V.—Other Suggestions Against an Everlasting Death.

1. It is said that the Bible nowhere speaks of grace offered to the lost. But none now can believe, and pass from death unto life, without God's grace. Why page 9 should not a similar grace be offered unto those who have at length learned that of which before they knew nothing—the bitterness of sin? I cannot suppose that any of these lost would then refuse to escape from the wrath which had come upon them. Before, they knew nothing of sin's death; they could not, and would not, seek to escape from sin. I do not think that the joy of heaven would be perfect for the redeemed if this offer of grace could not be. Memory would still remind them of their lost, even in the midst of their own joy.

2. The Bible says very little definitely of the condition of the blest or the lost. The state of both is chiefly described by figures. We could not understand any more exact description. But if figures are used to describe the nature of the punishment, why not to describe its duration?

3. The opposite doctrine, that the punishment is "eternal," but not "ever-lasting," seems to clear up much that is full now of difficulty. The thought, "Why did a God of infinite mercy and of power, permit sin?"—which has been a cause of bitterness to many, silenced hardly by the reply, "Shall not the Judge of all the earth do right," seems here to be answered. God permitted it, because He intended to overcome it by His grace. The recovery, even of the lost angels, would be a grace abounding most exceedingly. See St. Gregory, II. 3, above.

4. Those who now hold that this punishment is everlasting, differ widely from those, who in past time very commonly held that, with this, there was a literal punishing by fire. Most hold now that the punishment is spiritual. If there has been so great a change in the minds of Christians concerning the nature of this punishment, may there not be a like change, as from a common mistake, as to its duration.

5. Confessedly, much of Heathenism was imported into Christianity after the times of Constantine. The Heathen taught an endless punishment. This their doctrine may have then crept into the Church, as it does not seem to have been held by the Church before Constantine. See II. above.

6. Those who object now to Christianity, and to the character of God, on the supposition that there is an endless punishment for sin, could not object to the teaching that there is a punishment, the duration of the punishment proportionate to the character of the sin. They do not object to God's justice but to His (supposed) injustice.

7. Nor is there encouragement given to sin in this definition of sin's punishment. St. Paul writes, Romans vi., 1: "Shall we continue in sin that grace may abound? God forbid." No exhibition of God's love can lead to evil necessarily. The concealment of His love has led to evil. And that which is true must be spoken, no matter what may be the result.

8. The wages of sin is death, but the free gift of God is eternal life in Jesus Christ our Lord. Romans vi., 23.