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-I -PROBLEMS OF LIFE.:

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PROBLEMS OF LIFE. LIMITS OF DIVINE MERCY. BY THE REV. R. J. CAMPBELL, D.D. [COPYRIGHT.] One of Three, commenting upon an answer given some time ago on 1 John 16—" If any man see his brother sin a sin which is not unto death, he shall 3-skj and he shall give him life for them that sin not unto death. There is a sin Tinto death: I do not say that he shall pray for it "-says he found some enlightenment from my, explanation. But, he continues, there are other passages of a like character in the New Testament, not only in the Epistles, but in the Gospels themselves,, and especially in the solemn language of our Lord concern- ing the penalty attaching to the sin of blasphemy. On the plain testimony of Holy Scripture, he asks, is there any escape from the conclusion that there are Some forms of human transgression which involve eternal damnation and for which there is no hope of pardon, no matter 'how earnestly the sinner may desire it? As instances to the point he cites the "Well-known passage in Heb. vi. 6: u It is impossible for those who were once en- lightened, and have tasted of the heavenly gift if they shall fall away, to renew them again unto repent- ance," and the equally serious statement "in Heb. xii. 17 He found no place of repentance, though he sought it care- fully with tears." Our Lord's stern warning against grieving the Holy Spirit is adduced by our correspondent as the most emphatic of all. Why are we not more carefully taught about these things? is the concluding question. And how are we to know when the limit of Divine mercy has been passed and it becomes useless any longer to hope for salvation? # • # # Be it far from me to attempt to minimise the g-ravity of such New Testa- ment sayings as those above quoted or the spiritual danger to which they allude. But the tendency is to be deprecated which shows itself in our correspondent's way of marshalling these and kindred extracts from the Word of God and in- terpreting them in rigid legal fashion. Many people do that. They isolate this and that verse from its context and treat ,it as though it were in and by itself a piece of Divine legislation with all the definite and logical force of an irrevoca- ble decree. That is not the way to look upon any passage of Scripture. We must take into account the circumstances to which it relates and its immediate bearing upon the moral and spiritual issues wherewith the writers were con- fronted. If we do that, most of the difficulties of interpretation will dis- appear; our own experience will often suggest the true solution. Of one thing we may be certain, and that is that God will.do nothing arbitrary in His dealings with any human soul. There will be no classification of offences into forgivable ,and unforgivable; there is no fixed point beyond which a sinner will be refused mercy if he sues for it. Let us start with that assumption, for it not only accords with all that has been revealed concern- ing the love and righteousness of God, but we have our Lord's express authority for it, Him that cometh unto Me I will in no wise cast out." How, then, are we to understand- the seemingly inexorable sayings? There is no mystery about them; they are patent enough once we realise what was at stake when they were uttered. If a man in that great hour of the Church's life availed himself of the unsearchable riches of Christ and then deliberately jyent back to the gross and evil satisfac- tions of the pagan world, what was to be expected further from him ? Such a man would naturally become hardened in his iniquity. He had known the change of mind designated repentance, jvith all that accrued, therefrom; could it readily be renewed? We know only too well from present-day experience that it could not. And, by the way, be it observed that this is exactly what the Writer is appealing to—experience. He is not laying down any law, not insisting that God refuses to have any more to do with a lapsed Christian; he is simply pointing out that, so far as the Church's experience goes, it has proved to be (practically) impossible to reinduce in -such cases the moral attitude requisite j for a Christian profession. This is the meaning of the term he uses, and it )7s what in various forms many a shepherd of souls is having to confess to day. The passage in Heb. xii. is still easier of explanation. 'Read the context and I see how life confirms what is there stated. Esau sold his birthright, and afterwards wanted it back, but could not have it. To say that he found no place for re- pentance though he sought it carefully with tears, only means that he found 1)(0 opportunity for undoing what he fed done. He repented hard enough, but he could not put things exactly as they were before he drove his careless bargain with Jacob. Has he been the only foolish young man to make that discovery? Some who read these words have had the same grievous lesson to learn; it is only too common in all ages. And the main point of the illustraticrA is that God uses the very consequences of our sinful folly oftentimes to bring home to us the truth that nothing in this world is worth seeking for its own sake, but only for its relation to spiritual ends. Our Lord's words concerning the sin against the Holy Ghost are of graver im- port than the foregoing, but not different in principle. They have already been briefly referred to in this column. One is frequently asked to explain them, as most clergymen are at one time or another. I have even met people who were seriously troubled lest by continu- ance in evil-doing they might have com- mitted this sin and passed beyond the pale of Divine forbearance and closed against themselves the door of salva- tion. They need not have been afraid. As I have said elsewhere, no soul has ever yet committed the sin against the Holy Ghost who was afterwards troubled about it; to be troubled over one's sins is a sure sign of the presence and operation of the Spirit of God in one's heart and life. If you were abandoned by that Spirit you would cease to care, cease to want to be different from what you are, cease to mourn over the evil in your record or aspire towards the distant good. The quickening Spirit it is wHo disturbs the sinner and makes him wretched in the midst of his sins. # Our Lord's meaning, therefore, is quite clear. We cannot repent, cannot think a good thought, cannot form a good resolution except by the power of the Holy Ghost. Everything good in us proceeds from this source, and without the help of the Holy Ghost we should neither seek God nor want to seek Him. What, then, if we deliberately quench the monitions of the Holy Ghost in our hearts, silence the gentle voice that pleads within our consciences when we are tempted to do wrong ? What if we systematically disregard "the promptings of the Divine Spirit, shut our ears thereto, go on doing what we know to be wrong in defiance of what we know to be right? By-and-by He will let us alone. For a time evil-doing may make us un- comfortable, but it soon becomes easier; little by little we cease to feel compunc- tion, gradually become dead to higher feelings and nobler impulses. That is why trifling with the Holy Ghost is such a peril; let it go on long enough and it becomes, humanly speaking, impossible to awaken the moral nature to a sense of its condition. I seem lately to have been taking nearly the whole of our available space for one question only. Perhaps I ought not to have done so, as the number of letters still unanswered remains large, but it is difficult to discuss such im- portant questions as the above in a few lines. I recommend Seeker to get Arch- deacon Holmes's book on Immortality; it is-, exactly what he wants. Juvenis could not do better at his present stage than read carefully the Rev. Frank Len- wood's Social Problems and the East. I shall refer to this book again. R. J. CAMPBELL. Christ Church Vicarage, Westminster, g,W.1.

SHEFFIELD'S LORD MAYOR.

ALLIES AND RUSSIA. -+--

jij. LITERARY LIGHTS OF THE…

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