The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1886-09-25


up principal and interest. They act on
the principle that this thing will take
care of itself, by the immutable law of
cause and effect; that love carries its
own reward. Even if it did not it is not
governed by a commercial law. Money
cannot buy it nor money control it.
In material things we can buy and
sell whatever we will every thing that
is put upon the market has material
value, and money will command it.
But love is governed by different law.
We don't love to pay debt. We love
that which appears lovely to our minds;
we love by the power of attraction we
love God when we are brought to see
him as He really is; the sum of all
beauty and perfection. When we come
to the spiritual realm, why should God
act upon a different principle? Why
should he abrogate law that prevails
through the whole moral and social
realm =?
Men say that they expect this, they
expect to be dealt with purely on COM
mercial principles. They expect the
joys of heaven only as the balance
will turn in their favor, and they dread
the miseries of hell only as the conse-
quence of failure. If we were hirelings,
related to God as the servant is related
to his master, and were he cruel and
vindictive, Furnishing for his pleasure
and not for our profit, there would be
sound philosophy in this idea. For a
servant is only entitled to the reward
of his labors; but son is an heir.
God is our Father, and we are his
children. Hence he loves us with a
fathers love, watches over us with a
fathers care, and Furnishes us with a
fathers design. How beautifully this
subject is brought out in the parable of
the prodigal. The son thought he had
sinned away the day of grace; that he
had lost his sonship; that if received
|
the father says to the servant, Bring
forth the best robe and put it on; put a
ring on his hands and shoes on his feet. :"
AS | understand the Bible, all are PEN
sioners upon the divine bounty. No one
can acquire heaven on the grounds of
merit. No man liveth and sinneth
not. AS our text declares, every mouth is
stopped, and the whole world is guilty
before God.
1.-THE Lord hath concluded all in I'M
belief" Why? "That he might have
mercy upon ALL" 1.-THE Lord is good to
all, and his tender mercies are over all
his works." 1t is true that we differ in
our moral qualities, but we resemble
each other a Thousand fold more than
we differ. There are deplorable defects
to be found in the best, and there are
redeemiDg qualities to be found in the
worst. Each child carries the likeness
of the parent; the germ of future
growth, and the elements Of immor-
tality; and if any being is ever saved it
will be free act of unmerited grace.
If any child of humanity is ever well
coined at the right hand of God, it won't
be to cancel a debt, but it will be
because the great and good being that
reigns there in his infinite love brings
them hither as pure act of grace.
Even if our good deeds did count in
this respect no one could be saved by
them, for nothing accumulates while
we are paying debt. Suppose that
you were owing thousand dollars. and
sup ose that your income is one hun
dred dollars year, which you apply to
wipe out the demand. Now, you say,
in ten or eleven years will melt down
this debt, principal and interest Sup
pose you do; you get no capital in
advance for all that you earn goes to
pay debt. Now if you owe God a
debt that is never paid, how are you
going to get capital in advance to buy
heaven? You never could do it, even if
you could live ten Thousand lives.
Men are saved because above all
human merit there is fountain of
goodness, exhaustless and eternal. God
hath called us with holy calling, not
according to our works, but according
to his OVID purpose and grace. If you
ask me why l hope for the salvation of
all men, it is because God is good. He is
love now, henceforth and forever:
and love worketh no i'll. 1t is power
you can neither chain or bind so long as
good is to be done; so long as there is
one wandering sheep, the Good Shep-
herd will leave the ninety-nine until the
lost is found.
Why do you snatch up the little
deserted child in the streets and bear it
home rejoicing? Why do you divide
your bounty with it when it has no
claim on your generosity? Why do you
toll and labor that you may lead him up
to honorable and virtuous manhood?
1t is not on account of any worth or
worthiness in the child 1t is not on
account of its sweet smiling face, or its
clean, comely raiment, or its white deli
cate hands. You look upon it as an
object that is poor, sick and filthy; you
look upon it as an object of pity rather