towards ushering 
 in a nobler form of life, cannot be credited to the preach- 
 ing of this doctrine. These incidental and practical results 
 are to us the really valuable features of missionary work ; 
 but they are not what has been primarily aimed at, and 
 they could more easily have been achieved by more direct 
 means. We have the confession of Dr. Hopkins, Dr. 
 Goodwin, and a host of preachers, that all these results 
 are inadequate compared with the salvation of the heathen 
 soul. Nevertheless, after all that has been done, the hea- 
 then are not converted; the vast majority, if Orthodoxy 
 
 1 For Mr. Joseph Cook's attempted palliation of the doctrine, see 
 paragraph on " The Essential Christ'' in the succeeding chapter." 
 
MAJORITY OF MANKIND. ^3 
 
 be true, are still under this terrible curse, and daily going 
 to a horrible doom. In a missionary sermon delivered in 
 1863, Rev. Dr. Cleaveland, of New Haven, said: — 
 
 " Fifty years ago the heathen were estimated, in round num- 
 bers, at six hundred millions. You remember how those terrific 
 figures, emblazoned before the eyes of Christendom, trumpeted 
 in startling appeals from land to land, were employed by the 
 Holy Ghost as one of the grand arguments that first roused 
 the Church to the work of modern missions. Now let me ask. 
 What, after a half-century of missionary labor, is the present 
 number of the heathen? Can we report any material diminution 
 in those dreadful figures ? Can we reduce them by so much as 
 one million, or even half a million ? No. Thousands and tens 
 of thousands have been brought to Christ, but there are six 
 hundred millions still ! The banner of the cross has been planted 
 in almost every pagan land, and many are the witnesses for Jesus 
 among those idolaters. Still there are the countless masses of 
 India, the untrodden depths of Africa, and the unexplored 
 regions of China ; as if, in defiance of all our eiforts, heathenism 
 still glories in her proud temples, still whitens the earth with the 
 bones of her victims, and darkens the sky with the smoke of 
 her idolatrous sacrifices. . . . Glorious things have been 
 achieved, it is true. But, after all, there are the six hundred 
 millions still groping in the shadow of death, and perishing, 
 twenty millions a year! '* 
 
 We have already noted the confession of Rev. Dr. Kirk, 
 " that more pagans are born, more die, in one year, than 
 have been converted in over fifty years." 
 
 But this motive has not only proved inadequate to con- 
 vert the heathen ; it has also failed to impress Christians 
 with its truthfulness. The Christian world has never 
 acted as if it really believed this terrible doctrine. Now 
 and then, under the influence of missionary meetings, 
 when the lost state of the heathen has been presented as 
 a motive with earnestness and power, spasmodic efiTorts 
 have been made to conceive and act upon it as if it were 
 
94 THE DOOM OF THE 
 
 a dreadful reality ; but such results have only been tem- 
 porary. The Orthodox Christian world lives, for the 
 most part, as if the doctrine were not true. The mis- 
 sionaries themselves have again and again arraigned the 
 indifference of Christians on this subject so thoroughly as 
 to relieve us from the necessity of any such disagreeable 
 task. Rev. George H. Pond, a Presbyterian missionary, 
 shows how fully this idea has taken hold upon the 
 churches : — 
 
 " They often hear the Macedonian cry come up from the 
 perishing millions, and they echo that cry in the ears of the 
 churches at home, and still there is no response, or, if the churches 
 return an answer, it is often only that the treasuries are empty, 
 or that the men cannot be found who are willing to go ; while it is 
 well known that multitudes in these very churches are amassing 
 wealth by hundreds, by thousands, and by tens of thousands, 
 and that scores and hundreds of ministers even are seeking in 
 vain to crowd themselves into the towns and cities of our own 
 country, many of which are already more than supplied. Does 
 not this state of things evince an astonishing amount of unbelief 
 on the part of multitudes of the professed friends of Jesus and 
 ♦of his cause on earth? If not, what does it mean, when we see 
 countless multitudes of our fellow-creatures groping their dark 
 way down to the regions of death and hell, perishing for lack 
 of knowledge, with no one to instruct them, while our churches 
 are full of the professed followers of the toiling, suffering, self- 
 sacrificing Saviour, who are loading, burdening, themselves wath 
 costly but useless and often disgusting ornaments to feed their 
 vanity, and luxuriating in wealth while their Lord's treasury is 
 empty, or only stingily supplied with a very small part of the 
 unused surplus of the proud rich, mingled with the mites of 
 the poor. . . . 
 
 " The churches do not believe the testimony of Scriptures touching 
 this matter. They do not believe that the heathen will be turned 
 into hell with all the nations that forget God. . . . They do not 
 believe that the gospel can renovate and save the degraded and 
 idolatrous nations, and that ' there is no other name,' except the 
 name of Jesus, 'given under heaven, whereby we must be 
 saved.' " (Presbyterian Quarterly Review^ Jan. 1861.) 
 
MAJORITY OF MANKIND. 95 
 
 Such an ai-raignment of the Church from a Christian 
 missionary is very significant. It shows what has always 
 been apparent, that the professed belief of Christians and 
 their actual belief on this subject are wider apart than 
 the gulf which separated Dives from Lazarus. 
 
 Bishop Colenso, himself a missionary to the heathen, 
 rejecting this doctrine of the damnation of the heathen, 
 thus reproaches those who profess to believe it : — 
 
 " Why! if such be indeed the condition of the heathen world, 
 how can a Christian comfortably eat butter with his bread, ride 
 in a carriage, wear a fine nap upon his coat, or enjoy one of the 
 commonest blessings of daily life? What a monster of selfish- 
 ness that man must be, who could endure the thought of ease, or 
 enjoyment in body or soul, for himself, while such was the 
 horrible destiny of so many millions of his fellow-men, simply 
 because they knew not — had never heard of — that name of 
 Love, and the Hope of Life Eternal." {Ten Weeks in Natal j 
 p. 253.) 
 
 Attempted Mitigations. 
 
 The preceding chapter has made it evident that there 
 are many who are not insensible to the intellectual and 
 ethical difificulties of this doctrine. With Dr. Barnes, Dr. 
 Shedd, and Dr. Schaff, they admit the " dark and awful " 
 character of a belief which consigns millions on millions 
 of mankind to endless woe ; but accepting without ques- 
 tion the premises on which the doctrine is founded, they 
 see no way to avoid the logic of the doctrine itself. They 
 therefore take refuge in an entrenchment to which Cal\ in- 
 ism has often been obliged to retreat when hotly pressed 
 by its opponents ; they hide themselves in the very dark- 
 ness they have created, saying, with Dr. Schaff, it is " a 
 deep and dark mystery;" or, with Dr. Albert Barnes, 
 " It is all dark, dark to ray soul, and I cannot disguise it." 
 
96 THE DOOM OF THE 
 
 There are no manifestations of the strength of the reli- 
 gious sentiment which are more sublime than when it 
 throws itself back upon its trust in the mercy and good- 
 ness of God, though it can see no intellectual or moral 
 ground for affirming them. Such occasions may arise in 
 individual experiences in practical life, when the view of 
 God's dealings is limited to single and isolated examples, 
 or confined to a small portion of time ; they do not arise, 
 however, in any large and enlightened conception of God 
 and of the universe which he governs. To take, as 
 Calvinism asks us to do, a sweeping view of the whole 
 universe, over immeasurable eternities, embracing the en- 
 tire history of God's dealings with the whole human race, 
 — not only here, but in the interminable future in which 
 human destiny is conceived to be fixed, — and then to adudt 
 that our conception of God is one which cannot be recon- 
 ciled with his mercy and goodness, is to put the religious 
 sentiment to a greater strain than it can be expected to 
 bear. However admirable the strength this sentiment 
 has exhibited in coping with this difficulty, we deem it a 
 far higher and purer exhibition of its authority, when, 
 instead of meekly acknowledging such conceptions of the 
 dark nature of God and of his government, it grandly 
 refuses to accept the premises on which they are founded. 
 To admit that God has so created and governed the 
 world that the vast majority of the race are destined to 
 perish, is a reflection upon the divine mercy and good- 
 ness ; but also upon the divine wisdom. A farmer who, 
 by his own inaction, should allow the greatest portion of 
 his crop to rot when he might have gathered it all, would 
 be considered a poor farmer. A king who should so 
 manage his realm as to involve the far greater part of his 
 subjects in hopeless misery, would be considered a very 
 unskilful ruler. If we knew, also, that it was in his power, 
 by a simple royal mandate, to grant to every one of liis 
 subjects the happiness enjoyed by a few, we should think 
 
MAJORITY OF MANKIND. 97 
 
 he had a bad heart if he did not issue it. It is no won- 
 der, then, that Calvinism has often writhed under the 
 reproaches which liave been cast upon it for teaching the 
 damnation of the majority, and that it has sought in 
 various ways to soften the harshness of the doctrine. 
 These earnest attempts show the modifications which 
 have taken place in Calviuisra itself. It has widely 
 departed from its historic and original form. The cur- 
 rent Calvinism of the day is at variance with its ancient 
 standards. We have already referred to the change of 
 view which has taken place in regard to inf.mt damnation. 
 Early Calvinism asserted it; modern Calvinism repudiates 
 it, though it still holds to creeds which naturally imply it. 
 These departures from early Calvinism are the result of 
 the pressure of a nobler view of Christianity, and the 
 development of a higher form of civilization. As Chan- 
 nino^ well said : " Calvinism has to contend with foes more 
 formidable than theologians ; with foes from whom it 
 cannot shield itself in mystery and metaphysical subtili- 
 ties — we mean with the progress of the human mind, 
 and with the progress of the spirit of the gospel." ^ 
 
 The expedients which have been invented to save Cal- 
 vinism have acted powerfully to disintegrate it. The 
 original system was mercilessly logical. Having laid 
 down his foundation premises, Calvin had the courage to 
 build his system upon them. He drew a straight line from 
 premise to conclusion. Modern Calvinism pretends to 
 accept the premises, but seeks to avoid the conclusions. 
 The line it draws is not straight, but sinuous. It falters, 
 wavers, and evades. The beautiful logical symmetry of 
 the system is destroyed. Modern Calvinism is inconsist- 
 ent and contradictory. It seeks to read new meanings 
 into old documents. It invents explanations, probabilities, 
 and mitigations. Much of the strength of modern Cal- 
 vinism is exerted in apologizing for its parentage, or in 
 
 * Moral Argument against Calvinism, p. 468. 
 7 
 
98 THE DOOM OF THE 
 
 the more fruitless task of trying to build a sightly and 
 hospitable structure on the old foundation. Nevertheless, 
 though inconsistent, illogical, and inartistic, there is more 
 heart in the derived form than there was in the original. 
 Early high Calvinism had looked so steadily at the face 
 of its terrible Gorgon-God that, like those who gazed 
 upon Medusa, it had well-nigh been turned into stone. 
 But that Gorgonian head has lost much of its power to 
 petrify human sensibility. There is a new leaven working 
 to-day ; and may we not hope that eventually the new 
 leaven may purge out that which is old ? 
 
 What now are some of the methods with which modern 
 Orthodoxy seeks to avoid the reproach of this doctrine 
 that the majority are lost ? 
 
 THE INFANTILE QUIBBLE. 
 
 It is argued by some that as Protestants, both Calvin- 
 ists and Arminians, now generally admit that all dying 
 in infancy are saved, therefore, as the majority of the race 
 die young, the majority of the race will be saved. This 
 position is taken in defiance of the Westminster and the 
 Augsburg confessions, both of which, historically inter- 
 preted, teach the damnation of infants. The numerical 
 quibble aifords no relief, however, from the moral difii- 
 culties of the doctrine; for it still remains true, according 
 to Orthodoxy, that the vast majority of the adult portion 
 of mankind are lost. 
 
 We are quite content to let our indictment of Calvin- 
 istic Orthodoxy rest upon the doctrines which it still 
 teaches; we do not upbraid it for those it has outgrown. 
 It still teaches that the vast majority of the adult popu- 
 lation of the globe are doomed to irretrievable misery. It 
 is this doctrine that we urge it to repudiate as blasphe- 
 mous and untrue. 
 
 Canon Farrar was met with this quibble. He says : ^ — 
 
 1 Mercy and Judgment, p. 140. 
 
MAJORITY OF MANKIND. 99 
 
 " Even in some of the so-called answers to my sermons, the 
 difficulty was only met by the argument that ' the majority 
 of mankind die in infancy and therefore that the majority of 
 mankind would be saved.' It is not worth while to argue with 
 writers who take refuge in quibbles. By the ' majority of man- 
 kind,' I mean, as all serious writers have meant, the majority 
 of those who have attained to years of discretion. But by using 
 such an argument these writers imply their belief, and it is still 
 the common opinion of those who claim to be ' orthodox,' — too 
 often at the expense of ' speaking deceitfully for God,' — that 
 most men ' perish ; ' and by this they mean that most men pass 
 after death 'into a life of endless torments.' They have not 
 only held this, but further, — that the vast majority of Christians 
 also pass after death into endless torments." {Mercy and Judg- 
 ment^ p. 140.) 
 
 THE MILLENNIAL HOPE. 
 
 Another attempted mitigation is the millennial hope. 
 This has been a source of consolation to many. It is the 
 faith that ultimately tlie whole world will be converted ; 
 and, when all are gathered in, " the number of the lost 
 will be inconsiderable as compared with the whole num- 
 ber of the saved." 
 
 Thus the late Dr. Charles Hodge says, in his Commen- 
 tary on Romans v. 20 : — 
 
 " Since the half of mankind die in infancy, and, according 
 to the Protestant doctrine, are heirs of salvation; and since, in 
 the future state of the Church, the knowledge of the Lord is to 
 cover the earth, — we have reason to believe that the lost shall 
 bear to the saved no greater proportion than the inmates of a 
 prison do to the mass of the community." 
 
 Rev. Albert Barnes, whose pathetic admission we have 
 published in a preceding chapter, found comfort in the 
 same view, which may be found in his Commentary on 
 Isaiah liii. 11 : — 
 
 *' It is morally certain that a large portion of the race, taken 
 as a whole, will enter into heaven. Hitherto the number has been 
 small. The great mass have rejected him. and have been lost. But 
 
100 THE DOOM OF THE 
 
 theie are brighter times before the church and the world. The 
 pure gospel of the Redeemer is yet to spread around the globe, 
 and it is yet to become, and to be for ages, the religion of the 
 world. Age after age is to roll on when all shall know him and 
 obey him; and in those future times, what immense multitudes 
 shall enter into heaven. So that it may yet be seen, that the 
 number of those who will be lost from the whole human family, 
 compared with those who will be saved, will be no greater in 
 proportion than the criminals in a well-organized community 
 who are imprisoned are, compared with the number of obedient, 
 virtuous, and peaceful citizens." 
 
 This is the single ray of light on this subject that seemed 
 to come to Dr. Barnes. It is a new evidence of the depth 
 of the darkness which oppressed him, when he was forced 
 to take comfort in this millennial device. In a recent arti- 
 cle in the Christian Intelligencer,^ Rev. William Rankin 
 Duryee, D.D., presents this same hope. Rev. S. W. 
 Boardman, D.D., in a letter to the writer, says : — 
 
 "It is undonhteflly the opinion of most Orthodox Christians 
 that the great majority of the human race, who have as yet died in 
 mature years, are lost, but their hope is that when the whole 
 race shall have been brought into existence, and human history 
 on earth be completed, the great majority of all will have been 
 saved." 
 
 It is to be noted, in the first place, that this is an individ- 
 ual opinion. It is not supported by the Church creeds ; and 
 those who, like Dr. Withrow, insist that their orthodoxy- 
 shall be interpreted only throus^h the standards, cannot 
 consistently appeal to it. Dr. Schaff says that this opinion 
 — that the number of those who are ultimately lost is very 
 inconsiderable as compared with the whole number of the 
 saved — "would be preposterous in the Augustinian nnd 
 Roman Catholic systems." We may add with confidence, 
 that it would be equally preposterous in the Calvin istic 
 system. The straits to which that system has been 
 
 1 '* Quantity in Salvation," Christian Intelligencer, Feb. 14, 18b3. 
 
MAJORITY OF MANKIND. 101 
 
 driven by Arminianisra are illustrated in this curious 
 attempt to escape from one of the logical consequences 
 of Calvinism. 
 
 But let us examine the implications of this millennial 
 device, and see how much relief it really affords. 
 
 In the first place it concedes that, up to tlie present 
 time at least, and until some remote future, the doctrine 
 we arraign is true. This concession is not merely left to 
 be inferred. Dr. Barnes and Dr. Boardman, with the 
 score of authorities previously quoted, directly express it. 
 " Hitherto," says Dr. Barnes, "the number has been small. 
 The great mass have rejected him and been lost." The 
 hope is entertained that at some future time the propor- 
 tions may be reversed. This hope for the future does 
 nothing to relieve the terrible blackness of the present 
 and the past. It does not relieve the condition of the 
 vast majority who have thus far been damned ; it does 
 not relieve of its blackness the character of the God who 
 has been guilty of damning them. Though it alters the 
 proportion, it does not lessen in any degree the absolute 
 number of the lost. That number is still left so great as 
 to be positively inconceivable. In his sermon before the 
 American Board, Rev. Dr. Skinner, of the Presbyterian 
 Church, calculated that the heathen had been passing to 
 their eternal destiny, strangers to the influence of God's 
 recovering grace, at the rate of 20,000,000 a year. 20,000,- 
 000 a year is a small estimate of the number of those 
 heathen who have died without accepting the gospel ; 
 but, even at this rate, the accumulation is frightful. 
 20,000,000, multiplied by 1882, gives a total of 37,640,000,- 
 000 souls in hell since the beginning of the Christian era 
 alone. Of the millions who were damned before it, Dr. 
 Skinner makes no estimate. How long it will be before 
 the whole world is converted we cannot tell ; but, at the 
 present slow rate of progress, it must take thousands of 
 years, and the American Board estimates that 500,000,000 
 
102 THE DOOM OF THE 
 
 lieathen go to hell every thirty years. Confining ourselves, 
 however, simply to the Christian era, we have Dr. Skin- 
 ner's authority for saying that, at the present date, there 
 are 37,640,000,000 souls in the prison hell of which Dr. 
 Hodge speaks, and tliey are all doomed to everlasting 
 woe! 
 
 The prospect that the entire world will be converted to 
 Orthodox Christianity seems at present very remote. So 
 long as it preaches such doctrines as this, we cannot be 
 sorry at the delay. " We hear much," said Dr. Channing, 
 " of efforts to spread the gospel ; but Christianity is gain- 
 ing more by the removal of degrading errors, than it would 
 by armies of missionaries who should carry with them a 
 corrupted form of the religion." ^ Nevertheless, accord- 
 ing to the common Orthodox view, every year of delay 
 adds " twenty millions a year " to the number of heathen 
 in hell ! Rev. Gordon Hall, a missionary in 1812, supposed 
 a hundred years — "a longer time," he said, "than is al- 
 lowed by the ablest commentators " — would pass away 
 before the introduction of the millennium. And then, in 
 making an appeal to the churches, he added this signifi- 
 cant question. "But what must become of the souls who 
 are to appear on the earth between this and the millen- 
 niwnf To this momentous question Orthodoxy answers, 
 . The vast majority are doomed to endless woe^ And Dr. 
 Barnes and Dr. Hodge add a tearful "Amen." 
 
 All the comfort, therefore, that can be extracted from 
 this millennial hope, is the thought that God's government, 
 and the scheme of redemption, is not such a practical fail- 
 ure as it seems to be, on the supposition that only a small 
 fraction of the human family will enjoy its blessings. 
 The harvest of saved souls, it assumes, is larger than the 
 lost, and therefore the divine husbandry is vindicated. 
 The vindication is only numerical. It is not moral. The 
 
 1 " Moral Argument against Calvinism." Works (new edition), 
 p. 468. 
 
MAJORITY OF MANKIND. 103 
 
 fact still remains, according to Orthodoxy, that millions — 
 yea, billions on billions — of lost souls have been consigned 
 to eternal damnation ; the fact still remains that there are 
 "twenty million souls" going to hell every year. God's 
 moral government cannot be vindicated by a system which 
 confines the blessings of salvation to a hypothetical multi- 
 tude, in a remotely future era, while the vast majority of 
 those who have lived for nineteen centuries on the globe 
 are forever lost. This palliation is but another form of 
 the Calvinistic doctrine of election. God chooses the mil- 
 lennial age to display his glory, and saves the nations in 
 bulk ; he reprobates all preceding ages, except the small 
 renmant of elected individuals that are saved from the 
 great mass. God becomes generous, merciful, and kind 
 in the millennial age ; but in all preceding ages he is un- 
 merciful and unkind, — a Shylock sticking to the bond, 
 clamoring for the covenanted pound of flesh, and willing 
 to take it not only from Antonio, — Adam, — but from all 
 his descendants. 
 
 Dr. William Rankin Duryee, although urging this mil- 
 lennial mitigation, is not without a natural suspicion of its 
 insufficiency. He says : ^ — 
 
 " If the men who cherish infidel or restorationist doctrine still 
 afl&rm that even such hopeful probabilities do not relieve the 
 subject of its sorrowful darkness, the believer throws the whole 
 matter on God, and will not exhaust his strength in vain ques- 
 tionings or vainer feelings. The Bible says there is some sin 
 from which is no redemption. As far as sentiment goes, one 
 soul eternally lost is as painful to contemplate as ten millions of 
 souls. And the sentiment, which sorrows over what God reveals 
 as His own will, is simply maudlin." 
 
 In his distrust and condemnation of the sentiments. 
 Dr. Duryee showed himself a Calvinist of the old-time 
 school. It has been the reproach of Calvinism that it 
 has dishonored the sentiments, especially the sentiments 
 
 1 Christian Intelligencer, February, 1883. 
 
104 THE DOOM OF THE 
 
 of mercy and love, which are most outraged by this doc- 
 trine. And now with this horrible spectacle of millions 
 of doomed souls before us, we are coolly told that "the 
 sentiment, which sorrows over what God reveals as his 
 own will, is simply maudlin ! " This was the reproachful 
 sentimentality that Jesus showed when he mourned over 
 Jerusalem, and when he pathetically wept at the tomb of 
 Lazarus. What maudlin sentiment that David should 
 sorrow for Absalom ; or that Paul, yearning over Israel, 
 should be willing to be accursed for his brethren and 
 kinsmen according to the flesh ! 
 
 The remarkable confession of Dr. Barnes, which we 
 print in the preceding chapter, furnishes one type of 
 modern Calvinism, that which reveals the power, depth, 
 and authority of the sentiments. Dr. Duryee's article 
 shows another type, that which suppresses or ignores 
 them. If the latter type has the impassivity of stoicism, 
 the first has the virtue of being humane. 
 
 The ease with which Dr. Duryee quenches the senti- 
 ments, and disposes of the mistaken compassion to which 
 the human heart is prone at spectacles of woe, is seen still 
 further in the following passage : — 
 
 " All kinds of compassion are not the types of the Divine 
 compassion. There is a sympathy with sin which may easily be 
 mistaken for sympathy with sorrow. There is a sympathy with 
 those whose punishment is deserved, which God and just men 
 alike despise. When the Christian finds out at last who are in 
 the regions of despair, and what they are there meeting, we are 
 very sure he will neVher he affected hy the number^ nor by the dura- 
 tion of their punishment.''^ 
 
 Those Christians who have not entirely lost the 
 "maudlin" sentiments of mercy and love will not need 
 any refutation of this passage. Believing, as they do, 
 that the sympathy which arises from these sentiments is 
 never despicable, and that a condemnation of sin is quite 
 compatible with a sympathy for the sinner, they will be 
 
MAJORITY OF MANKIND. 106 
 
 more concerned to ask what apology can be made for Dr. 
 Duryee, for making in the year 1883 such extraordinary 
 statements. Dr. Duryeo would probably scorn any such 
 service, and thus make the need of an apology only more 
 apparent. 
 
 In defence of his position it may be said that the indif- 
 ference of Christians in this life to the eternal woe of the 
 heathen, when they have some power to prevent it, may 
 furnish reason for the inference that Christians in heaven 
 will be much more indifferent to such misery when they 
 have no power to arrest it. B'lt the indifference of 
 Christians in this life is not a virtue. We agree with Dr. 
 Skinner, Mr. Pond,^ Bishop Colenso, and a host of other 
 missionaries, that it is only a reproach if the doctrine be 
 true. We take it as ai» evidence, however, that the 
 doctrine is not true, since it is not possible for humanity 
 to act as if it were true. 
 
 Another apology — not wholly sufficient, we grant — 
 for Dr. Duryee's statement may be found in the fact that 
 it is not new. Jonathan Edwards, Nathanael Emmons, 
 Andrew Welwood, and others have presented its grate- 
 ful and benumbing consolations to the saints with equal 
 positiveness, and with more enthusiasm and power. 
 
 Dr. Emmons has told us that " We know that one part 
 of the business of the blessed is to celebrate the doctrine 
 of reprobation." ^ 
 
 Jonathan Edwards considered the subject of so much 
 importance that he devoted an entire sermon to its devel- 
 opment. The sermon bears this comforting title : " The 
 End of the Wicked Contemplated by the Eighteous ; or, 
 the Torments of the Wicked in Hell no Occasion of Grief 
 to the Saints in Heaven." In this sermon Edwards first 
 depicts the horrors of hell: — 
 
 1 See his admission quoted in the previous chapter, p. 94. 
 
 2 Works, vol. ii. p. 402. 
 
106 THE DOOM OF THE 
 
 *' The miseries of the damned in hell will be inconceivably 
 great. When they shall come to bear the wrath of the Almighty 
 poured out upon them without mixture, and executed upon them 
 without pity or restraint, or any mitigation; it will doubtless 
 cause anguish and horror and amazement, vastly beyond all the 
 suiferings and torments that ever any man endured in this 
 world; yea, beyond all extent of our words or thoughts." 
 (Works, vol. iv. p. 289, Worcester ed.) 
 
 Then he shows by contrast the joy of the saints in 
 glory : — 
 
 ' ' The saints in glory will see this and be far more sensible of 
 it than now we can possibly be. They will be far more sensible 
 how dreadful the wrath of God is, and will better understand 
 how terrible the sufferings of the damned are; yet this will be no 
 occasion of grief to them. They will not he sorry for the damned ; 
 it will cause no uneasiness or dissatisfaction to them ; but on the 
 contrary, when they have this sight, it will excite them to joyful 
 praises. 
 
 *' The damned and their misery, their sufferings and the 
 wrath of God poured out upon them, will be an occasion of joy 
 to them. ..." (p. 290.) 
 
 To make the application of the sermon more effective, 
 Edwards paints a fearful picture of the separations that 
 must take place at the last day : — 
 
 " How will you bear to see your parents, who in this life had 
 so dear an affection for you, now without any love to you, 
 approving the sentence of condemnation, when Christ shall with 
 indignation bid you depart, wretched, cursed creatures into 
 eternal burnings ? How will you bear to see and hear them 
 praising the Judge, for his justice exercised in pronouncing this 
 sentence, and hearing it with holy joy in their countenances, 
 and shouting forth the praises and hallelujahs of God and 
 Christ on that account? 
 
 "When they shall see what manife-tations of amazement 
 there will be in you at the hearing of this dreadful sentence, 
 and that every syllable of it pierces you like a thunderbolt, and 
 sinks you into the lowest depths of horror and despair ; when 
 they shall behold you with a frighted, amazed countenance, 
 
MAJORITY OF MANKIND. 107 
 
 trembling and astonished, and shall hear you groan and gnash 
 your teeth ; these things will not move them at all to pity you, 
 but you will see them with a holy joyfulness in their counte- 
 nances, and with songs in their mouths. When they shall see 
 you turned away and beginning to enter into the great furnace, 
 and shall see how you shrink at it, and hear how you shriek and 
 cry out ; yet they will not be at all grieved for you, but at the 
 same time you will hear from them renewed praises and halle- 
 lujahs for the true and righteous judgments of God in so dealing 
 with you." (p. 296.) 
 
 " As to those who are damned in hell, the saints in glory are 
 not concerned for their welfare, and have no love nor pity towards 
 them; and if you perish hereafter, it will be an occasion of joy 
 to all the godly." (p. 297.) 
 
 In another discourse Edwards represents the happiness 
 of the saints as greatly heightened by the contemplation of 
 the eternal misery of the lost : — 
 
 *'The sight of hell torments will exalt the happiness of the 
 saints for ever. It Will not only make them more sensible of 
 the greatness and freeness of the gi-ace of God in their happi- 
 ness; but it will really make their happiness the greater, as it 
 will make them more sensible of their own happiness ; it will 
 give them a more lively relish of it ; it will make them prize it 
 more. When they see others, who were of the same nature, and 
 born under the same circumstances, plunged in such misery, 
 and they so distinguished, O, it will make them sensible how 
 happy they are. A sense of the opposite misery, in all cases, 
 greatly increases the relish of any joy or pleasure." (Sermon 
 on the Eternity of Hell Torments. Works, vol. iv. p. 276.) 
 
 In his rhapsodical book entitled, " Meditations repre- 
 senting a Glimpse of Glory : or, A Gospel-Discovery of 
 Emmanuel's Land," ^ Andrew Welwood, a Scotch layman, 
 vividly describes the joys of the saints in witnessing the 
 tortures of the damned : — 
 
 1 The date of the first edition we do not know. An American 
 reprint was made in 1744 ; and editions were published in Pittsburg 
 in 1824 and in London in 1839. It has undoubtedly been a very 
 popular book. 
 
108 THE DOOM OF THE 
 
 *' What joy! to behold Truth vindicated from all the horrid 
 Aspersions of Hellish Monsters. I 'm overjoyed in hearing the 
 everlasting Howliugs of the Haters of the Almighty ; what a 
 pleasant Melody are they in mine Ears? O eternal Hallelujahs 
 to Jehovah and the Lamb I O sweet! sweet! My Heart is 
 satisfied. We committed our Cause to thee, that judgeth right- 
 eously; and behold, thou hast fully pleaded our Cause, and shalt 
 make the Smoke of their Torment for ever and ever to ascend 
 in our Sight." (p. 107, ed. 1744.) 
 
 Again the rapturous author says : — 
 
 " The beholding of the smoke of your torments is a passing 
 delectation.'" (p. 109.) 
 
 That this doctrine which Welwood assisted to popu- 
 larize in England is not wholly extinct there is shown by 
 the testimony of Dr. Momerie, embodied in the following 
 paragraph from the London Inquirer of March 10, 
 
 1883: — 
 
 " We are sometimes told that the hideous doctrine of Eternal 
 Torment is dying out, at least in its more repulsive aspects. 
 The Rev. Dr. Momerie, Professor of Logic and Metaphysics in 
 King's College, London, and one of the Select Preachers before 
 the University of Cambridge, gives unimpeachable testimony 
 that we are apt to overrate the progress of liberal sentiments in 
 other churches. In his recent work on ' The Basis of Religion ' 
 he says that only a year or two ago he heard a clergyman deliver 
 himself from the pulpit as follows: 'My brethren, you may 
 imagine that when you look down from heaven, and see your 
 acquaintances and friends and relatives in hell, your happiness 
 will be somewhat marred. But no! You will then be so puri- 
 fied and perfected that, as you gaze on that sea of suffering, it 
 will only increase your joy.' For our part, we should prefer hell 
 itself to a heaven where such hellish joy would be possible." 
 
 Unfortunately for the progress of liberal ideas we can- 
 not affirm, as we should be happy to do, that this view 
 of the indifference of the saints in heaven to the tor- 
 tures of the damned in hell is obsolete in this country. 
 Dr. Duryee has revived it anew, and presents it as a 
 
MAJORITY OF MAXKIXD. 109 
 
 merciful mitigation of tliis doctrine of the doom of the 
 majority. But it is a mitigation which does not mitigate. 
 It does not relieve the damned, but only the elect. At 
 the best it is a seltish view. The saints are fearful lest 
 their happiness in heaven should be disturbed by the 
 proximity of hell. " No," says Dr. Duryee, " when the 
 Christian finds out at last who are in the regions of de- 
 spair [parents or children, brothers or sisters, wives, 
 mothers, or friends we have loved on earth], and what 
 they are there meeting [tortures so horrible that no 
 tongue can describe them, and so lasting that eternity 
 cannot exhaust them], we are very sure he will neither 
 be affected by the number^ nor by the duration of their 
 punishment.^'' 
 
 Whatever the effect of Dr. Duryee's attempted apology 
 may be upon the school of Calvinists to which he belongs, 
 we rejoice to believe that there are a vast number of 
 Christians who still retain a sufficient amount of human- 
 ity to feel that this attempted mitigation only adds a 
 new horror to those it seeks to relieve. It is the doctrine 
 of annihilation applied to heaven instead of to hell — the 
 annihilation of the sentiments of mercy and benevolence. 
 The wicked are allowed to retain these sentiments in hell ; 
 Dives is represented as exercising them ; but for the 
 comfort of the saints they are extinguished in heaven. 
 This view of heaven makes it, morally considered, several 
 degrees lower than hell. 
 
 PROBATION AFTER DEATH. 
 
 Whatever comfort the doctrine of the annihilation of 
 the sentiments may afford to ransomed or expectant 
 saints, it does not relieve the character of God of the 
 reproach of partiality and injustice. Dr. Schaff, after 
 admitting the objections, adds : — 
 
 " The only solution seems to lie either in the Quaker 
 doctrine of universal light — that is, an uncovenanted offer of 
 
110 THE DOOM OF THE 
 
 salvation to all men in this earthly life — or an extension of the 
 period of saving grace beyond death till the final judgment for 
 those (and for those only) who never had an opportunity in this 
 world to accept or reject the gospel salvation. But the former 
 view implies a depreciation of the visible Church, the ministiy 
 of the gospel, and the sacraments. The latter would require a 
 liberal reconstruction of the traditional doctrine of the middle 
 state, such as no Orthodox church — in the absence of clear Scrip- 
 ture light on this mysterious subject, and in view of probable 
 abuse — would be willing to admit in its confessional teaching, 
 even if theological exegesis should be able to produce a better 
 agreement than now exists on certain disputed passages of the 
 New Testament and the doctrine of Hades." (Creeds of 
 Christendom, vol. i. p. 793.) 
 
 Of these solutions, that of probation after death is being 
 earnestly presented by the more liberal section of the 
 Orthodox body. The active discussion that has been held 
 has revealed the fact that there is a growing number who 
 find relief in the thought that those who do not have an 
 opportunity to receive the gospel here, may have it ofifered 
 to them hereafter. This view, if generally accepted, 
 would not relieve the subject of its darkest and worst 
 feature; but it would certainly lessen its horror. It 
 assumes that every one must have an opportunity to 
 receive the gospel before he can justly be punished for 
 rejecting it. It does not deny the dogma of endless 
 misery; but it refuses to confine to this life the pro- 
 bation which human souls are supposed to undergo. It 
 thus relieves the character of God of the charge of 
 damning the heathen and all others who die in ignorance 
 of the gospel. It throws some rays of divine mercy 
 across the grave. It is a reaction against the severity of 
 Calvinism. Arminianism has less need of this mitigation, 
 because it commits to the divine mercy and judgment 
 those whom the gospel has not reached. On the other 
 hand, this theory of probation after death is an improve- 
 ment on the assumption held alike by Arminians and 
 
MAJORITY OF MANKIND. Ill 
 
 Calvinists, that the destiny of the soul is fixed at death 
 for all eternity. 
 
 The movement in favor of this doctrine is strongest in 
 the Congregational body. Rev. Newman Smyth, D.D., 
 of New Haven, and Professor Egbert Smyth of Andover, 
 have been prominently before the public as its defenders. 
 Mr. Joseph Cook, Professor Park, Dr. Goodwin, and many 
 others have assailed it. The prolonged discussion it has 
 received has helped to make the doctrine familiar and 
 tolerable to many people ; but it cannot be said to have 
 received any general acceptance. The liberal element in 
 the Congregational body is making a brave fight to estab- 
 lish it. As a more merciful view of the divine govern- 
 ment, its general adoption would be a grateful sign of 
 progress. It is founded on noble conceptions of the 
 divine justice and mercy. Once let such conceptions 
 have full freedom, and the dogma of endless punishment 
 will eventually be carried away like a rotten pier before 
 a spring flood. 
 
 But while welcoming any extension of the sentiments 
 of justice and mercy to theological discussions, we believe 
 it is safest to found them on correct premises and to extend 
 them on right lines. It is an essential defect of the move- 
 ment in favor of probation after death, that it accepts 
 most of the false premises on which Orthodoxy is built, — 
 man's ruined nature, the necessity of an atonement, and 
 the certainty of endless punishment for those who reject 
 the gospel. We do not believe that any permanent relief 
 can be obtained so long as these premises are admitted. 
 Nor can we agree that this life, or any limited period in the 
 next, is to be considered as a state of probation. Life is 
 not a probation; it is a discipline, a school for character, 
 a field for growth. 
 
 The only satisfaction, therefore, that we have in observ- 
 ing the growth of the doctrine of probation after death, 
 is in the hope kindled that it may lead to something 
 better. 
 
112 THE DOOM OF THE 
 
 THE ESSENTIAL CHRIST. 
 
 Mr. Joseph Cook, having undertaken in his Monday 
 Lectures to attack " Probation after Death," attempted to 
 show that the Orthodox view of God's dealing with tlie 
 heathen did not require this exjDedient. " God is imma- 
 nent in the moral nature of every man," says Mr. Cook, 
 "and whoever permanently accepts or rejects the inner- 
 most voice of conscience, accepts or rejects the essential 
 Christ." This sounds very liberal and very plausible. It 
 is precisely what Unitarians and other liberals have main- 
 tained for years. Paul stated it much better than Mr. 
 Cook, without the possible confusion which may come 
 from the terra essential Christ. "God [who] will render 
 to every man according to his deeds : . . . tribulation 
 and anguish upon every soul of man that doeth evil, . . . 
 but glory, honor, and peace to every man that worketh 
 good." This is sound doctrine, and at the outset Mr. 
 Cook seems to believe in it. To save his Orthodoxy, 
 however, which would be practically destroyed by such an 
 admission, he makes the following qualification : " Human 
 nature is such, however, that only 2i.few among millions 
 do accept the essential Christ of conscience. A knowledge 
 of the character, life, and death of the historic Christ must 
 therefore be carried to the heathen and to the whole 
 world." We do not wonder that the Independent was 
 "startled" at this statement; we wonder that Mr. Cook 
 was not startled by it himself. He has unwittingly drawn 
 up an indictment, not against the heathen, but against 
 the God who made them. If God has so constructed 
 human nature that it cannot obey the laws of life he has 
 prescribed for it, then the divine wisdom and goodness 
 are at once impeached. In casting into the bottomless pit 
 the clay which he has tried to form in his own image, the 
 Divine Potter simply shows the failure of his own handi- 
 work. Mr. Cook opens the door to the heathen, only to 
 slam it in their faces when they try to enter. He prac- 
 
MAJORITY OF MANKIND. 113 
 
 tically records himself as one who believes in the damna- 
 tion of the majority. The " fair chance " he offers to the 
 heathen to get. into heaven is considerably less than they 
 would have of reaching the opposite shore in safety, if 
 required individually to cross Niagara on a tight-rope. 
 
 VI. 
 
 Unmitigated Features. 
 
 The palliations we have considered are of interest 
 mainly as showing the need that is felt among a large 
 class for some relief from the distressing features of this 
 doctrine. None of them, however, furnish a relief that 
 is adequate. They have not yet been accepted by Ortho- 
 doxy. They are arguments for the revision of the historic 
 creeds, but the desired revision has not been made. 
 Merely to file off the rough edges of the old creeds will 
 not suflSce. The objections we urge are not merely against 
 Orthodox standards, but against the Orthodox system 
 which they represent. That system, as it is now held and 
 taught, cannot be reconciled with the justice, goodness, 
 and mercy of God. That it is no malice which prompts 
 this statement may be seen from the Evangelical admis- 
 sions, protests, and attempted mitigations which we have 
 brought together in the two preceding chapters. 
 
 These objections are not simply metaphysical or logical ; 
 they are above all things ethical. The ethical basis on 
 which the old theology was constructed is one which has 
 been outgrown. Civilization and society have advanced, 
 but theology still clings to its mediaeval God. Nothing 
 but the voice of authority, urged as the voice of God him- 
 self, is able to support a theistic conception which would 
 otherwise be promptly rejected as irrational and unjust. 
 These ethical difficulties are not confined to this special 
 dogma J they belong to the whole theological system upon 
 
 8 
 
114 THE DOOM OF THE 
 
 which it is built. But they appear conspicuously in two or 
 three aspects of this doctrine ; namely, in the relation 
 which God is supposed to hold to the number, the character, 
 and the state of the doomed. 
 
 1, The Number of the Doomed, 
 
 Orthodoxy teaches that God "passes by" the far larger 
 portion of the human race in conferring the blessings of 
 salvation, and deliberately remands them to a fate from 
 which his love and mercy miglit hav^e saved them. We 
 say "passes by," for that is the expression used in the 
 Westminster Confession: "God was pleased, according to 
 the unsearchable counsel of his own will, whereby he 
 extendeth or withholdeth mercy as he pleaseth, for the 
 glory of his sovereign power over his creatures, to pass 
 by the rest of mankind, and to ordain them to dishonor 
 and wrath for their sin, to the praise of his glorious jus- 
 tice." This " glorious [?] justice " operates to condemn to 
 death the great majority of the heathen world, without 
 even giving them a chance to accept the gospel which 
 would save them. As one of the most prominent of 
 Orthodox theologians. Dr. Philip Schaff, says, in a pas- 
 sage to which we have previously referred : — 
 
 " Evei-ybody must admit that the vast majority of mankind, 
 no worse by nature than the rest, and without personal guilt, 
 are born, and grow up hi heathen darkness, out of the reach of 
 means of grace, and are thus, as far as we know, actually 
 ' passed by ' in this world. No Orthodox system can logically 
 reconcile this stubborn and awful fact with the universal love and 
 impartial justice of God.^^ {Creeds of Christendom, vol. i. 
 p. 793.) 
 
 Dr. Channing, in considering this doctrine, that "the 
 vastly greater portion of the human race is abandoned by 
 God," was moved to earnest remonstrance: — 
 
MAJORITY OF MANKIND. 115 
 
 " It is the doctrine of the mass of Christians even now, that 
 the heathen are the objects of God's wrath. All who live and 
 die beyond the sound of the Gospel, it is thought, are doomed 
 to endless perdition. On this ground indeed it is that most 
 missionary enterprises rest. We are called upon to send the 
 Gospel where it is not preached, because men conceive that, 
 beyond the borders of Christendom, God is an implacable Judge; 
 because no other parts of the earth are believed to hold commu- 
 nication with heaven ; because it is feared that the human being, 
 whose fate it is to be born a heathen, carries to the grave an 
 inherited curse that will never be repealed. Well do I remem- 
 ber the shock once received from reading a missionary address, 
 in which the speaker computed the thousands of the heathen 
 world who would die during the few hours of the meeting; and 
 he asked his hearers to listen in thought to their shrieks as they 
 descended into hell. But how can a sane man credit, for an 
 instant, that the vastly greater portion of the human race is 
 abandoned by God? If Christianity did actually thus represent 
 the character of God, we might well ask what right we have to 
 hold or to diffuse such a religion. For among all the false gods 
 of Heathenism, can one be found more unrighteous and more 
 cruel than the Deity whom such a system offers as an object for 
 our worship ? But the Christian Religion noM'here teaches this 
 horrible faith. And still more, no man in his heart does or can 
 believe such an appalling doctrine. Utter it in words men may; 
 but human nature forbids them to give it inward assent. Were 
 the Christians who profess it deliberately to consider what such 
 a doctrine means, and bring it home to themselves as a reality, 
 — could they distinctly once conceive that every hour, by day 
 and night, thousands of their fellow-beings are plunged by the 
 never-ceasing anger of God into an abyss of endless woe, — how 
 could they endure even to exist? They would look on this world 
 as a hell, and long to escape from the sway of its merciless 
 despot. No! The human heart is a far better teacher than 
 these gloomy systems of theology. In its secret depth it believes, 
 what perhaps it dares not to put into words, in God's Impartial, 
 Equitable, Universal, and Parental Love." (^The Universal 
 Father, Sec. I. 4.) 
 
 In 1837 the New School Presbyterians of this country, 
 
116 THE DOOM OF THE 
 
 ill the so-called Auburn Declaration, adopted the follow- 
 ing article : — 
 
 "AVhile repentance for sin and faith in Christ are indispensa- 
 ble to salvation, all who are saved are indebted, from first to 
 last, to the grace and Spirit of God. And the reason that God 
 does not save all is not that he wants the power to do it, but that 
 in his wisdom he does not see Jit to exert that power further than he 
 actually does." (Schaff's Creeds of Christendom, vol. iii. p. 779.) 
 
 Channing has not stated more strongly, in an equal 
 number of words, the moral difficulties of Orthodoxy, than 
 they are stated by Dr. Schaff in the passage above, or 
 than they are unconsciously revealed in the Auburn 
 Declaration. How can we believe in the goodness and 
 mercy and justice of God, and yet suppose that those who 
 have had no opportunity to hear the gospel are to be 
 banished to eternal night ? God knows their condition ; 
 there is room enough in heaven for them all ; he can save 
 them if he will ; it is not possible, says Orthodoxy, for 
 them to be saved without him. Nevertheless God 
 passes them by without mercy, and surrenders them to 
 an endless misery to which he alone has ordained them. 
 
 The old Calvinistic doctrine of reprobation, in which 
 Emmons and Edwards delighted, that God positively 
 reprobated to death those whom he did not choose to save, 
 is not held so sternly by modern Calvinists. They are 
 content* to say that God chooses some to salvation, and 
 passes by or leaves the rest in the ruin in which the fall 
 of Adam has plunged them, " not that he wants the 
 power " to save them, " but that in his wisdom he does not 
 see fit to exert that power further than he actually does." 
 The trouble with this attempted alleviation is that it softens 
 the will of God without softening his heart. The old 
 Calvinistic God exerted his power; he cast souls into hell. 
 The new God withholds his power, and they slide in by 
 themselves. There is little choice between such descrip- 
 tions of God. The immoral grandeur of the first can 
 
MAJORITY OF MANKIND. 117 
 
 be as easily defended as the immoral languor of the 
 second. 
 
 Is this the result of the teachings of Jesus Christ ? Is 
 this a fair representation of his view of the Father? 
 There is a little story which Jesus himself told, which 
 shows how he would have regarded this view of God : — 
 
 " A certain man was going down from Jerusalem to Jericho; 
 and he fell among robbers, who stripped him and beat him, and 
 departed, leaving him half dead. And by chance a certain priest 
 was going down that way; and when he saw him, he passed by on 
 the other side. And in like manner a Levite also, when he 
 came to the place, and saw him, passed by on the other side. 
 
 " But a certain Samaritan, as he journeyed, came where he 
 was ; and when he saw him he had compassion on him, and 
 went to him and bound up his wounds, pouring on oil and wine; 
 anJhesetljim on his own beast, and brought him to an inn, and 
 took care of him. And the next day, as he was about to leave, 
 he took money from his purse and gave it to the host, and said; 
 Take care of him ; and, if you spend any more, I will pay you 
 when I come back. 
 
 " Which of these three, said Jesus, do you think was 
 neighbor unto him that fell among the robbers? 
 
 " He that took pity on him. 
 
 *' Then said Jesus, Go and do thou likewise." 
 
 Now the defect of the Orthodox theology is that, 
 instead of deriving its ideal of God from the Good Samar- 
 itan, it has taken it from the Priest and the Levite. 
 Humanity, it assumes, has fallen. It lies wounded and 
 bleeding by the roadside. And yet the Almighty, the 
 infinite Father, passes hy on the other side. He sees 
 his child groaning before his eyes; but, although it 
 has fallen by the sin of another, he puts forth no hand 
 to save it. What words could express human indignation 
 at the conduct of such a Father? And if we knew that, 
 by the cruel neglect of this unnatural parent, the wounded 
 child was left to be torn to pieces by wild beasts, or that 
 he was captured by savage tribes and subjected to months 
 
118 THE DOOM OF THE 
 
 of slow torture and finally death, we should hold the father 
 as a murderer, and remand him to the universal execra- 
 tion of mankind. 
 
 If such would be our feelings toward an earthly parent, 
 how much more intensely should we repudiate all views 
 of God which charge him with a neglect more culpable 
 and a cruelty more intense. Let not this doctrine of the 
 damnation of the heathen be charged upon Jesus Christ. 
 The tenth of Luke and the fifth of Matthew are a lasting 
 rebuke to the Westminster Creed and all who hold it. If 
 we think of God at all, we must think of him not as being 
 worse, but as infinitely better than humanity. So thought 
 Jesus, and therefore urged men to be like unto him : — 
 
 ' ' Ye have heard that it hath been said, Thou shalt love thy 
 neighbor and hate .thine enemy: but I say unto you, Love your 
 enemies, bless them that curse you, do good to them that hate 
 you, and pray for them which despitef uUy use you and persecute 
 you, that ye may be the children of your Father which is in 
 heaven ; for he maketli his sun to rise on the evil and on the 
 good, and sendeth rain on the just and on the unjust. Be ye 
 therefore perfect, even as your Father which is in heaven is 
 perfect." 
 
 2, The CJiaracter of the Doomed. 
 
 Another remarkable ethical defect of this doctrine 
 is that it represents God as ignoring profound moral 
 distinctions. 
 
 1. God ignores moral distinctions in treating the inno- 
 ceyit as if they were guilty. 
 
 The astounding statement is made that by the sin of 
 Adam the whole race partakes not only of the conse- 
 quences of his sin, but also of his guilt. Adam was the 
 representative of the race, says Calvinism ; when he fell, 
 the race fell with him. Ev^ery human being is born into 
 the world steeped in original sin and under the penalty 
 of eternal death. Even the innocent babe, dying without 
 
MAJORITY OP MANKIND. 119 
 
 any consciousness of sin, without, in fact, consciousness of 
 its own existence, cannot be saved without the application 
 of the atoning blood of Christ to its soul ; and according 
 to the belief of Catholics and Lutherans we can only be 
 sure that this blood has been applied when the child has 
 been sprinkled with water. 
 
 We object to this view that it is merely a theological 
 fiction, — that it is not true, and that it would be unjust if 
 it were true. If men are born into the world with a 
 nature so corrupt that they cannot obey the law of God, 
 it is unjust to punish them for its violation.^ Guilt can 
 only follow where there is sin ; sin is only possible to 
 creatures that have moral ability. In punishing creatures 
 that are only theoretically sinful, God would show himself 
 to be only theoretically just. The assumption, however, 
 that all men are born totally depraved we assume to be 
 false to begin with. It is contradicted by the facts of 
 human nature ; it is contradicted by the example and pre- 
 cepts of Jesus Christ, who presented the humility and 
 purity of childhood as an ideal to his own disciples by 
 which they were to enter the kingdom of heaven. 
 
 Modern Calvinists and Arminians, believing that all 
 dying in infancy are saved, attribute their salvation to 
 the atonement of Jesus. But such a view is unjust 
 to God. It supposes that God regards infants as guilty of 
 sin. On the contra ly we affirm that children are not 
 guilty of sin until they are able to commit it, and that if 
 not guilty of sin, they require no atonement for their 
 salvation. 
 
 2. JBut God also ignores profound moral distinctions 
 in treating the guilty as if they were innocent, 
 
 1 Rev. Dr. D. D. Whedon, editor of the Methodist Quarterly Review, 
 in his article on " Arminianism " in Johnson's Cydopcedia, forcibly 
 states a moral and logical objection to Calvinism " If a man is to be 
 damned for fulfilling God's decrees, ought not that imaginary God to 
 be afuiiiori damned for making sucli a decree? " (Vol. i. p. 253 ) 
 
120 THE DOOM OF THE 
 
 A large and influential part of Protestantism has 
 revolted against the assumption that men are only pun- 
 ished for the guilt of Adam. It is assumed therefore that 
 all men actually transgress the infinite law, and are thus 
 liable to an infinite penalty. The degree of the trans- 
 gression is not important. All that is necessary is to 
 commit an infinitesimal sin, to incur the judicial sentence 
 of eternal torture. That all men sin we may readily 
 admit; that any justly deserve infinite punishment for a 
 finite sin we cannot grant for a moment. The object of 
 this device is to defend the justice of God in bestowing 
 punishment by assuming the guilt of the sinner. If, 
 however, we grant, as we are asked to do, the actual as 
 well as the inherited guilt of the sinner, we find that, 
 although God may observe moral distinctions in damning 
 men, yet he ignores moral distinctions in his method of 
 saving them. The saved have no righteousness of their 
 own. They are polluted and corrupt before God. Does 
 the divine mercy save them? No. Orthodoxy will not 
 allow it to operate here where its blessing is so much 
 needed. It may operate in the choice of those who are 
 saved, but not in the method of their salvation. How 
 then are the guilty saved ? Simply because God agrees 
 to consider them righteous on account of the righteous- 
 ness of his Son. They are not actually righteous ; but 
 righteousness is imputed to them. 
 
 It is not possible to transfer righteousness from one 
 moral being to another. If a man incurs debt through 
 immorality, it does not make him any better, any more 
 righteous, if a friend pays the debt for him. We cannot 
 put righteousness on or off as if it were a garment. 
 Judas would still have been Judas, if he had worn the 
 robe of Jesus. The only way righteousness can be 
 achieved is in the way Jesus achieved it himself, through 
 moral experience. God therefore ignores moral distinc- 
 tions if he treats the guilty as if they were innocent. 
 
^ MAJORITY OF MANKIND. 1'21 
 
 3. God ignores actual moral distinctions in choosing 
 those who are saved 
 
 W'e say actual distinctions. We mean those distinc- 
 tions which are recognized as real and positive in this 
 life. We know that these distinctions are not taken as 
 the basis for Orthodox theology. Its ethical theories are 
 as original and hyjjothetical as its lacts. The distinction 
 it makes between a "righteous man" and a "sinner" is 
 not the distinction which is made in the community; 
 it is not the distinction which corresponds to character. 
 We do not mean that Orthodoxy considers good charac- 
 ter in this life unimportant ; far from it ; but it assumes 
 that good character in this life has notliing to do with 
 obtaining salvation in the next. Salvation is obtained 
 only through the merits of Christ's blood. Only those 
 are saved whom God has chosen to this privilege. If God 
 chose only the good and the virtuous and the noble and 
 the benevolent, we might infer that his choice was made 
 with reference to some moral judgment. But according 
 to Orthodoxy this is not the case. The most abandoned 
 sinner is chosen as readily as the saint. Let the sinner 
 but repent an hour before his death, and express belief in 
 the atonement of Jesus, and he is saved. The man, how- 
 ever, who has lived an irreproachable life, who has 
 endeavored to observe the Golden Rule and the two great 
 commandments, who has tried to obey his own conscience, 
 to do justly, to love mercy, and to walk humbly with God, 
 — such a man, if he does not accept the Orthodox " plan 
 of salvation," is hopelessly lost. 
 
 Mr. Spurgeon, in his commentary on Psalm ix. 17, 
 "The wicked shall be turned into hell, and all the nations 
 that forget God," thus expresses his conviction in regard 
 to the good character of the damned. 
 
 '* How solemn is the seventeenth verse, especially in its warn- 
 ing to forgetters of God. The moral who are not devout, the 
 honest who are not prayerful, the benevolent who are not believ- 
 
122 THE DOOM OF THE 
 
 ing, the amiable who are not converted, — these must all have 
 their portion with the openly wicked in the hell which is prepared 
 for the devil and his angels. I'here are whole nations of such. 
 The forgetters of God are far more numerous than the profane 
 or profligate; and, according to the very forceful expression of 
 the Hebrew, the nethermost hell will be the place into which all 
 of them shall be hurled headlong." {Treasury of David.) 
 
 Is it not clear then that God igiK^res actual moral dis- 
 tinctions, when he allows ''the moral," "the honest," "the 
 benevolent," and "the amiable," to go to the "nethermost 
 hell"? 
 
 But a small proportion of the good people of the woild 
 are gathered into the Christian Church ; and if it be true 
 that only those who "accept Christ" are saved, there will 
 be but a small proportion of the good in heaven. Some 
 of the grandest souls that have ennobled human life and 
 character have been reared under the name and influ- 
 ence of paganism. Though they have not professed the 
 Christian religion, they have "been diligent to frame their 
 lives according to the light of nature and the law of that 
 religion they do profess ; " yet, if the Westminster Cate- 
 chism, and the system of theology which it represents, be 
 true, they cannot be saved in any way whatsoever, and 
 " to assert and maintain that they may is very pernicious 
 and to be detested." 
 
 One of the charges brought in 1874 against Rev. David 
 Swing of Chicago, on his trial for heresy, was that he 
 had used language contrary to this section of the Confes- 
 sion of Faith : — 
 
 " He [David Swing] has used language in respect to Penelope 
 and Socrates which is unwarrantable and contrary to the teach- 
 ings of the Confession of Faith, Chap. X. Sec. iv. ; that is to say, 
 in his sermon entitled ' Soul Culture' the following passage 
 occurs: 'There is no doubt the notorious Catherine H. held 
 more truth and better truth than was known to all classic Greece 
 — held to a belief in a Saviour, of whose glory that gifted land 
 knew nought; and yet such is the grandeur of soul above mind, 
 
MAJORITY OF MANKIND. 123 
 
 that I doubt not that Queen Penelope, of the dark land, and the 
 doubting Socrates have found at heaven's gate a sweeter wel- 
 come, sung of angels, than greeted the ear of Russia's brilliant 
 but false-lived queen.'" {Specification 12.) 
 
 No matter what tlie purity and moral altitude of a 
 heathen soul may be, " the heathen in mass," according 
 to Dr. A. A. Hodge of Princeton, " with no single definite 
 and unquestionable exception on record, are evidently 
 strangers to God, and going to death in an unsaved con- 
 dition." 1 
 
 Precisely the same rules which exclude Penelope, Soc- 
 rates, Epictetus, Plato, Plutarch, Confucius, and Gautama, 
 exclude also Channing, Emerson, Parker, Garrison, Lin- 
 coln, Longfellow, Spinoza, Humboldt, Darwin, and a 
 numerous host of " the moral," " the honest," " the ben- 
 evolent," and " the amiable," from the joys of the future 
 life. It is therefore clear, according to Orthodoxy, that 
 God not only chooses but a few from the whole race to be 
 saved, but that he ignores all actual moral distinctions in 
 selecting this number, and therefore but a small percent- 
 age of the good can reach heaven. 
 
 The moral enormity of this doctrine is thus clearly 
 exhibited in the inevitable conclusion to which it leads, 
 that not only the great majority of the race, but the great 
 majority of the good^ are doomed to endless woe. 
 
 S. The State of the Doomed, 
 
 It is not merely the number and the character of the 
 majority that make this doctrine hideous, but it is the 
 nature and extent of the doom they suffer — a misery in- 
 describable in its severity and uneiiding in its duration. 
 
 It is a sufficient condemnation of the Orthodox view of 
 God that, in dooming the great majority of the race, his 
 practical and moral government of the universe is proved 
 
 1 Com. on Conf. of Faith, p. 242. 
 
124 THE DOOM OF THE 
 
 to be a failure. It is a still greater condemnation of the 
 system that God is represented as ignoring all practical 
 moral distinctions in choosing the saved, while he violates 
 the principles of justice and mercy in condemning the 
 lost; but the climax of injustice is not reached until we 
 remember the utter horror and endlessness of the misery 
 to which they are consigned. 
 
 We have directed this treatise against a point in regard 
 to which Orthodoxy seems to have developed an unex- 
 pected sensitiveness. Certain modern Calvinists are in- 
 dignant that Orthodoxy should be represented as teaching 
 that the majority are doomed, while they manifest no 
 indignation whatever at the nature and extent of the 
 doom which this majority must suffer. Yet it is the 
 severity and endlessness of the punishment which makes 
 the number of its victims of importance. 
 
 Dr. William Rankin Duryee has said that "so far as 
 sentiment goes, one soul eternally lost is as painful to 
 contemplate as ten million souls." ^ It depends somewhat 
 upon the nature of the sentiment invoked. The senti- 
 ment of justice has a problem to deal with in considering 
 why God should create the greater part of the human 
 race simply to damn them for his glory, which it does not 
 have in considering tlie damnation of a single unrepentant 
 soul; but to the sentiment of pity we do not know 
 which seems more pathetic, to contemplate billions of 
 human souls in endless torment, or to think of a single 
 lost soul left in utter loneliness in the eternal abyss. 
 Perhaps, if we had the ingenuity of Emmons, we mij^ht 
 discover a flickering indication of divine benevolence in 
 the very fact that God, out of pity to the few, damns the 
 vast majority, that they may enjoy toofether that company 
 which misery is said to love. " Solitude," says Donne, 
 "is a torment which is not threatened in hell itself." ^ 
 
 1 Christian Intelligencer, Feb. 14, 1883. 
 '-^ Works, vol. iii. p 518. 
 
MAJORITY OF MANKIND. 126 
 
 Certainly not, if we accept the official estimates of the 
 American Board as to the number of souls hell contains — 
 estimates based on accepted data of Orthodox theology. 
 One of the Schoolmen, quoted by Donne, declared, how- 
 ever, that hell could not be possibly above three thousand 
 miles in compass, and that one of the torments of that 
 place would be its crowded state.^ And it is apparent 
 tliat neither Emmons nor Edwards, nor any modern expo- 
 nent of the horrors of that place, intends that we shall 
 derive any comfort from the fact of numbers. 
 
 It is evident, therefore, Dr. Duryee being our witness, 
 that no mere alteration in the number of the lost can 
 remove the darkness of the destiny to which the lost are 
 consigned. Upon this point Calvinism and Arminianism 
 stand on the same plane. Arminianism has nobly pro- 
 tested against the doom of the majority, but it has failed 
 to protest against the doom of the minority. It has sought 
 to make God less cruel and vindictive, it has endeavored 
 to throw the responsibility of future punishment upon 
 man instead of God, it has recoiled with indignation 
 from the doctrine of reprobation, it has refused to believe 
 in the condemnation of the heathen in mass, it has offered 
 the atonement to all; but, with individual exceptions, 
 Arminianism has taught, and still teaches, the endless 
 misery of all those who fail, during a probation confined 
 to this life, to accept the gospel. Methodism has been the 
 resolute opponent of Universalism ; it has vied with Cal- 
 vinism in depicting, with lurid and painful particularity, 
 the fearful and unending state of those who fall into hell. 
 If it were the purpose of this treatise to show what Evan- 
 gelical denominations have taught concerning the horrors 
 of hell, we should hardly know whether Arminian or 
 Calvinistic annals furnished the more abundant material. 
 The prominence which this doctrine has had in both sys- 
 tems, and the frequency with which its terrors have been 
 
 1 Works, vol. iii. p. 325. 
 
 fui^lVEESITT? 
 
126 THE DOOM OF THE 
 
 exposed, render any further delineation of its physical and 
 mental horrors unnecessary. It has been the especial task 
 of those who have believed in an endless hell to exhibit, 
 for greater effect, the agonies it imposes on its victims. 
 The books, sermons, and tracts which have been printed 
 to illustrate it would fill a good-sized library; and we 
 may thank heaven that by far the larger part of the myr- 
 iads of sermons preached to propagate it have escaped 
 the printing-press and suffered a just oblivion. A brief 
 reference to the titles collected by Dr. Abbot, in his Bibli- 
 ography of the Future Life already referred to, will show 
 how many treatises have been devoted to the special work 
 of depicting endless horrors. Jonathan Edwards is more 
 widely known to-day for his famous descriptions of hell- 
 torment than for other things which deserve belter to be 
 remembered. The resources of human ingenuity and of 
 human language seem to have been exhausted in inventing 
 forms of torture through which the divine wrath may be 
 exhibited during the unending cycles of eternity. 
 
 At the present day dehneations of the physical terrors 
 of hell are less common. Only the uneducated perhaps 
 would maintain with Charles Wesley that — 
 
 " A real, fiery, sulphurous hell 
 
 Shall prey upon our outward frame; " 
 (Hymns on God's Everlasting Love, Hymn xi. p. 23.) 
 
 But the Orthodox conviction of the severity of the tor- 
 ture has been in no degree relaxed. Its form has been 
 changed only to add to its intensity; and those who 
 no longer believe in a physical fire still assert with 
 Wesley : — 
 
 "But sorer pangs the soul shall feel 
 Tormented in a fiercer flame." 
 
 It matters little whether we are taught that the damned 
 are forever burned in a lake of fire and brimstone, whether 
 they are remanded to the tortures of a Satanic persecutor, 
 
MAJORITY OF MANKIND. 127 
 
 who shares with God the glory of their pain ; or whether 
 they are simply abandoned to the more excruciating tor- 
 tures of a sleepless conscience, or affections lacerated by 
 eternal separation from all that is lovable. In any case 
 the suffering is represented as the most extreme that the 
 human mind can conceive, while its duration is described 
 as absolutely unending. 
 
 If, as we have said, it has been the especial task of 
 believers in an endless hell to expose the physical and 
 mental horrors of the doctrine they have taught, it has 
 been reserved for those who oppose the doctrine to point 
 out its moral enormities. If the pictures drawn of the 
 state of the damned are horrible, the picture of God pr 
 gented is still more horrible. We cannot avoid the 
 conviction that the damned are morally superior to a God 
 who, with malignant hate or cruel indifference, would 
 consign them to a fate which they have in no measure 
 deserved. All attempts to found this doctrine upon 
 rational premises utterly fail. It is in its very nature 
 irrational and arbitrary ; and it can only exist under the 
 suf)i)osition that God is a tyrant to be feared, and not a 
 Father to be loved and obeyed. 
 
 The conception of law is totally opposed to a punish- 
 ment which is lawless in its execution ; and all ethical 
 considerations are violated when we find God meting out 
 infinite punishment for a finite sin. Of all the lame 
 apologies which Orthodoxy has been driven to make in 
 its behalf, none avail to remove the fearful moral diffi- 
 culties of this doctrine, and the terrible reproach it casts 
 upon the character of God. 
 
 That retribution for acts done in this life may extend 
 to the next, and that the vast majority of mankind may 
 have much to repent of, we do not deny. Such a concep- 
 tion is rational and ethical ; but it is the fearful curse of 
 endless woe that makes future punishment hideous. It 
 assumes that evil must forever continue in the universe, 
 
128 THE DOOM OF THE 
 
 and that Infinite Goodness has no power to subdue it ; or 
 if God's power be acknowledged, it assumes that he is not 
 willing to exert it, and thus while his power abides, his 
 goodness perishes. 
 
 The doctrine of endless punishment, and the idea of 
 God that accompanies it, belongs to an age that is past — 
 an age of superstition and cruelty. It is a belief which 
 could never yield the fruits of righteousness and peace. 
 It does not draw men toward God ; it drives them from 
 him. Its practical results have been such as we might 
 expect from so cruel a theory. Rev. Stopford Brooke 
 justly claims that "the doctrine of eternal punishment 
 ought to be denied because of its evil fruits." 
 
 *' A good tree does not bring forth corrupt fruit, and we owe 
 to this doctrine all the slaughter and cruelty done by alternately 
 triumphant sects in the name of God. It gave birth to the 
 Inquisition ; it drove the Jews to unutterable misery ; it burnt 
 thousands of innocent men and women for witchcraft ; it tor- 
 tured and rent the bodies and souls of men ; it depopulated fertile 
 lands ; it ruined nations ; it kept the world for centuries in dark- 
 ness, held back civilization, and in all ages urged on the dogs 
 of cruelty and fanaticism to their accursed hunting." {Eternal 
 Punishment : a sermon, preached at Bedford Chapel, London, 
 Nov. 5, 1882.) 
 
 None too severe is this bold arraignment. If this 
 doctrine has not always been the direct and immediate 
 cause of such cruelties, it has sprung from the very spirit 
 that created them, and has powerfully assisted in their 
 perpetuation. Men have appealed to the cruelty of God 
 to justify the cruelties which they have wrought with their 
 own hands. And what are the practical effects of the doc- 
 trine to-day ? Mr. Brooke has observed them in England 
 and thus speaks : — 
 
 " Those were its fruits in the past, and on this account we 
 ought to deny its truth. But now we ought to fight against its 
 lies day by day; for we who do not believe it have no notion of 
 the harm it is doing to those who do believe it. We are bound 
 
MAJORITY OF MANKIND. 129 
 
 to contend against it if we have any desire that a nobler Christi- 
 anity should prevail among men, for its teaching drives men into 
 infidelity and atheism. The less educated classes — who yet feel 
 strongly, and more strongly than the educated, the things of the 
 conscience and the heart — say that it denies all their moral in- 
 stincts. And so it does. It makes them look on God as an 
 unreasoning and capricious tyrant, and they turn from him with 
 dread and hate. It makes them consider the story of redemption 
 as either a weak effort on the part of an incapable God to save 
 man, or as mockery by him of his creatures, on the plea of a 
 love which they see as derisive, and a justice which they see 
 as favoritism. And till we free the teachings of Christianity 
 from this doctrine, religious teachers will still continue to give, 
 as they do now, the greatest impulse to infidelity among the 
 working-classes, an impulse much greater than any given by 
 all the materialism of philosophers or all the mouthing of 
 iconoclasts." (lb.) 
 
 There are grateful signs that this doctrine is losing its 
 hold upon the popular mind. The Evangelical churches 
 find it less politic to use it as an aggressive weapon. 
 Formerly the doctrine was used to defend the authority 
 of the Church ; at present the Church is obliged to defend 
 the authority of the doctrine. It still stands in all its 
 grimness on the church creeds, but apologies are required 
 for its presence there. One of them lies before us. It is 
 a tract entitled "Eternal Destruction," issued by the 
 Presbyterian Board of Publication, Philadelphia, in 1882, 
 to show "that eternal death, or everlasting destruction, is 
 both reasonable and necessary, as the highest penalty 
 under the divine government." " Our object," says the 
 author, "is rather to tone up the faith and correct the 
 errors of many who, while professing to hold fast to the 
 doctrine of future punishment as set forth in the creeds 
 of the Evangelical churches, do it, nevertheless, with 
 apparent misgivings, and when they speak of it are wont 
 to say in substance that it is a terrible mystery that such 
 a doctrine is contained in a revelation from the God of 
 
130 THE DOOM OF THE 
 
 infinite love, and that they could not receive it were it 
 not for the positive teaching of inspiration. If they at- 
 tempt to use the terrors of future retribution as a part of 
 God's message to sinful men, they do it so ddlcately^ and 
 with such softening circumlocution, as fairly to suggest 
 tliat either the Evangelical ministry of the present day do 
 not half believe the doctrine of endless punishment, or 
 that they have not the courage to preach it. And those 
 who repeat this saying care perhaps very little which of 
 these alternatives is true, for the want of courage to de- 
 clare one's convictions must imply that such opinions are 
 passing out of the general belief of the community." 
 
 Tliat such a defence should be necessary shows the 
 higher ethical demand which compels it. That the Presby- 
 terian Board should be willing to make it, shows, on the 
 other hand, the tenacity with which this doctrine is clung 
 to as an essential part of the Orthodox system. It is a 
 belief which is destined to die, but not without a long 
 struggle. It behooves those who have once held it, to 
 make a continued and earnest effort to relieve other minces 
 of the darkness which it casts over the horizon of life. 
 There is no surer way of contributing to its extinction, 
 than by insisting that ethics shall have the authority in 
 tlieology that it has in common life. Theology has prac- 
 tically ignored the profoundest moral relations. It can- 
 not regain its authority until it bows to the moral law 
 that it has ignored. 
 
 VII. 
 
 The Solution. 
 
 It would be a painful task to expose the " dark and 
 awful " features of the doom of the majority, if we did 
 not know that there is a brighter and nobler view of God 
 and human destiny which should displace it. It is un- 
 
MAJORITY OF MANKIND. 131 
 
 doubtedly true, as we have said before, that the great mass> 
 who hold this doctrine, only nominally believe it. It does 
 not affect their happiness, because they never realize its 
 fearful import. Human nature has other resources besides 
 logic vvitli which to protect itself against superstition. As 
 a bullet may be encysted in the body, so a painful and un- ^ 
 natural belief may become encysted in the mind. Yet there 
 are thousands of devout, earnest, and thoughtful people 
 who are periodically sensible of the oppressive weight of 
 this dogma. They would gladly be relieved of the bur- 
 den if they could but see how it might be rolled off. To 
 such minds Orthodoxy offers no help. The logical super- 
 structure of Orthodoxy has been carefully built. So long 
 as the foundation premises are acknowledged, its conclu- 
 sions inevitably follow. The whole system is based on an 
 ancient but palpably false conception of the universe. The 
 false premises must be removed before we can expect to 
 destroy the false conclusions. 
 
 In denying the premises of Orthodoxy we do not, ne- 
 cessarily, deny those of Christianity. The fundamental 
 principles of all religions are far deeper than the theo- 
 logical systems that are built upon them. Indeed, it is 
 by a re-assertion of essentially Christian principles that 
 we find a corrective for many of the errors that have 
 been taught in Christianity's name. Infant damnation, 
 for instance, is historically a dogma of Christian theology; 
 yet nothing could be more diametrically opposed to the 
 original principles of the Christian religion. If the gos- 
 pels be not a lie, Jesus treated little children as if they 
 were the offspring of God, not as if they were the oft- 
 §prin<r of the devil. 
 
 What, then, is the natural, rational, and ethical relief 
 for this doctrine of the doom of the majority? It is not 
 one of our own invention. If it were simply a private 
 and personal solution we should hesitate to offer it ; but 
 it is one towards which the spirit of the age is irresistibly 
 
132 THE DOOM OF THE 
 
 moving. We are merely reporting its utterances. It is 
 a solution which is an outgrowth of broader and healthier 
 conceptions of God and humanity, and a more enlightened 
 view of the functions of reason, ethics, and religion. We 
 have not space to unfold it at length ; we can only briefly 
 indicate some directions in which its influence is evident. 
 
 1, A More Enlightened View of the JBible. 
 
 The doctrine we have endeavored to refute is not a con- 
 genial one to the reason or the heart. It would promptly 
 be abandoned by the majority who hold it, if it were 
 not supposed to rest on Biblical authority. The creeds 
 which contain it are authoritative mainly because they 
 are presumed to be a correct exposition of the Bible on 
 the points they cover. Hence, in the endeavor to refute 
 the Orthodox view of this doctrine, much attention has 
 been necessarily directed towards a better interpretation 
 of the Scriptures. The discussion has long been waged on 
 the battle-ground of exegesis. Tliis has not been without 
 valuable and helpful results. Unfortunately, however, it 
 has usually been conducted under the limitations imposed 
 by an erroneous view of the Bible itself. It has been 
 assumed that there is no appeal from its acknowledged 
 teaching; that it concludes all debate on the subjects of 
 which it speaks ; that it is divinely inspired and infallible. 
 Bound by this view of the infallibility and dominant au- 
 thority of this collection of books, the only resource which 
 has been left to those who accept it, when struggling 
 against doubtful or uncongenial teachings, has been to 
 exercise a desperate ingenuity in the interpretation of 
 texts. The temptation has been strong on one side to 
 admit only traditional interpretations, or those which har- 
 monized wdth an accepted theological system ; on the other 
 side, the temptation has been to make the Bible mean 
 always what we would like to have it mean. The integ- 
 rity of the intellect has been sacrificed to quiet the moral 
 
MAJORITY. OF MANKIND. 133 
 
 sense or to allay disturbed emotions. Much has been read 
 into the book that does not belong there, and much has 
 been lead out of it that it really teaches. This has been 
 occasioned wholly by the unjust claims made in its behalf, 
 and the artifices to which men have resorted in evading 
 them. 
 
 In an address which excited wide attention, and which 
 led to the debate on the special topic of this book. Rev. 
 George E. Ellis, D.D.,^ said with great truth : — 
 
 " Orthodoxy cannot readjust its creed till it readjusts its estimate 
 of the Scriptures. The only relief which one who professes the 
 Orthodox creed can find, is either by forcing his ingenuity into 
 the proof-texts or indulging his liberty outside of them. All the 
 most vital and searching forces now at work in their bearing 
 upon themes of loftiest import to man demand, and are working 
 toward, the intelligent and fearless reconsideration of the ac- 
 cepted view of the Bible, which opens the most teasing contro- 
 versies, which deals with them all in a most unsatisfactory way, 
 and leaves them all unsettled, if not more perplexed. 
 
 " Here is a volume of miscellaneous and heterogeneous con- 
 tents, some of them written we know not when, where, or by 
 whom, all of which are unified as from one divine source and 
 authority. In that volume is matter, instruction, warning, 
 precept, and promise of priceless and transcendent value for the 
 life and the hope of man. For that, it is consecrated and 
 bedewed with the most sacred of human affections. Because 
 of such contents, that book has become to Christendom a 
 gracious gift of God. We refer to its influence, with that of 
 the steady progress of material and physical science which it 
 has helped to quicken and guide, — all the most elevating, refin- 
 ing, beneficent, and regenerating agencies which are advancing 
 and redeeming humanity. 
 
 " Now look at that book from the other side, as what is called 
 Church History centres around it. There are matters in that book 
 
 1 " The Position of the Liberal Body as affected by the Rupture ' 
 in the Orthodox Body of Congregationalists," Christian Register, Nov. 
 16, 1882. See also additional statements of Dr. Ellis in issues of the 
 same paper for Nov. 23, 1882 ; Jan. 18, 1883. 
 
134 THE DOOM OF THE 
 
 which, if they have not been the cause, have been the occasion, 
 the agency, the instrumentality, backed by an assumed divine 
 warrant, of strifes, feuds, superstitions, persecutions, barbari- 
 ties, and atrocities of every staiji and hue, which have strewn 
 the world for ages with wrecks of woe and agony. I will not 
 fill up that outline. I shudder over the summary ; and I cannot 
 challenge the charge which assigns all this to the estimate and 
 use of the less lovely, the less benedictive lessons of the Bible. 
 President Mather of our young college, for many years the most 
 eminent and honored man, citizen, and divine in this colony, 
 expressly taught that the divine command to the Israelites to 
 exterminate the Canaanites was a full warrant for the desolation 
 of our Indian tribes. Search to the bottom the history of that 
 delirium of dread and frenzy and outrage which we call the 
 witchcraft delusion here, nearly two centuries ago. You will 
 find but a single palliation for the agency of good and upright 
 men in those horrors. Judges, witnesses, yes, even the victims, 
 read in a book — which they had all been taught to believe, and 
 did believe, was written by the finger of God — this sentence : 
 * Thou shalt not suffer a witch to live.' 
 
 "It is not alleged by any one that there is a single sentence 
 in that book which was written with intent to deceive or mis- 
 lead. But there is much in it, with the authority and purpose 
 claimed for it, which has grievously misled many of the best of 
 our race, and which does so now. A steadily increasing number 
 of persons of all grades and classes in intelligence, sincerity, 
 and devoutness, leave that book from year to year through a long 
 life unopened. Not as preachers complacently say, because of 
 their sin-hardened hearts, for very many of them are seeking 
 and longing for some blessed religious guidance. It is because 
 what they remember and hear said about the book, as coming 
 direct from God, perplexes, astounds, and shocks them. Theie 
 are those who continue to be readers, and who share those feel- 
 ings, publishing their doubts and denials, often with ridicule and 
 scorn. They find in the book commands, purposes, and acts 
 assigned to God, at which they would shudder if ascribed to 
 heathen deities. Standing on this modern earth and beneath 
 these ancient heavens, men boldly, sometimes sadly, say that 
 there are assertions and statements in that book which they know 
 positively to be untrue, — untrue to fact, to history, to the verities 
 
MAJORITY OF MANKIND. 135 
 
 of nature and life, to the attributes and rule of the Being to 
 whom their loftiest and most devout convictions rise as the God 
 over all. A clerical discussion upou the point whether Scripture 
 texts can be interpreted so as to allow a hope for idiots, infants, 
 and heathen, who have had an ' imperfect probation ' here, 
 does not reach to their relief. When a few of those texts are 
 alleged as certifying that the vast majority of the human race 
 are to be the victims of endless woe, the questions cannot be 
 silenced: ' Who wrote those words, and with what authority ? 
 Were they correctly reported and duly certified ? ' " 
 
 In these words Dr. Ellis goes to the very bottom of the 
 difficulty. A scholarly, conscientious exegesis may furnish 
 some relief; but no adequate and satisfactory solution is 
 possible until the Orthodox estimate of the inspiration and 
 infallibility of the Bible is revised. Justice to those who 
 wrote these books, as well as to those who read them, 
 requires such a revision. A candid study of the book 
 shows, we believe, that the Orthodox view of the Bible is 
 not taught in the Bible itself. Like the doctrine of the 
 Trinity, it is something imposed upon it. 
 
 Before we can test anything by the Bible, we must test 
 the Bible itself. The tests we may employ are threefold 
 — historical, rational, and ethical. 
 
 THE HISTORICAL TEST. 
 
 Whence, when, and how, we must ask, did this collection 
 of books come ? Who wrote them, whom did they address, 
 and to what end ? How was this collection put together, 
 under what influences, and by whose decision ? 
 
 The simple historical answer, which we cannot present 
 in detail, shows that the Bible grew up precisely as other 
 sacred books grew, — that, while it records miraculous 
 events, it has no miraculous history itself. It was written 
 in Hebrew and Greek, by different men of widely different 
 character, during an interval of a thousand years. The 
 original manuscripts have not been preserved. The copies 
 
136 THE DOOM OF THE 
 
 that exist vary suiRciently to make an infallible text impos- 
 sible. No truthful man can put a copy of the Greek or 
 of the Hebrew Testament into the hands of a reader of 
 these languages, and say, "Here is the book just as it 
 was originally written." There are many manuscripts to 
 choose from, and the best Hebrew and Greek text of the 
 Bible is that which shows the best human judgment and 
 the widest and most accurate scholarship in its selection. 
 
 Still further, historical research shows that the books 
 which compose the Bible were not bound together by the 
 command or indication of God ; they were selected by 
 men. We have no evidence that the judgment of Christi.in 
 communities, leaders, or councils was infallible. On the 
 contrary, the Christian Church has never agreed as to 
 the number and selection of books which constitute the 
 Bible. Thus, Augustine had one Bible, and Jerome 
 another; the Roman Church has one Bible, and the Prot- 
 estant another ; the Swedenborgians one Bible, and the 
 Orthodox another. The history of the formation of the 
 Bible Canon is a refutation of the claim that is made for 
 the infallibility of the book. " It is clear," says Dr. Samuel 
 Davidson,^ " that the earliest Church Fathers did not use 
 the books of the New Testament as sacred documents 
 clothed with divine authority, but followed for the most 
 part, at least till the middle of the second century, apos- 
 tolic tradition orally transmitted. They were not solicit- 
 ous about a Canon circumscribed within certain limits." 
 And in regard to the principle which guided selection 
 Dr. Davidson says: — 
 
 '' The exact principles that guided the formation of a Canon 
 in the earliest centuries cannot be discovered. Definite grounds 
 for the reception or rejection of books were not very clearly 
 apprehended. The choice was determined by various circum- 
 stances, of which apostolic origin was the chief, though this 
 
 1 Article on " The Canon," in Encydopoedia Britannica, nint'u ed., 
 vol. V. pp. 9, 10. 
 
MAJORITY OF MANKIND. 137 
 
 itself was insufficiently attested ; for, if it be asked whether all 
 tiie New Testament writings proceeded from the authors whose 
 names they bear, criticism cannot reply in the affirmative. . . . 
 
 " Inste9,d of attributing the formation of the Canon to the 
 Church, it would be more correct to say that the important stage 
 in it was due to three teachers, each working separately and in 
 his own way, who were intent upon the creation of a Christian 
 society which did not appear in the apostolic age, — a visible 
 organization united in faith, — where the discordant opinions of 
 apostolic and sub-apostolic times should be finally merged. The 
 Canon was not the work of the Christian Church, so much as 
 of the men who were striving to form that Church, and could 
 not get beyond the mould received by primitive Christian 
 literature." 
 
 Lutlier exercised the right of private judgment very 
 freely in regard to tlie books which should compose the 
 Bible. Esther, he thought, did not properly belong to it. 
 The Apocalypse he " considered neither apostolic nor 
 prophetic, but put it almost on the same level with the 
 Fourth Book of Esdras, which he spoke elsewhere of toss- 
 ing into the Elbe." ^ The Epistle of James he thought 
 an "epistle of straw;" and he denied apostolic authorship 
 to James, Jude, and Hebrews. If Luther could be so 
 free and independent in judging the authority of whole 
 books, why may we not judge with equal freedom the 
 authority of special texts ? 
 
 If God had seen fit to make an infallible book, we may 
 be certain that he would have surely indicated what books 
 or chapters should belong to it, and that he would not 
 have left its interpretation such a doubtful matter. The 
 Roman Catholic Church has consistently maintained that 
 an infallible interpretation is necessary to an infallible 
 revelation. 
 
 It is evident therefore, on external and historic groundsj 
 that there is not the slightest foundation on which to build 
 this dogma of Protestantism. 
 
 1 Ibid., p. 14. 
 
138 THE DOOM OF THE 
 
 THE RATIONAL TEST. 
 
 If there is no external authority for the interpretation 
 of the Bible, we must judge it by its contents. We must 
 apply to it precisely the same tests that we apply to all 
 other books. If the Bible appeals to reason, we must 
 judge it by the laws of reason. If the Bible contradicts 
 reason, reason may justly contradict the Bible. 
 
 Bishop Butler clearly recognized the rational test : — 
 
 " I express myself with caution, lest I should be mistaken to 
 vilify reason; which is indeed the only faculty we have where- 
 with to judge concerning anything, even revelation itself; or be 
 misunderstood to assert, that a supposed revelation cannot be 
 proved false fiom internal characters. For it may contain clear 
 immoralities or contradictions; and either of these would prove 
 it false." (Butler's Analogy, Part II. ch. iii. p. 219, Bohn's Ed.) 
 
 Again : — 
 
 " Reason can, and it ought to judge, not only of the meaning, 
 but also of the morality and the evidence of revelation." {Ih. 
 p. 229.) 
 
 Dr. Channingdid noble service in maintaining the office 
 
 of reason in testing and interpreting the Bible. " How," 
 
 he asked, "is the right of interpretation, the real meaning 
 
 \ of Scriptures, to be ascertained ? I answer, By Reason. 
 
 / I know of no process by which the true sense of the New 
 
 / Testament is to pass from the page into ray mind without 
 
 the use of my rational faculties. In truth, no book can 
 
 be written so simply as to need no exercise of reason." 
 
 In another passage. Dr. Channing says: — 
 
 " If I could not be Christian without ceasing to be rational, 
 I should not hesitate as to my choice. I feel myself bound to 
 sacrifice to Christianity property, reputation, and life ; but I 
 ought not to sacrifice to any religion that reason which lifts me 
 above the brute and constitutes me a man. I can conceive no 
 sacrilege gr- iter than to prostrate or renounce the highest fac- 
 ulty which wb have derived from God. In so doing, we should 
 offer violence to the divinity within us." (^Christianity a Rational 
 Religion.) 
 
MAJORITY OF MANKIND. 139 
 
 Again, in the same paper, he said : " We must never 
 forget that our rational nature is the greatest gift of God. 
 For this, we owe him our chief gratitude. It is a greater 
 gift than any outward aid or benefaction^ and no doctrine 
 which degrades it can come from its Author." 
 
 On this ground, which Channing took, we may main- 
 tain a firm stand. The Bible is a noble gift from humanity 
 to humanity ; but reason is still nobler and diviner, because 
 it is the witness we have that we are the offspring of the 
 Eternal Mind. 
 
 It is clear that reason must use to-day all the light that 
 eighteen centuries of increased knowledge may throw 
 upon the topics which the Bible treats. We need no 
 longer turn to Genesis to learn the story of the creation 
 of the world or the origin of man, or to explain the 
 diversity of human speech. Modern science can read the 
 story of creation more correctly from a still older Genesis. 
 Historical questions are to be determined by untrammeled 
 historical criticism, and all questions involving rational 
 judgment are to be decided on rational principles, or by 
 appeals to human experience. 
 
 Some years ago the writer attended a prolonged debate 
 in Utah, between Orson Pratt and Rev. Dr. J. P. Newman, 
 on the subject, " Does the Bible sanction Polygamy ? " The 
 Mormon marshalled texts with considerable skill, and the 
 debate concluded with a hot battle over the interpretation 
 of a certain text in Leviticus, which began with a " Thus 
 saith the Lord," the one side contending that it prohibited 
 polygamy, and the other that it permitted it; and the 
 Plebrew language suffered evident violence in the en- 
 deavor to make it mean one thing or the other. It was a 
 striking proof of the futility of appealing to an infallible 
 book without an infallible interpretation. ^ rational 
 method would have transferred the discussion to another 
 field, and decided it not by a text in Leviticus, but by the 
 common sense, the moral judgments, and the experience 
 of humanity. 
 
140 THE DOOM OF THE 
 
 THE ETHICAL AND RELIGIOUS TEST. 
 
 If reason is necessary to test the truth or error of any 
 given part of the Bible, the ethical and religious test is 
 still more necessary. We must decline to accept as au- 
 thoritatioe any interpretation of the Bihle^ he it true or 
 false, which affronts the moral sense of humanity or im- 
 pugns the righteousness of God. 
 
 The savage barbarities of the early Hebrews, for in- 
 stance, in the slaughter of their enemies, are defended 
 because done by divine command. We apply the ethical 
 test, and are forced to decide that God Qould not and did 
 not command any such atrocities. They are sufficiently 
 explained by the existence and unrighteous manifestation 
 of human passions, and find sad parallels even in our own 
 day. We cannot suppose that God ever literally com- 
 manded a Hebrew father to sacrifice his child upon an 
 altar, even if merely to try his faith. The story of Abra- 
 ham is an illustration of the ruling idea of early ages; and 
 we see how the patriarch, in climbing the mountain, 
 reached also higher and truer ideas of God. The moral 
 standard of the early Hebrews was lower than that we 
 accept to-day, and therefore is not to be received as au- 
 thoritative, unless confirmed or corrected by later and 
 higher tests. 
 
 It is from a failure to apply the ethical test to the Bible, 
 that Orthodoxy has reared upon it a theological system 
 which, as Channing well said, " owes its perpetuity to the 
 influence of fear in palsying the moral nature." "Its 
 errors are peculiarly mournful, because they relate to the 
 character of God. It darkens and stains his pure nature, 
 spoils his character of its sacredness, loveliness, glory, and 
 thus quenches the central light of the universe, makes 
 existence a curse, and the extinction of it a consummatian 
 devoutly to be wished." ^ 
 
 1 Moral Argument against Calvinism. 
 
MAJORITY OF MANKIND. 141 
 
 The moral darkness of that system is sufficiently illus- 
 trated and abundantly acknowledged in the evidence we 
 have presented in relation to this doctrine. In justice to 
 the Bible, it may be necessary critically to study its pages 
 to see if it teaches it ; but, when we are asked to decide 
 about the truth of the doctrine itself, exegesis has nothing 
 to do with it. The dogma must be tried at the bar of 
 reason and conscience ; and, when these condemn it, 
 its doom is sealed. The Bible is not the test of Ethics, 
 but Ethics must be the test of the Bible. Says Dr. 
 Channing : — 
 
 "Reason must prescribe the tests or standards to which a 
 professed communication from God should be referred; and, 
 among these, none are more important than the moral law which 
 belongs to the very essence and is the deepest conviction of the 
 rational nature." (^Christianity a Rational Religion.^ 
 
 " How dangerous it is to read the Scriptures without carrying 
 into their interpretation our reason and the light of conscience ! 
 . . . The free, bold language of the Apostle has been perverted 
 from its original significance, and made to support a system 
 which reason and conscience revolt from, and which transforms 
 Christianity from the gospel of glad tidings into the saddest 
 message ever preached." {The Universal Father.) 
 
 IS THE BIBLE AN ORTHODOX BOOK? 
 
 Not until we have put aside, as unbiblical, unreasonable, 
 and untenable, the Orthodox view of the nature and 
 origin of the Bible, and are prepared to treat it simply as a 
 collection of religious and historical books of purely human 
 origin, resting on the same basis with all other religious 
 books, are we in a position to ask what the Bible is, and 
 what it teaches. Only then can we approach it without 
 theological bias. We shall then find that it does not teach 
 the system of Orthodoxy, or any exact system of theology. 
 The doctrinal unity of the book is utterly broken. It was 
 written at different times, by different men, under the 
 
142 THE DOOM OF THE 
 
 influence of different ideas. It shows growth, develop- 
 ment, diversity. A monotheistic conception dominates 
 both of its divisions ; but there is just as much difference 
 between Jahveh, the jealous God of the early Hebrews, 
 and the tender, loving Father whom Jesus worshipped, 
 as there is between the God of Calvin and the God of 
 Channing. The Canticles have no more reference to 
 Jesus than have Virgil's Eclogues. The writer of the 
 fifty-third chapter of Isaiah no more thought of Jesus, 
 when he wrote that chapter, than he thought of Abraham 
 Lincoln ; and the lesson of the chapter is as applicable to 
 one as to the other, illustrating a grand truth which the 
 whole history of the world plainly reveals, that " without 
 shedding of blood there is no remission." Only through 
 the blood of its martyrs has humanity been lifted to a 
 higher plane of truth. Difference, diversity, opposition, 
 and development are seen in the New Testament. Paul 
 did not teach the miraculous birth of Jesus ; the Synoptics 
 do not give the speculations of Paul ; while the Gospel of 
 John, written under Grecian influence, presents a differ- 
 ent view of Jesus from the more Hebraic one of the 
 Synoptics. 
 
 Though it would be unjust to Orthodoxy to say that 
 none of its doctrines can be supported by Biblical texts, 
 and that some of them are not natural growths on Bib- 
 lical soil, yet we believe that the Bible, taken without the 
 constraint of this theory of infallibility, and interpreted 
 on the same principles on which we should determine the 
 meaning of a Greek or Latin classical author, does not 
 yield the Orthodox system. 
 
 There is another branch of study which greatly helps 
 in decidinor this question, and that is the department of 
 Church History. When we interrogate it, we find that 
 Orthodoxy, as a system, has not sprung full-formed from 
 the Bible, but that it is of much later origin and growth. 
 An effectual refutation of many of its errors is found 
 
MAJORITY OF MANKIND. 143 
 
 when we trace them back to their inception, and note the 
 influences that have shaped them, and the false premises 
 on which they are based. The doctrines of the Trinity, 
 the deity of Jesus, total depravity, the atonement, endless 
 ])unishment, the infallibility of the Bible, — in short, the 
 very doctrines which Orthodoxy still regards as essential, 
 — are all subjects of post-Biblical growth and develop- 
 ment. In regard to the doctrine of the Trinity, for in- 
 stance, supposed by Orthodoxy to be fundamental, there 
 is not one passage in the Bible, from Genesis to Revela- 
 tion, which can be imagined to be a statement of it ; which 
 even sounds like saying "in the unity of the Godhead 
 there are three persons, the same in substance, equal in 
 power and glory." Not only is there no clear passage in 
 which any writer of the New Testament, speaking in his 
 own name, has called Jesus Christ God, in any sense, but 
 on the contrary, he is everywhere as clearly distinguished 
 from the "One God, the Father," as a distinct person or 
 being, in the ordinary sense of the words person or 
 being, as Peter is from John. He is everywhere repre- 
 sented, not as " equal in power and glory" to God, but as 
 subordinate to him and dependent upon him. If Jesus 
 Christ were to return to the earth to-day we believe he 
 would be profoundly surprised at the Christianity which 
 has been and still is taught in his name. His own disci- 
 ples misunderstood him ; and humanity has repeated, 
 perpetuated, and multiplied their mistakes. The Bible 
 has been a quarry to which men could go and, when- 
 ever they needed, find a text as the corner-stone for some 
 doctrinal theory. The stones thus wrenched from the 
 original strata have been shaped and fashioned in church- 
 councils, synods, presbyteries, and in the brains of profes- 
 sional theologians. From age to age the design of the 
 edifice has been changed, and redecorated and elaborated. 
 John Calvin was the master architect who rebuilt the 
 system, and secured for it his name. When we compare 
 
144 THE DOOM OF THE 
 
 the Calvinistic system with the Christian one, they differ 
 as much as a mediaeval cathedral differs from the bound- 
 less sky under whose well-beloved benediction Jesus 
 delighted to preach. Calvinism can only accommodate 
 a few ; Christianity is large enough for all. 
 
 Whatever appeals may be made to the strong Oriental 
 imagery of special texts of the New Testament, in which 
 the idea of retribution is figured, the number of Christians 
 is increasing who refuse to believe that he who preached 
 the beatitudes, and told the parables of the Good Samari- 
 tan, the Prodigal Son, and the Ninety and Nine, ever 
 meant to teach either the damnation of the majority or 
 the endless misery of a single human soul. 
 
 The assumption of the infallibility of the Bible, and 
 the kindred assumption of the infallibility of the Pope, 
 both arose from the endeavor to preserve the authority of 
 the Church. One assumption is as insupportable as the 
 other, and we do not know which is the more mischievous. 
 Humanity will have nothing to lose, but everything to 
 gain, from abandoning them. 
 
 The Bible has been the test of Truth; now Truth must 
 be the test of the Bible. All that is just, pure, and true 
 in that book, all that helps and comforts, all that is in- 
 spired because it inspires, will be gratefully preserved. 
 Its errors, or the errors which have been built upon it, will 
 be gently and firmly laid aside. As Dr. Ellis has truly 
 said: "That the sanctities of that book may be retained, 
 the assumptions and superstitions associated with it must 
 be surrendered." ^ 
 
 The removal of false notions concerning the absolute 
 authority of the Bible will lead to a more sympathetic 
 attitude toward the sacred literature of other peoples, and 
 the rehgions which they represent. The damnation of the 
 heathen has been frequently defended on account of their 
 idolatry. Even such a serious writer as Dr. Shedd, in his 
 
 1 Christian Register, Nov. 16, 1882. 
 
MAJORITY OF MANKIND. 145 
 
 sermon on " The Guilt of the Pagan," presents this as one 
 charge in the indictment. Yet the conception of God 
 which the heathen often entertain is morally superior to 
 that of the God who is preached to them in the name 
 of Christianity. The idolatry of the heathen, instead of 
 establishing their guilt, is their vindication. It is but 
 another proof of the presence and aspiration of the 
 religious sentiment. The heathen who bows down to 
 wood and stone is more evidently human, more evidently 
 religious, than if he bowed to nothing. 
 
 This more sympathetic attitude towards other religions, 
 instead of diminishing our consciousness of the divine light 
 which shines upon the pages of the Hebrew-Christian 
 Bible, will help us to a recognition of the breadth, 
 fulness, and perpetuity of the divine manifestation. 
 There is an older and a larger Bible, whose Genesis was 
 "in the beginning" and whose Revelation has not closed. 
 Not only unto us, but unto all the nations, hath the Divine 
 Word spoken. God hath never left himself without wit- 
 ness, either in the works of nature or in the heart of 
 man. 
 
 We have quoted from Channing to show that this 
 rational and ethical test of the Bible was defended by his 
 illustrious pen. We cannot better close this chapter than 
 by reaffirming in his own words, from that admirable essay 
 on " God Revealed in the Universe and in Humanity," 
 our conviction that the revelation of God is not confined 
 to the Christian Bible, but that it is as large as humanity, 
 as boundless as the universe : — 
 
 " Divine Wisdom is not shut up in anyone book. . . . We 
 cannot find language to express the worth of the illumination 
 thus given through Jesus Christ. But we shall err greatly if 
 we imagine that his gospel is the only light, that every ray comes 
 to us from a single book, that no splendors issue from God's 
 works and providence, that we have no teacher in religion but 
 the few pages bound up in our Bible. Jesus Christ came, not 
 
 10 
 
146 THE DOOM OF THE 
 
 only to give us his peculiar teaching, but to introduce us to the 
 imperishable lessons which God forever furnishes in our own 
 and all human experience, and in the laws and movements of 
 the universe. 
 
 2. A Different Estimate of Human Nature. 
 
 Remove the stumbling-block of Biblical infallibility, 
 and theology will sooner or later adjust itself to the facts 
 of science and the demands of ethics. A more modern 
 view of the nature and origin of man will follow. If the 
 Bible be the architectural plan, the supposed fall of Adam 
 is the corner-stone on which the Orthodox system rests. 
 Take that away, and the logical superstructure falls. The 
 order for its removal has already been passed, and is 
 gradually being executed. This Semitic legend of the 
 introduction of sin into the world has exercised an im- 
 mense influence upon Cliristian theology. Its influence 
 has been exerted, not in what it teaches so much as in 
 what men have taught from it, — namely, that by this sin 
 our first parents "fell from their original righteousness 
 and communion with God, and so became dead in sin, 
 and wholly defiled in all the faculties and parts of soul and 
 body; they being the root of all mankind, the guilt of 
 this sin was imputed, and the same death in sin and cor- 
 ru))ted nature conveyed to all their posterity descending 
 from them by ordinary generation. P'rom this original 
 corruption, whereby we are utterly indisposed, disabled, 
 and made opposite to all good, and wholly inclined to all 
 evil, do proceed all actual transgressions." ^ 
 
 The additions which have been made to the original 
 legend may be seen by comparing this version of the 
 Westminster Confession with the version in Genesis. 
 
 It is this sin of Adam which calls down the wrath of 
 God, opens the pit of an endless hell, and requires an 
 infinite atonement. 
 
 1 Westminster Confession, VI. ii.-iv. 
 
MAJORITY OF MANKIND. 147 
 
 "Wlien, however, we learn that the story is simply a 
 legend^ and not tlie record of a fact, the poetry reinains, 
 but the horrible consequences disappear. Viewed through 
 the light of science, and the revelations of history and 
 philosophy, human nature is seen to be not ruined, but 
 incomplete. Humanity has not hopelessly fallen ; it has 
 ascended by slow and toilsome climbing the lofty spiral 
 of history. It has suffered checks and, in different 
 branches, retrogression ; but age by age its progress has 
 been upward and onward toward the attainment of ideals 
 which God has not failed to reveal to it. No curse of 
 God flows in the blood of humanity, for " in him we live 
 and move and have our being," " for we also are his 
 offspring." 
 
 This rational view of the origin of human nature and 
 its education and development lights up the whole track 
 of history, displays the method of God in the education 
 of the race, and, instead of hanging a dnrk pall over the 
 unknown future, paints the prospect before us in cheerful 
 colors of hope and trust. 
 
 There is a divine element in human nature, revealing to 
 us our kinship with the Eternal. There are instincts, 
 aspirations, and affections in the soul, which prophesy 
 growth and development. It may be through the disci- 
 pline of pain, through unremitting strugcrle ; but it shall 
 climb on the trellis which God has raised for it, and bear 
 fruit in future ages on a higher plane. Onr faith in the 
 destiny of humanity is planted deepjly in our confidence 
 in God. 
 
 3. A Nobler View of God, 
 
 Our thought of God should ever be the product of our 
 liighest and best ideals. Under Calvinism this is not ])os- 
 sible. God is surrounded by clouds and darkness; his 
 moral glory is eclipsed. A more just conception of the 
 character of God and his relation to humanity will require 
 
148 THE DOOM OF THE 
 
 a complete revision of the traditional theology. We can- 
 not be satisfied with any representation of God which 
 makes him less just, true, and good than humanity. As 
 Dr. Ellis ^ truly says: '' Tliere cannot be two kinds of 
 justice, for God and man, any more than there can be 
 two kinds of mathematics, for measuring the fields of the 
 earth and the spaces of the sky." Our thought of God at 
 best is incomplete and imperfect. It is bounded by the 
 limitations of our nature. It must be to a great degree 
 anthropomorphic. The frames in which we picture God 
 as ruler, governor, creator, judge, cannot bound his in- 
 finitude. A lai-ger and more grateful conception is that 
 of the Divine Fatherhood or Motherhood. It is meta- 
 phoric, limited, incomplete, as any image of human rela- 
 tions must be when reflected upon the truth, beauty, and 
 goodness of the Eternal Perfection ; but it expresses more 
 fully than political or judicial metaphors the nature of 
 our relations to God. We are born of the life of God ; 
 nurtured and sustained by his care, educated by his laws, 
 corrected by his discipline, guided by his providence, and 
 redeemed by his love. It was under the image of the 
 fatherhood of God that Jesus conveyed his most touching 
 lessons of the divine attitude toward humanity. How 
 beautifully that love is pictured in the parable of the 
 Prodigal Son ! The father is not vindictive, cruel, or un- 
 forgivininr ; but when tlie son " was yet a great way off, 
 his father saw him, and had compassion, and ran and fell 
 on his neck and kissed him." If historical Christianity 
 may be charged with presenting conceptions of God that 
 are nnw^orthy to be perpetuated, we must also gratefully 
 remember that it has likewise bequeathed to us tender 
 parables of the divine mercy and goodness, which shall 
 forever abide as proofs of the "light of the knowledge 
 of the glory of God in the face of Jesus Christ." The 
 parables of the Prodigal Son and the Ninety and Mne 
 
 1 Christian Register, Nov. 16, 1882. 
 
MAJORITY OF MANKIND. 149 
 
 are far better pictures of the divine relations to the way- 
 ward and the " lost " than any of the cold, hard, creedal 
 statements of Evangelical theology. So long as he sins, 
 the Prodigal suffers ; but when, in penitence and self-abne- 
 gation, he determines to return to his father's house, he is 
 received with open arms, and the fatted calf is killed for 
 the feast. No sacrificial offering, no atonement^ in the 
 ordinary theological sense, is required of the son to pro- 
 pitiate the father. The wayward boy has suffered the 
 penalty of the laws he has violated. The father's joy is 
 that the son has henceforth determined to obey them. 
 
 This simple parable of Jesus exposes what we believe 
 to be a cardinal error in the Orthodox system, — namely, 
 the presumed necessity of a belief in the atonement of 
 Jesus as a condition of salvation. Some of the moral 
 objections to this view we have already pointed out. It 
 abrogates the divine law instead of honoring it. It teaches 
 that the actual consequences of sin may be averted by a 
 simple belief in the merits of the blood of Jesus. It 
 confers a righteousness which is imputative, not real. It 
 presumes that God needs to be reconciled to the sinner, as 
 well as the sinner to God. 
 
 The difficulties which the common view of the atone- 
 ment presents disappear under a higher, broader, and 
 more rational conception of divine and human nature. 
 Humnn nature is not at enmity with God, and God is not 
 at enmity with human nature. God is present in humanity 
 and in the world, '^ reconciling the world to himself." The 
 natural and the spiritual world are not in conflict. The 
 laws of nature are manifestations of the life of God. 
 The will of God is not capricious or arbitrary ; it is simply 
 the divine righteousness fulfilling itself. There is no 
 divine law, conceived in its universal aspects, but has some 
 element of good in it. The salvation of humanity is found 
 in reconciliation to the eternal truth, beauty, and good- 
 ness, — in the adjustment of the human will to that which 
 
150 THE DOOM OP THE 
 
 is divine. The end of salvation is not release from an 
 arbitrary and unending punishment, but the attainment 
 of perfection in character. No higher ideal has ever been 
 raised for humanity than the ideal of Jesus : " Be ye per- 
 fect, even as your Father in heaven is perfect." 
 t 
 
 TRIUMPH OF THE GOOD. 
 
 Whatever figure we may choose in which to picture the 
 divine character, none can be satisfactory to-day which 
 does not represent God as absolute righteousness. It is 
 our trust in the righteousness of God, joined to an equal 
 trust in his infinite goodness and infinite power, which 
 justifies and even compels our faith in the final triumph 
 of the good. Evil is but a relative term ; it cannot be a 
 permanent element in the universe. 
 
 Our trust in God's goodness does not extinguish the 
 idea of retribution in the next life ; it may even require 
 us to believe in it ; since retribution is but a fulfilment of 
 the divine law, and a part of the process by which hu- 
 manity is purified and redeemed. Reason and faith alike 
 forbid us to suppose that the sphere of human education, 
 and the rewards and punishments which belong to it, is 
 confined to this life. God is not hampered by time-limits 
 in the development of a human soul. 
 
 "We cannot argue," ^ says Channing, "that a being is 
 not destined for a good, because he does not instantly 
 attain it. We begin as children, and are yet created for 
 maturity. So we begin life imperfect in our intellectual 
 and moral powers, and yet are destined to wisdom and 
 virtue. We are to read God's End in our inherent tend- 
 encies, not in our first attainments." If God is able in the 
 ages to come to redeem humanity from the power of sin, 
 faith in his infinite mercy and goodness requires us to 
 believe that he will do it. Calvinists have tried to prove 
 
 * Trust in the Living God. 
 
MAJORITY OF MANKIND. 151 
 
 the glory of God in the damnation of the vast majority 
 of the race; but how much more glorious do his justice 
 and goodness appear in their redemption. If Edwards 
 be true, there is joy in heaven over those that are lost ; if 
 Jesus be true, the joy in heaven is over those that are 
 saved. The Divine Shepherd cannot allow a single one 
 of his flock to perish. The lambs he carries in his 
 bosom, and every one of his sheep he knoweth by name. 
 There are ninety and nine in the fold ; they have all been 
 gathered in but one ; yet the tender compassion of the 
 Good Shepherd yearns with infinite pity over the sheep 
 that is lost. It is the Good Shepherd himself who goes 
 forth to seek it. No shade of the forest, no depth of 
 the valley, no cavernous darkness, can conceal the lost 
 and wandering one from the Shepherd's eye. The lost is 
 found, and, gently folded in the Shepherd's arms, is brought 
 to the fold. So a lost and wayward soul cannot wander in 
 any part of the universe, cannot reach any depth of sin, 
 where the love of God cannot find and save it. Not until 
 every soul of the innumerable flock shall have been gath- 
 ered into the divine fold will he see of the travail of his 
 soul and be satisfied. 
 
INDEX. 
 
 Page 
 Abbot, Ezra .^ ... 23, 68, 126 
 
 A. B. C. F. M 53, 65 
 
 Allen, James 19 
 
 Anderson, Rufus 60 
 
 Andover Creed 25 
 
 Apostles' Creed 26 
 
 Arminians 30, 79, 125 
 
 Auburn Declaration .... 116 
 Augsburg Confession 26, 27, 28, 98 
 
 Augustine, St 6, 26, 136 
 
 Aquinas, Thomas 6 
 
 Barnes, Albert 54, 72, 73, 95, 99, 100, 
 101, 102, 104 
 
 Baxter, Richard 18, 67 
 
 Beach, John 86, 87 
 
 Bellows, H. W 68 
 
 Bethune, George W 60 
 
 Boardman, S. W. . . . 100, 101 
 
 Boothroyd 16 
 
 Boston Confession . . 44, 45, 47, 67 
 Boston Sunday Herald ... 91 
 
 Boston, Thomas 86 
 
 Bowman, Francis 60 
 
 Bremen Theologians at Dort . 31 
 
 Brooke, Stopford, A 128 
 
 Burkitt, William 15 
 
 Burnet, Bishop 39 
 
 Butler, Bishop 138 
 
 Calvin, John 4, 9, 10, 11, 18, 29, 30, 
 37, 67, 71, 97, 143 
 
 Cambridge Synod 44 
 
 Canons of Dort 41 
 
 Central Christian Advocate . . 85 
 
 Channing, William Ellery . 97, 102, 
 
 114, 116, 138, 139, 140, 141, 145, 150 
 
 Chapin, E. H 68 
 
 Chrysostom, St 6, 71 
 
 Church of England . . . 29, 39 
 
 Clarke, Adam 15 
 
 Cleaveland, Elisha L 93 
 
 Colenso, Bishop . 66, 88, 95, 105 
 Cook, Joseph ... 92, 111, 112 
 
 Page 
 Creed of the Park St. Church 46, 47 
 Cumberland Presbyt'n Church 
 
 of the United States ... 38 
 Curio, C. S 68, 80 
 
 Davidson, Samuel 136 
 
 Dean, John Ward 37 
 
 Dickinson, Jonathan .... 86 
 
 Diodati 13 
 
 Doddridge 16, 71 
 
 " Doleful State of the Damned " 19 
 
 Donne 125 
 
 Dort, Synod of . 30, 31, 41, 67, 69 
 
 Du-MouUn, Lewis 8 
 
 Duryee, William Rankin . 100, 103, 
 104, 105, 108, 109, 124, 125 
 
 Edwards, Jonathan, the elder 19, 86, 
 105, 106, 107, 116, 125, 126, 151 
 
 Eisenmenger 11 
 
 Ellis, George E. 133, 135, 144, 148 
 
 Emmons, Nathanael . 20, 21, 50, 51, 
 
 69, 74, 105, 116, 125 
 
 Episcopius 30 
 
 Estius 13 
 
 Examiner, The 70 
 
 Fairchild, James H 63 
 
 Farrar, Canon 5, 7, 12, 68, 89, 98 
 Flavel 18 
 
 Gladden, Washington ... 91 
 Goodwin, E. P. . 63, 64, 92, 111 
 Goulbum, Dean . . . . 17, 71 
 "Grand Motive to Missionary 
 
 Effort, The " 65 
 
 Gregory the Great 6 
 
 Hall, Gordon 57, 102 
 
 Henry, Matthew .... 14, 67 
 
 Hervey, William 58 
 
 Heubner 16 
 
 Hodge, A. A. . . 54, 55, 102, 123 
 Hodge, Charles . 28, 29, 69, 99, 102 
 Hopkins, Mark .... 59, 92 
 
154 
 
 IXDEX. 
 
 Page 
 Independent, The .... 91, 112 
 Irish Articles of Keligion . . 40 
 
 Jenks, Francis 38 
 
 Jerome 136 
 
 Kirk, E. N 62, 93 
 
 Krauth.C. P. . . . 28, 29, 31,32 
 Krotel, G. F. 28 
 
 Lambeth Articles, The ... 40 
 Lapide, Cornelius A. . . . . 7 
 
 Luther 27, 28, 137 
 
 Lutheran Church 28 
 
 Lyon, Mary 58 
 
 Mallalieu, W. F 84 
 
 Marckius 31 
 
 Mather. Cotton 19, 38 
 
 Melanchthon 27, 28 
 
 Miller, Samuel 77 
 
 Molinaeus 31 
 
 Momerie, Dr 108 
 
 Moody, Joshua 19 
 
 Moody, S 19 
 
 Morris, E. D 9 
 
 Murraj'^, John 68 
 
 New School Presbyterians . . 115 
 North British Review ... 66 
 Norton, Andrews ..... 48 
 
 Olshausen 17 
 
 Origen 68 
 
 Orthodox Lady 69 
 
 Orthodox Minister 69 
 
 Owen, John J. 16 
 
 Oxenhara, F. N 5, 6, 89 
 
 Park, Edwards A. 20, 50, 54, 69, 111 
 Park St. Church, Creed of 46, 47, 48 
 Patterson. Robert W. . . . 61, 77 
 
 Patton, W. W 60, 61, 90 
 
 Personal Experience .... 78 
 Plymouth Declaration, The . . 44 
 Pond, Enoch . 21, 22, 52, 56, 69, 71 
 Pond, George H. . . . 62, 94, 105 
 
 Presbyterian, The 70 
 
 Presbyterian Board . . . 129, 130 
 Princeton Review 55 
 
 Pape 
 Pusey, Edward B. ... 5, 89 
 Pyle, Thomas 87 
 
 Recupito, Giulio Cesare ... 7 
 Reformed (Dutch) Church in 
 America 41 
 
 Savoy Declaration ... 43, 45, 67 
 Saxon Visitation Articles ... 38 
 Saybrook Platform ... 25, 44 
 Schaff, Philip 28, 29, 31, 74, 95, 100, 
 109, 114, 116 
 Scotch Confession of Faith . . 40 
 
 Scougal, Henry 74 
 
 Shedd, W. G. T. . 3, 4, 53, 62, 71, 
 
 95, 144 
 
 Skinner, Thomas H. 59, 101, 102, 105 
 
 Smyth, Egbert Ill 
 
 Sm3'th, Newman Ill 
 
 Spring, Gardiner 76 
 
 Spurgeon, Charles H 121 
 
 Swing, David 122 
 
 Swiss Theologians at Dort . • 30 
 
 Thirty-Nine Articles, The 25, 39, 41 
 Townsend, Jonathan .... 18 
 
 Treat, S. B 54 
 
 Twisse, William .... 33, 37 
 Tyler, M. C 37 
 
 Weiss, Bemhard 23 
 
 Welwood, Andrew . . 105, 107, 108 
 Wesley, Charles 80, 83, 84, 86, 126 
 
 Wesley, John 85 
 
 Westminster Assembly of Di- 
 vines 14, 33, 69 
 
 Westminster Confession . 25, 31, 32, 
 
 33, 37, 38, 42, 43, 44, 45, 46, 67, 90, 
 
 98, 114, 146 
 
 Westminster Larger Catechism 12, 
 
 42, 43, 118, 122 
 
 Whedon, D.D 119 
 
 Wiggles worth, Michael 33, 37, 86 
 
 Wight, J. K 55 
 
 Willard, Samuel 19 
 
 Winslow, Myron &8 
 
 Withrow, J. L. 4, 25, 26, 38, 49, 100 
 Wordsworth, Bishop .... 17 
 
 Zerneke 27 
 
 Zurich Consensus 30 
 
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