IV

Our next hint comes when the Lord is dying on the Cross. The penitent thief is hanging beside Him. Death is drawing near. The poor sinner is about to take the leap off into the dark. He does not know what is before him: Darkness--unconsciousness--nothingness--what? He does not know. The only one on earth who does know is on a cross beside him.

"LORD, REMEMBER ME WHEN THOU COMEST IN THY KINGDOM." And Jesus said: "TO-DAY THOU SHALT BE WITH ME IN PARADISE." Not in Heaven, but in Paradise--the Jews' word for the resting place of good men after death.

Now, when one man says to another at such a tune, "To-day you shall be with me," surely it suggests, "You and I will be living a full, conscious life, and you will remember our acquaintance here upon the earth; we shall know each other as the two who hung together this morning on calvary." Does it not, at least suggest, recognition in the Unseen Land?

CHAPTER IV

WHAT THE BIBLE AND THE CHURCH SAY ABOUT THE NEAR HEREAFTER

Only three hours later the Lord pa.s.sed through into that Unseen Land.

"Father, into Thy hands I commend My spirit, and having said this He gave up the ghost," and departed on the mysterious journey. If we could know anything about what He saw and did on that mysterious journey surely it would give some hints about our dear ones departed.

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That journey of the Lord into the world of the dead has been made a great article of the Christian faith. We all repeat it regularly in the Apostles' Creed, "He descended into h.e.l.l." I need not translate that clause. Every well taught Sunday-school child knows its meaning.

"He descended into Hades," into the world of the departed in the great waiting life before the Judgment. But there is a great deal more than this to be said about it.

Now, let us consider this statement. Clearly it deals with the three days between our Lord's death and resurrection. Where did His spirit go? "To heaven, of course," somebody says. "No," says the Lord Himself after the resurrection, "I have not yet ascended to My Father."

Where, then, did His spirit go? "n.o.body can tell," you say. Yes, one person could tell, and only one--the Lord Himself. He only could have told of His solitary temptation in the wilderness, and He evidently told it. He only could have told of the solitary scene in Gethsemane, it would seem that He told it. He only could have told of His visit to the world of the dead, and I think that He told it. You remember that after the resurrection He was with them "forty days teaching the things concerning the Kingdom." I think He must have told them then of those three days. Why? Because the knowledge of it was so wide-spread in the early Church, and there was no one else to tell it. Some people seem to think that there are only some obscure verses of St. Peter and a few references of St. Paul in favour of such teaching. Not at all.

It was the belief of the whole Church. St. Peter and St. Paul were only two in a crowd of teachers of early days who proclaimed triumphantly the visit of the Lord into the world of the dead. St.

Peter seems to be thinking of it in his first sermon when he quotes: "His soul was not left in Hades" (Acts ii. 31). Therefore St. Peter knew that it was into that intermediate life--not into that final Heaven--that our Lord went at death. This statement by itself would not prove much, but when I find the same St. Peter long afterwards telling so circ.u.mstantially in his first epistle (iii. 18) that when his Master was put to death in the flesh He was made more alive in the spirit, in which spirit He went and preached to the spirits in prison who had been disobedient at the flood. "For which cause (chap. iv. 6) was the gospel--the glad news--preached to them that are dead," I think it is a fair inference that St. Peter had some definite information.

And then I find St. Paul, in Eph. iv. 9, when he is writing of the gifts bestowed on the Church by her ascended Lord. The word "ascended"

causes him to pause abruptly. Men must not think that His work in the unseen was limited to that work for us in Heaven after His ascension.

"Now that He ascended, what is it but that He descended first into the lower parts of the earth (_i. e._, the world of the departed) that He might fill all things." Hades and Heaven had alike felt the glory of His presence.

And then immediately after the Apostles' days I find the knowledge wide-spread in the Church. I read the writings of the ancient bishops and teachers of the Church, beginning at the death of St. John, the very men to whom we refer for information as to the Baptism and Holy Communion and the authenticity of the four Gospels, and there I find prominently in their preaching the gospel of our Lord's visit to the world of the departed.

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The earliest is known as Justin Martyr. He was born about the time of St. John's death, and he feels so strongly about the Descent into Hades that he actually charges the Jews with mutilating a prophecy of Jeremiah foretelling it.

Irenaeus, the great Bishop of Lyons in France, a little while later tells how the Lord descended {59} into the world of the dead, preaching to the departed, and all who had hopes in Him, and submitted to His dispensations, received remission of sins.

Then away in Egypt comes St. Clement of Alexandria, born about fifty years after St. John's death. I have been greatly interested in some little touches in his chapter on the descent into the world of the dead. He a.s.serts as the direct teaching of Scripture that our Lord preached the Gospel to the dead, but he thinks that the souls of the Apostles must have taken up the same task when they died, and that it was not merely to Jews and saints, but to heathen as well--as was only fair, he says, since they had no chance of knowing. Don't you like that honest appeal of his "as was only fair"?

St. Clement's great disciple, Origen, comes next. His evidence comes in curiously. A famous infidel named Celsus, knowing of this wide-spread creed of the Church about the preaching in Hades, laughs at the Christians. "I suppose your Master when He failed to persuade the living had to try and persuade the dead?" Origen meets the question {60} straight out: "Whether it please Celsus or no, we of the Church a.s.sert that the soul of our Lord, stript of its body, held converse with other souls that He might convert those capable of instruction."

Then away in Western Africa, the Church's belief is represented by another great teacher, Tertullian. In Jerusalem, Cyril the Bishop, teaches the people in his catechetical lectures this faith of the Church with a ring of gladness and triumph. He sees Christ not only amid the souls who had once been disobedient, but also in blessed intercourse with the strugglers after right who had never seen His face on earth. He pictures how the holy prophets ran to our Lord, how Moses, and Abraham, and Isaac, and Jacob, and David, and Samuel, and John the Baptist, ran to Him with the cry, "Oh, Death, where is thy sting? Oh, Grave, where is thy victory, for the Conqueror has redeemed us."

I cannot go on to tell of St. Athanasius and the rest. I have said enough to show you that in the early ages of the Church--the pure loving ages--nearest to the Lord and to the Apostles, the Church rejoiced in the glad belief that Christ went and visited the spirits in the Unseen who had never seen His face on earth.[1]

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This was one of the gladdest notes in the whole Gospel harmony of the early Church for five hundred years, in the purest and most loving days, the days nearest our Lord and His Apostles. It was a note of triumph. It told of the tender, thoughtful love of Christ for the faithful souls who had never seen Hun. It told of the universality of His Atonement. It told of victory, far beyond this life. It told that Christ, who came to seek and save men's souls on earth, had continued that work in the world of the dead while His body lay in the grave.

That He pa.s.sed into the unseen world as a saviour and conqueror. That His banner was unfurled there and His cross set up there in the world of the departed. That the souls of all the ancient world who had never known Him, and WHO WERE CAPABLE OF TURNING TO HIM (_i. e._, who in their earthly probation, in spite of all their ignorance and sin, had not irrevocably turned away from G.o.d and good), might turn to Him and live. That the spirits of the old-world saints and prophets had welcomed Him with rejoicing. That even men of much lower place had yet found mercy. That even such men as those who had perished in the flood in G.o.d's great judgment, BUT HAD NOT HARDENED THEMSELVES AGAINST HIS RIGHTEOUSNESS AND LOVE, were not shut out from hope. In the "many mansions" was a place even for such as they. To the teachers of the early Church, I repeat, it was one of the most triumphant notes in their gospel--the wideness of Christ's Atonement.

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That is what we mean, then, by the descent into Hades. Does it not give a vivid reality to that world that we think of so vaguely? Think of it. Was there ever before or since such a scene, such a preaching, such a preacher, such a congregation? Could the wildest flights of imagination go further? Yet it is all sober fact. Try to picture it for yourselves for a moment. The Lord hanging on the cross, with His heart full of pain for that humanity that He was redeeming; and yet surely full of triumph, too, and glad antic.i.p.ation. He was going to show Himself to the poor souls who in the dark old world days had loved G.o.d and Right. He had finished the work that was given Him to do. He was leaving His Church with that blessed gospel of salvation to preach through the centuries to all souls on earth. But what of the souls who had gone out of earth from the beginning of the world without knowing Him? The Church replies, through her Bible and through her Creed and through her early teachers, that the Lord was not forgetting them. He was about to go forth in a few moments, "quickened in His spirit," to bring His glad gospel to the waiting souls. That was the first great missionary work of the Church. May we not reverently see His own antic.i.p.ation of it in His departing words as He started on His mission, "Father, into Thy hands do I commend My spirit" (in the journey on which it is going). May we not read it in that "au revoir," not "good-bye," to the thief beside Him, "To-day you shall be with Me in Paradise"? May we not dwell on the wonder and joy and grat.i.tude and love which must have shaken that world within the veil, as the loving conqueror came in amongst them? And may we not reverently follow Him still in thought when He returned to earth and, as we conjecture, somewhere in the Forty Days after the Resurrection, told His disciples of His marvellous experience? I am not laying down this as a statement of Scripture, but I think it is a fair conjecture, for how else could they have learned it? And if we are right; think how the knowledge of it would swell the glad confidence of St. Paul. "For I am persuaded that neither DEATH, nor LIFE, nor angels, nor princ.i.p.alities, nor powers, nor height, nor depth, nor any other creature, is able to separate us from the love of G.o.d which is in Christ Jesus our Lord."

I think we must see that this teaching of the Apostles and apostolic men of the whole early Church is true. People sometimes ask, "Why, then, is it new in our day?" The answer is easy. At the Reformation time there were terrible abuses connected with the Church's doctrine of the Intermediate life. The practice of purchased Ma.s.ses, and Pardons, and Indulgences, and all the absurdities connected with the Roman purgatory, so exemplified in Tetzel's cry, "When money clinks at the bottom of my box a soul is released from purgatory." With such provocation one does not wonder--though one may greatly regret--that the indignant reformers, in sweeping away the falsehood, sometimes swept away also the underlying truth. The teaching about the Intermediate Life, and the old practice of the Church in remembering her faithful departed in prayer, were all put in the background as leading to dangerous abuse; and so the people, getting no real teaching about it, got the sad habit of trying to forget about the state of their dear ones departed. In their ignorance, they could only guess blindly what the Creed here means. So for centuries this has been the "lost article of the Creed." But this teaching of the Creed is none the less true, because it has been neglected in later days. And if it be true, it is well worth our attention, for it confirms what we have already learned from the previous teaching of the Lord, that the life of the departed is a clear, vivid, conscious life, since Christ could teach them and they could learn.

And it suggests that the departed souls of the old world who had no chance of knowing Him have not by death lost all capacity for repenting and receiving Christ. Those men that St. Peter thinks of had perished in G.o.d's great judgment, but it would seem in their terrible fate they had not hardened themselves irrevocably against G.o.d. Those who do that on earth seem to close the door for ever. That is the sin against the Holy Ghost--the only sin which our Lord says hath never forgiveness either in this world or in the world to come. These evidently had still their capacity for repentance. And this gives one stirrings of hope in the perplexities of G.o.d's awful judgments. Don't be afraid to think this. There is not one word in Scripture to forbid our thinking it. It merely means that in the terrible fate which they had brought on themselves they had not utterly hardened their hearts--and Christ had not forgotten them in their misery.

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Estimate fairly the value of this evidence for our Lord's visit to the Unseen Life. Do not overestimate it. It is not all Scripture. But all that is not Scripture is the wide-spread belief of the primitive Church which was afterwards crystallized into an article of the Creed.

Surely it is enough to deepen our sense of the reality of that Unseen Life. It strongly confirms what we have learned already--that that life is a vivid, conscious life into which "I" go my "self," with my full memory of the past. And do not misread it. It is not offering any hope to wicked men who, with full knowledge of Christ, wilfully reject Him. It tells of men who had never known Him, and has hope only of those "who were capable of receiving Him." There is nothing here to make light of the responsibility of this life.

But this message comes to us to comfort the hearts and strengthen the faith of thinking men and women who are puzzled and perplexed and estranged from Christ by the terrible perplexities of life and of G.o.d's judgments as they understand or misunderstand them. You have often thought of the difficulty of reconciling the righteous justice of G.o.d with His Fatherly love. You have often thought, in wondering doubt, "Why did Christ come so late in the world's history? What of all the old-world souls who could not have known Him here on earth? For you know that there is no salvation save by Jesus Christ. You have read in the Old Testament of whole nations, men, women and little children, swept away in one dread destruction. What of them? You have wondered about the vast heathen world pa.s.sing in thousands every day into the Unseen, with no knowledge of Him. You have sometimes read the Registrar-General's return of deaths in your city, and thought of all the little dead children, brought up in evil homes; of sullen prisoners hardened in the jails; of grown men and women in the city's slums who, through the hardening influence of circ.u.mstances, had little real chance of ever being touched by that tenderness of G.o.d's love which leads men to love Him in return. You know they have not died in Christ. What of them?" If you had to stand at some death-beds at which some of us have to stand you would feel as we do the insistent pressure of that question for all in the ancient or modern world--the vast countless world of the dead--who had no real chance of knowing Christ or being touched by His love here on earth.

Oh, the generations old Over whom no church bell tolled Christless lifting up blind eyes To the silence of the skies.

For the innumerable dead Is my soul disquieted!

Trust them with G.o.d, says this teaching of the Creed. Christ will do right by them. Christ does not forget them.

Trust Him, though thy sight be dim, Doubt for them is doubt of Him.

Still Thy love, O Christ, arisen Yearns to reach those souls in prison, Through all depths of sin and loss Sinks the plummet of Thy Cross.

Never yet abyss was found Deeper than that Cross could sound.

In these two chapters we have touched on the chief statements in the New Testament and in the beliefs of the primitive Church as to the near Hereafter. There are others of less importance to be referred to as we go on. It seemed well to lay down some basis to proceed on.

[1] See Plumptre, _The Spirits in Prison_.

CHAPTER V

THE CRISIS OF DEATH

In an earlier chapter I placed you in imagination in the darkened death chamber, looking on the face of your dead and feeling the keen pressure of the inevitable questions: What has happened to him? Where is he?

What is he seeing? What is he knowing in that mysterious world into which he has gone?

That death chamber is the best place on earth for solemn thought about the Hereafter. But when you are thinking only of your own dead and your heart is all quivering in pain and longing you are not in the best condition for cool, clear searching after truth. Imagination and sentiment are apt to run away with reason. The tender tortured woman is apt to believe too easily what the heart longs to believe. The stricken man in his deep numb pain is in danger of yielding to hopeless doubt about it all.