The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1886-12-18

Ill.
sit is not their misfortune, but their
''penalty. They know enough of God
''outside of Christ to save them if they
choose to be saved"
1t did not occur to Gail Hamilton to
examine this opinion Of Drs. Phelps
and Hamlin, with reference to its result
on missionary enterprises, or to suggest
that it effectually "cuts the nerve of
missionary effort" in that it holds that
there is possibility of the heather be-
ing converted without the attendant
expense Of missionary gospel. If it
is true that natural religion affords all
that is required for "a just and benev-
olent probation" the question at once
arises, why, under these circumstances,
attempt to send the gospel to the
heathen2 Why go to the expense and
trouble of carrying them the revelation
in Christ, when that which they now
have is all sufficient for the purpose? Let
them seek their salvation from study of
the light they now possess, and which
was God given, and directly God-given,
for this purpose. The logical result of
the reasoning of the distinguished di-
vines would certainly be in this direc-
ton. Gail Hamilton does not enforce
this particular point, but makes havoc
with the theology of these theologians
when she turns on the subject the re-
suit of her Congregational experience,
and reading of missionary literature.
She shows by pertinent quotations from
the printed reports of the American
Board, and the admissions of Secre-
tary Treat "of the same American
| Board" that the sound orthodox theory
is that ''all the world, including the
''heathen. was lost, and could not be
''saved without Christ" According to
statistics which are quoted from GER
tain "Plea for Enlarged Efforts in behalf
of Missions" it is declared that twenty
four millions every year have reached
the EXTREMIST edge of that plane on
which their probation has been spent,
and then dropped into an abyss, the
depth whereof, and the blackness where
of, no friendly warning had disclosed.
''This plea" says Gail Hamilton, twas
adopted by the Board, printed and cir
culated among the churches. 1t seems
to be conclusive. The churches were
instigated to send missionaries to the
heather, because if they did not, the
heather had no means of knowing, had
no warning of their danger. The idea
now advanced that the heather really
did have sufficient warning Of their
danger, would they have needed it, I.
seems like an after thought to meet
and head off another line of reasoning"
1t Is thus that Gail Hamilton renders
an important service to genuine ortho-
doxy in sweeping away the sophistica-
tions of those divines who would op-
pose the new departure of possible
future probation for those who are now
damned without representation. She
exhibits very plainly the sound ortho-
dox doctrine, which is that the heather
are lost without the salvation offered
by Jesus Christ, but unfortunately not
known or heard by vast multitudes of
| those most concerned in the transaction.
Such ''after-th thoughts as those suggest
ed by Prof. Phelps and DIR. Hamlin
will not go down as sound orthodoxy
among those to whom it is addressed.
Gail Hamilton, 10 showing that the
missionary work of the church proceeds
on the assumption that the heather are
damned if they do not embrace the
terms of covenant whose conditions
has not been made known-damned IL
retrievably and beyond all manner of
doubt-brings into clear light not only
the doctrine of orthodoxy, but shows
the humanity and reasonableness of the
proposition for future probation. Or
thodoxy among the Congregationalists
is confined to either one of two PROPOSE
tions: First, that the heather are
damned if they depart this life without
embracing the conditions of gospel
which has not been made known to
them; or, secondly, that there is fu-
ture probation for those to whom the
gospel has not been revealed in this life.
1t is one or the other of these propo-
sitions that orthodox Congregational
ism must accept. There is no middle
ground.